Journal articles: 'Buddhism and politics Thailand'

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McCargo, Duncan. "The Politics of Buddhist identity in Thailand's deep south: The Demise of civil religion?" Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 11–32. http://dx.doi.org/10.1017/s0022463409000022.

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This article sets out to criticise arguments by scholars such as Charles Keyes and Donald Swearer, who have framed their readings of Thai Buddhism through a lens of ‘civic’ or ‘civil’ religion. Drawing on fieldwork conducted in the southern border provinces, the paper argues that religious tolerance is declining in Thailand, and that anti-Muslim fears and sentiments are widespread among Buddhists. Some southern Buddhists are now arming themselves, and are creating militia groups in the face of growing communal violence. In the rest of Thailand, hostility towards Muslims, coupled with growing Buddhist chauvinism, is being fuelled by developments in the south.

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Tonsakulrungruang, Khemthong. "The Revival of Buddhist Nationalism in Thailand and Its Adverse Impact on Religious Freedom." Asian Journal of Law and Society 8, no. 1 (February 2021): 72–87. http://dx.doi.org/10.1017/als.2020.48.

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AbstractTriggered by the sense of crisis, the Thai state and Thai Buddhism are renewing their traditional relationship kindled by the monarch-led reform over a century ago. Thai Buddhism is reviving its lost aura and hegemony while the political conservatives are looking for legitimacy and collective identity in a time of democratic regression. The result is the rise of the Buddhist-nationalistic movement, Buddhist-as-Thainess notion. The phenomenon has grown more mainstream in recent years. These extreme Buddhists pressure the government to adopt a new constitutional relationship that brings the two entities closer to a full establishment. They also target both religious minorities as well as non-mainstream Buddhists. The revival of Buddhist nationalism foretells rising tension as well as diminishing religious freedom.

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Schertenleib, Dimitri. "A blending of Buddhism, social engagement, and alternative agriculture from Thailand: the Maap Euang Meditation Center for Sufficiency Economy." Asiatische Studien - Études Asiatiques 75, no. 4 (November 1, 2021): 1171–200. http://dx.doi.org/10.1515/asia-2021-0048.

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Abstract Today, across all the places where the various Buddhist schools have established themselves, there is a broad phenomenon with heterogeneous characteristics and manifestations called engaged Buddhism or socially engaged Buddhism. What unites the advocates of this movement is the way the Buddhist notion of dukkha (i.e., ‘suffering’) is interpreted to include the economic, political, social, and even ecological dimensions of suffering in the contemporary world. Engaged Buddhists have reformulated the normative teachings of dukkha to make them relevant to current issues. In this paper, I present an example of ecologically and socially engaged Theravāda Buddhism of the Maap Euang Meditation Center for Sufficiency Economy, in Thailand near Bangkok. Members of this community have developed a form of engaged Buddhism that treats ideas of “sufficiency” economy and peasant agroecology. To understand this movement, I will argue that the discipline of Buddhist Studies needs to combine the study of ancient canonical texts with the study of their contemporary interpretations.

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Dewi, Kurniawati Hastuti. "Women’s Role and Position During Democratic Transition Period: A Comparison of Indonesia and Thailand." HUMANISMA : Journal of Gender Studies 6, no. 1 (July 8, 2022): 1. http://dx.doi.org/10.30983/humanisme.v6i1.5475.

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This paper observes the historical, cultural, political, and social aspects of Indonesian and Thailand women to understand the progress of the women’s role and position in the two countries, especially during the democratic transition period. This is qualitative research that utilized library sources to collect information and data through various resources such as books, documents, historical books, and webistes dated back from 1970s to 2000s in Indonesia and Thailand. Although there are similarities in development programs to address women's role and position before democratization in Indonesia and Thailand as both of them mainly focused on “practical gender interests”. Interestingly, this paper reveals that during the democratic transition period, Indonesian women’s role and position in politics are one step ahead. This is due to the political stability, persistent commitment of the government to the gender equality agenda, and growing support from progressive Muslim leaders. In contrast, political turbulence due to often military coups which result in the government’s slow performance for women’s advancement combined with less support from Buddhist leaders slowed the progress of Thailand women. This paper highlights the important role of the government policy on gender equality for women’s advancement, political stability, and the role of the majority religion (Islam in Indonesia and Theravada Buddhism in Thailand) to support women's role and position in politics.Tulisan ini mengkaji aspek sejarah, budaya, politik, dan sosial perempuan Indonesia dan Thailand untuk memahami perkembangan peran dan posisi perempuan di kedua negara, terutama pada masa transisi demokrasi. Ini adalah penelitian kualitatif yang memanfaatkan sumber perpustakaan untuk mengumpulkan informasi dan data melalui berbagai sumber seperti buku, dokumen, buku sejarah, dan situs web dari tahun 1970-an hingga 2000-an di Indonesia dan Thailand. Meskipun ada kesamaan dalam program pembangunan untuk mengatasi peran dan posisi perempuan sebelum demokratisasi di Indonesia dan Thailand karena keduanya berfokus pada “kepentingan gender praktis”. Menariknya, tulisan ini mengungkapkan bahwa selama masa transisi demokrasi peran dan posisi perempuan Indonesia dalam politik selangkah lebih maju. Hal ini disebabkan oleh stabilitas politik, komitmen pemerintah yang gigih terhadap agenda kesetaraan gender dan dukungan yang semakin besar dari para pemimpin Muslim progresif. Sebaliknya, gejolak politik akibat seringnya kudeta militer yang mengakibatkan lambatnya kinerja pemerintah untuk kemajuan perempuan ditambah dengan kurangnya dukungan para pemimpin Buddhis memperlambat kemajuan perempuan Thailand. Tulisan ini menyoroti pentingnya peran kebijakan pemerintah tentang kesetaraan gender untuk kemajuan perempuan, stabilitas politik, dan peran agama mayoritas (Islam di Indonesia dan Buddhisme Theravada di Thailand) untuk mendukung peran dan posisi perempuan dalam politik.

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Blackburn, Anne M. "Buddhist Connections in the Indian Ocean: Changes in Monastic Mobility, 1000-1500." Journal of the Economic and Social History of the Orient 58, no. 3 (July 6, 2015): 237–66. http://dx.doi.org/10.1163/15685209-12341374.

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Since the nineteenth century, Buddhists residing in the present-day nations of Myanmar, Thailand, and Sri Lanka have thought of themselves as participants in a shared southern Asian Buddhist world characterized by a long and continuous history of integration across the Bay of Bengal region, dating at least to the third centurybcereign of the Indic King Asoka. Recently, scholars of Buddhism and historians of the region have begun to develop a more historically variegated account of Buddhism in South and Southeast Asia, using epigraphic, art historical, and archaeological evidence, as well as new interpretations of Buddhist chronicle texts.1 This paper examines three historical episodes in the eleventh- to fifteenth-century history of Sri Lankan-Southeast Asian Buddhist connections attested by epigraphic and Buddhist chronicle accounts. These indicate changes in regional Buddhist monastic connectivity during the period 1000-1500, which were due to new patterns of mobility related to changing conditions of trade and to an altered political ecosystem in maritime southern Asia.

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Schober, Juliane. "The Theravāda Buddhist Engagement with Modernity in Southeast Asia: Whither the Social Paradigm of the Galactic Polity?" Journal of Southeast Asian Studies 26, no. 2 (September 1995): 307–25. http://dx.doi.org/10.1017/s0022463400007128.

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In the Buddhist countries of Southeast Asia, that is Burma, Thailand, Laos, Cambodia, and, to some extent, Vietnam, the articulation of secular and religious authority developed in historically particular ways. Scholars have explained these historical changes in terms of religious and political modes of constructing and negotiating power characteristic of the galactic polities of Southeast Asia and their Theravāda Buddhist tradition, such as state-saṇgharelations and the notion that one's position within the social hierarchy is perceived as a function of, and hence validated by, one's ability to engage in merit-making ritual exchange to support the Buddhist dispensation generally and thesaṇghain particular. Trevor Ling has argued that the differences created by country-specific developments in the social history of Buddhism in Southeast Asia are more significant than communalities found in the Pali scriptural tradition.

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Keyes, Charles. "Theravada Buddhism and Buddhist Nationalism: Sri Lanka, Myanmar, Cambodia, and Thailand." Review of Faith & International Affairs 14, no. 4 (October 2016): 41–52. http://dx.doi.org/10.1080/15570274.2016.1248497.

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Edwards, Penny. "Beyond words: Going off script in Theravada Southeast Asia." Journal of Southeast Asian Studies 53, no. 1-2 (June 2022): 344–48. http://dx.doi.org/10.1017/s0022463422000303.

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Accounts of Buddhism in Thailand, Burma and Cambodia offer detailed descriptions of ‘the power attributed to inscribed amulets, tattoos, and related forms of writing’ (p. 8). But earlier scholarship on Southeast Asia ‘often looked down on non-literary uses of script’, treating it as either a ‘non-Buddhist “cultural” accretion or the ignoble trappings of popular superstition’ (p. 8). Such judgements were based on an idealised conception of Buddhism that focused on canonical scripture, and congealed under colonial rule. Where Richard Fox finds a fruitful ‘indeterminacy’ in the aksara of Bali, colonial scholarship tended towards overdetermination, creating a rigid hierarchy of Buddhist scriptural forms. Pali, the language in which generations of monks had chanted, thought and wrote, was deemed ‘less than’ Sanskrit, but ‘more than’ the plethora of indigenous languages of the region.

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Scupin, Raymond. "South Thailand: Politics, Identity, and Culture." Journal of Asian Studies 72, no. 2 (May 2013): 423–32. http://dx.doi.org/10.1017/s0021911813000065.

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There are approximately five million Muslims in Thailand (7 percent of the total population), with about 1.8 million in the southernmost provinces bordering on Malaysia. A considerable literature in history, anthropology, political science, international relations, and religious studies has been produced since January 4, 2004, when a violent Muslim insurgency dramatically erupted in the area. At that time over 100 Muslim insurgents raided an arms depot of the Fourth Army Engineers in Narathiwat Province. On January 22, in south Thailand, two Muslim young men on a motorcycle used a long knife to slit the throat of a sixty-four-year-old Buddhist monk, killing him. The monk had just returned from his early morning round of tham bun (alms-collecting extending merit to Buddhist families).

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McCargo, Duncan. "Buddhism, democracy and identity in Thailand." Democratization 11, no. 4 (August 2004): 155–70. http://dx.doi.org/10.1080/1351034042000234576.

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Horstmann, Alexander. "Living together: The transformation of multi-religious coexistence in southern Thailand." Journal of Southeast Asian Studies 42, no. 3 (September 9, 2011): 487–510. http://dx.doi.org/10.1017/s0022463411000373.

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In this article, I provide a preliminary analysis of Buddhist–Muslim coexistence in the Songkhla Lake area in southern Thailand as it unfolds on the margins of a violent conflict in the Deep South (Patani, Yala and Narathiwat provinces). I argue that in the Songkhla Lake area, social, religious, economic and political alliances are reflected in multi-religious ritual traditions that have the potential to transcend cultural difference or manage difference constructively. The article then analyses the transformation of multi-religious coexistence and concludes that the revitalisation of Theravada Buddhism and Islam results in the uneasy coexistence of old and new practices and in a dialectic of sharing and competition.

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Revire, Nicolas. "Facts and Fiction: The Myth of Suvaṇṇabhūmi Through the Thai and Burmese Looking Glass." TRaNS: Trans -Regional and -National Studies of Southeast Asia 6, no. 2 (July 2018): 167–205. http://dx.doi.org/10.1017/trn.2018.8.

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AbstractMost scholars think that the generic name ‘Golden Land’ (Sanskrit, Suvarṇabhūmi; Pali, Suvaṇṇabhūmi) was first used by Indian traders as a vague designation for an extensive region beyond the subcontinent, presumably in Southeast Asia. Some Pali sources specifically link Suvaṇṇabhūmi with the introduction of Buddhism to the region. The locus classicus is the Sri Lankan Mahāvaṃsa chronicle (fifth century AD) which states that two monks, Soṇa and Uttara, were sent there for missionary activities in the time of King Asoka (third century BC). However, no Southeast Asian textual or epigraphic sources refer to this legend or to the Pali term Suvaṇṇabhūmi before the second millennium AD. Conversely, one may ask, what hard archaeological evidence is there for the advent of Buddhism in mainland Southeast Asia? This article re-examines the appropriation of the name Suvaṇṇabhūmi in Thailand and Burma for political and nationalist purposes and deconstructs the connotation of the term and what it has meant to whom, where, and when. It also carefully confronts the Buddhist literary evidence and earliest epigraphic and archaeological data, distinguishing material discoveries from legendary accounts, with special reference to the ancient Mon countries of Rāmaññadesa (lower Burma) and Dvāravatī(central Thailand).

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Pascal, Eva M. "Buddhist Monks and Christian Friars: Religious and Cultural Exchange in the Making of Buddhism." Studies in World Christianity 22, no. 1 (April 2016): 5–21. http://dx.doi.org/10.3366/swc.2016.0134.

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There is a global consensus that various traditions practised throughout parts of Asia can all be linked to one cohesive religion called ‘Buddhism’. However, there is a long history as to how the West came to that consensus. Prior to the Iberian exploration, it was common to divide the religious world into four categories: Christianity, Judaism, Islam and all others under various permutations of superstition, heathenism or paganism. This article explores the rich encounter and exchange between Iberian friars and Buddhist monks, particularly in Siam (modern-day Thailand) that catalysed the identification of a common tradition in Asia thought to be centred on the person of the Buddha. It argues that one important part of the history of the identification of Buddhism as a single and bona fide religion begins with the encounter in the sixteenth century of Spanish friars with Buddhism. The social and political strength of institutional Buddhism in Siam, coupled with recognition of similar religious life and appreciation of ascetic values between monks and friars, triggers the identification by the friars of a distinct religion across Asia. The friars made the case that they were witnessing people with their own religion, distinguishable from undifferentiated superstition or idolatry. The consensus of the friars introduced an ideational core for the idea of Buddhism, based on one founder common to traditions in East and South-east Asia. These arguments set a foundation for Buddhism as a religion thought to closely mirror Christianity.

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L. Rappa, Antonio. "A New Political Anthropology of Buddhism, Animism, Supernaturalism, and Scams in Thailand." BOHR International Journal of Social Science and Humanities Research 1, no. 1 (2022): 98–109. http://dx.doi.org/10.54646/bijsshr.015.

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The anthropological record clearly shows that there remains a strong political undercurrent in terms of Theravada Buddhism, spiritualism, animism, supernaturalism, and scams in Thailand. The literature review of this new anthropology provides the main academic works that have been published vis-Ã ˘a-vis the Theravada Buddhism, animism, and supernaturalism. Scams have been added to this academic paper as they are based on the former, and scams in late modernity have emerged and evolved from the new anthropology. It is a new anthropology for the following three main reasons: (1) it adopts a modern approach to understanding such cultural, social, and traditional phenomena; (2) the method involves both normative and quantitative methods used in the social and political sciences; and (3) a more objective and scientific approach is adopted in the new political tropology because of the uneven distribution of power in these cultural and social phenomena. Individuals actually have a choice to avoid being scammed. Yet, millions of people seem to prefer to be duped. People keep losing billions of dollars to scammers. Why is this so? This study seeks to explain this social phenomenon. Think of the word “scam” and what comes to mind is a wide range of scams targeting old people’s life savings; insecure women in Singapore seeking romance and erotic love from Turkish men; poor Turkish men in Singapore living off their Singaporean girlfriends and wives (they usually have one of each simultaneously); financial scams by lawyers and foreigners in Thailand; phishing scams in Malaysia; as well as gambling scams and online scams in Singapore. Millions continue to be lost in scams involving fake government agencies, including Singapore’s Income Tax Agency and Singapore’s CPF Board. While legitimate governments spend billions of dollars on countermeasures to combat these nefarious tricksters, there appears to be little to nothing that is achieved. People are very easily misled. This study focused on multimillion-dollar scammers who prey on individuals who believe in magic, ritual, occult, tradition, religion, and superstition. Ignoramuses, the mentally retarded, and simpletons are often superstitious; they are the most likely to fall for scams. Scams take place in crowded places with a high walk-in, street-level crowd, and the profits range from a few cents to thousands of dollars a second. This study concludes with a clear solution to the problems associated with superstition and scams in Southeast Asia. There is a politics to Asian scams because of the uneven distribution of power among those who believe in superstitions, animism, and religions; it is a paradox that makes many people vulnerable to being scammed.

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Keyes, Charles F. "Buddhist Politics and Their Revolutionary Origins in Thailand." International Political Science Review 10, no. 2 (April 1989): 121–42. http://dx.doi.org/10.1177/019251218901000203.

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Tititampruk, Dittita, and Tanet Ketsil. "Care for the Environment and Environmental Crime Based on Theravada Buddhist Philosophy." International Journal of Criminology and Sociology 10 (July 19, 2021): 1229–44. http://dx.doi.org/10.6000/1929-4409.2021.10.143.

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From past to present, global compressions on human and environmental systems are more likely to increase than ever before in human history. With the science and technology advancement, we are living in the age of the global village that enables more convenient and brings us closer together. However, this also means that human being is suffering from global environmental crisis including the threat of war, economic crises, racial conflicts, environmental degradation, and environmental crime. This paper represents library-based work to date in Buddhist contemporary and useful perspectives and strategies on environmental protection and prevention in the backdrop of growing consumerism and capitalism influenced by western cultural in post-globalization era. Comparing to other countries, Thailand faces various environmental problems and some of them could become to environmental crime such as illegal wildlife trade; smuggling ozone-depleting substances; illicit trade in hazardous waste and pollution; illegal mining; illegal, unregulated and unreported fishing; illegal logging and associated trade in stolen timber. Since Thailand is one of largely Buddhist practical countries, measures to conserve the environment can draw on the principles and precepts of Lord Buddha’s teachings, known as Tripitaka. In Lord Buddha’s lifetime, environmental problems were not salient, but surprisingly, Lord Buddha recognised such problems because they are related to natural law. Accordingly, he established disciplinary rules for monks to live as models of not destroying the environment. The five precepts of Buddhism are the examples of the main principals in Buddhism which is regulations regarding the relation with environmental crime protection and humanity.

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Shaffer, Ryan. "Book review: Peter Lehr. 2020. Militant Buddhism: The Rise of Religious Violence in Sri Lanka, Myanmar and Thailand." Journal of Asian Security and International Affairs 8, no. 2 (July 28, 2021): 275–78. http://dx.doi.org/10.1177/23477970211017747.

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LARSSON, TOMAS. "Monkish Politics in Southeast Asia: Religious disenfranchisement in comparative and theoretical perspective." Modern Asian Studies 49, no. 1 (August 27, 2014): 40–82. http://dx.doi.org/10.1017/s0026749x14000419.

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AbstractIn the Theravāda Buddhist polities on the mainland of Southeast Asia, abiding concerns about the proper structuring of the relationship between the ‘two wheels ofdhamma’ (i.e. the realm of religion and the realm of politics) have had a profound influence on processes of state formation and political legitimation. This article explores one such religious ‘effect’ on the constitutions and electoral laws of modern Burma/Myanmar, Siam/Thailand, Cambodia, and Laos, namely the official disenfranchisement of Buddhist monks (and, in some instances, Buddhist ‘nuns’ as well as non-Buddhist clergy). The article traces the historical evolution of this Buddhist exception to the democratic principle of equal and universal suffrage, and assesses the extent to which dominant theoretical approaches in the social sciences help us to understand the politics of religious disenfranchisement in Southeast Asia. It finds that neither secularization theory nor the religious-economy approach can explain observed patterns. Instead, the article offers an account of the politics of religious disenfranchisement that emphasizes the role of ideas and historical context.

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Murashima, Eiji. "The Origin of Modern Official State Ideology in Thailand." Journal of Southeast Asian Studies 19, no. 1 (March 1988): 80–96. http://dx.doi.org/10.1017/s0022463400000345.

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Thailand is a non-Western country where a firm state ideology based on national political traditions has been developed to counter the influx of Western liberalism. The official state ideology is clearly set forth in Article 45 of the present constitution, which states that “No person shall exercise his constitutional rights and liberties in a manner adversely affecting the Nation, Religion, King and Constitution.” That is to say, every Thai must be loyal to these four institutions. Moreover, the government maintains a steady output of pamphlets and other publications to imbue this ideology into the minds of the Thai people. “Nation” in this ideology is closely associated with “Religion” and “King”, both of which are fundamental elements in the traditional Thai Buddhist theory of kingship. According to this theory, the king, regarded as elected by a gathering of all the people, should reign justly as a protector on whom the people can rely, and should be guided by the restraints of the moral law of Buddhism. Accordingly, the concept of “nation” in this ideology is different from that in Western liberal nationalism.

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Jerryson, Michael. "Appropriating a space for violence: State Buddhism in southern Thailand." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 33–57. http://dx.doi.org/10.1017/s0022463409000034.

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In southern Thailand, monasteries once served as focal points for different communal identities to negotiate shared space and, with it, shared identities. However, since martial law was declared in 2004, Muslims in southern Thailand do not frequent monasteries. Instead, soldiers and police occupy monastery buildings and protect the perimeters from attacks. In addition, there are now military monks, soldiers who are simultaneously ordained monks, who work to protect the monasteries. This article argues that the Thai State's militarisation of monasteries and the role of Buddhist monks fuel a religious dimension to the ongoing civil war in southern Thailand.

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Vandergeest, Peter. "Hierarchy and Power in Pre-National Buddhist States." Modern Asian Studies 27, no. 4 (October 1993): 843–70. http://dx.doi.org/10.1017/s0026749x00001311.

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Since the Second World War, an important school of social science scholarship in Southeast Asia has explained pre-national social hierarchy in terms of religious cosmology, or religious beliefs in the ordering principles of merit and karma (Heine-Geldern, 1956; Geertz, 1980; Errington, 1989). With respect to Siam/Thailand, Tambiah (1970, 1976, 1984) exemplifies this approach in its strong form—he has attempted to explain all religious practices of the ‘Thais’ as expressions of Buddhist orthodoxy. For these writers, religious and cosmological meaning is fundamental, and subsumes the economic dimension. Their emphasis on cultural coherence contrasts with a second school of thought exemplified by Scott (1977, 1985) which focuses on slippage or difference between the ‘great traditions’ represented in Thailand by Buddhism, and little traditions of peasantries, based on local experience, pre-existing little traditions or the appropriation of past ‘great traditions’.

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Bowie, Katherine A. "Of Buddhism and Militarism in Northern Thailand: Solving the Puzzle of the Saint Khruubaa Srivichai." Journal of Asian Studies 73, no. 3 (July 14, 2014): 711–32. http://dx.doi.org/10.1017/s0021911814000503.

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A growing body of scholarship on Buddhism is exploring the historical role of warfare and militarism. Buddhist polities have generally exempted monastic communities from military conscription and taxation. Although the monk Khruubaa Srivichai (1878–1938) is revered as a saint in northern Thailand today, during his lifetime he was detained under temple arrest on multiple occasions. He was sent to Bangkok in 1920 and 1935 to face charges that ranged from conducting unauthorized ordinations to treason. For the controversies he generated, the media of the day called him “that puzzling monk.” Prevailing scholarship has explained the controversies as the result of conflicts internal to the Thai monastic order. In this essay, I argue that the puzzle posed by Srivichai is solved by recognizing the importance of changing policies regarding military conscription, changes which sought to restrict the traditional rights of the northern population to ordain and expanded state access to manpower.

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Phongphan, Wanlapha, and Mia Borromeo-Eballo. "REALIZING SELF-SUFFICIENCY ECONOMY THROUGH THE EIGHTFOLD PATH: A SHARED RESPONSIBILITY BETWEEN THE THAI ROYAL GOVERNMENT AND THE BUDDHIST FAITH." POLITICS AND RELIGION JOURNAL 16, no. 2 (December 5, 2022): 239–57. http://dx.doi.org/10.54561/prj1602239p.

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It can be noticed that the practice of Buddhism in Thailand goes beyond the four walls of a Buddhist temple simply because members are expected to incorporate their faith into their way of life. Such being the case, this article examines how the Eightfold Path of the Buddhist tradition is being integrated into various aspects of Thai life especially when His Royal Highness King Bhumibol Aduljadej initiated in 1997 the philosophy of Self-Sufficiency Economy and inspired His people to fulfill it. The said model puts a high premium on living and behaving for the people by considering moderation, rationality, immunity (prudence), and the use of knowledge guided by moral precepts from the family level as components necessary for surviving crises and achieving sustainability amidst social, political, economic, and environmental concerns due to the impact of globalization. This article substantiates how the Self-Sufficiency Economy has been realized in different areas of Thai society by presenting holistic efforts or concrete cases that indicate the Eightfold Path among Thais using aesthetic appreciation theory. Thus, this paper describes how the Thai Royal Government and Buddhism fulfill their shared responsibility in maintaining balanced economic forces, environmental preservation, cultural and spiritual values, and good governance.

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Theresia Octastefani, Bayu Mitra Adhyatma Kusuma,. "PATTANI UNITED LIBERATION ORGANIZATION: FROM JIHAD TO LOCAL POLITICS MOVEMENT." Indonesian Journal of Public Administration (IJPA) 3, no. 2 (June 30, 2016): 33–44. http://dx.doi.org/10.52447/ijpa.v2i1.431.

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ABSTRACT In the Kingdom of Thailand, politics and governmental system have close relation with Buddha as official state religion. Moreover Thai government implementing assimilation policy and determine Buddhist Thai as a single national culture and identity. These Thai government autocracy causes the emerged of various resistance group; among other is Pattani United Liberation Organization (PULO) which established in 1968. The research result showed that from the perspective of Thai government, PULO is rebellion, separatist and terrorist. But from the perspective of Malay Muslim in the south, PULO is manifestation of jihad, struggle and heroism. In the beginning, PULO was established in order to fight toward Thai government discrimination toward Malay Muslim in Pattani. But later, PULO’s movement orientation is converted as local politics movement which tries to obtain authority to manage Pattani. Moreover hardly they also try to establish Pattani Darussalam state through political of identity issues for getting public attention. Keywords: PULO, Jihad, Local Politics, Political of Identity ABSTRAK Di Kerajaan Thailand, sistem politik dan pemerintahan memiliki hubungan erat dengan agama Budha sebagai agama resmi negara. Lebih dari itu pemerintah Thailand juga menerapkan kebijakan asimilasi budaya dan menentukan Budha Thailand sebagai budaya dan identitas tunggal nasional. Otokrasi pemerintah Thailand tersebut menyebabkan munculnya berbagai kelompok perlawanan; antara lain Organisasi Pembebasan Pattani Bersatu (PULO) yang didirikan pada tahun 1968. Hasil penelitian menunjukkan bahwa dari perspektif pemerintah Thailand, PULO adalah pemberontak, separatis dan teroris. Tapi dari perspektif Muslim Melayu di selatan, PULO adalah manifestasi dari Jihad, perjuangan dan kepahlawanan. Pada awalnya, PULO didirikan untuk melawan diskriminasi pemerintah Thailand terhadap Muslim Melayu di Pattani. Namun kemudian, orientasi gerakan PULO berubah menjadi gerakan politik lokal yang mencoba mendapatkan kewenangan untuk mengelola Pattani. Lebih dari itu secara lebih keras mereka juga mencoba mendirikan negara Pattani Darussalam melalui isu politik identitas untuk mendapatkan perhatian publik. Kata-kata Kunci: PULO, Jihad, Politik Lokal, Politik Identitas

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Ito, Tomomi. "Questions of ordination legitimacy for newly ordained Theravāda bhikkhunī in Thailand." Journal of Southeast Asian Studies 43, no. 1 (January 3, 2012): 55–76. http://dx.doi.org/10.1017/s002246341100066x.

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In Thailand the widespread assumption that bhikkhunī ordination has already been disrupted and that as a result Theravāda Buddhist women can no longer be ordained has been challenged by a group of women who have received the full monastic precepts from foreign saṅgha and practise Theravāda Buddhism in yellow monastic robes. Public concerns have centred on whether such bhikkhunī ordinations are possible, and how women could become bhikkhunī in a ‘correct’ way. Both supporters and opponents are often vocal in discussing ordination ceremony procedures, based on their interpretation of the vinaya, the monastic disciplines. This paper argues that it is not a matter of ‘right’ procedure, but rather of the authority of the religious institution or tradition that validates one's ordination. Even if a woman is ordained as a bhikkhunī by the ‘right’ procedure, her status remains unstable unless the religious authority of her country sanctions her ordination. In other words, it is only a political decision made by a religious institution — in the case of Thailand, the National Saṅgha — that can reinstate ‘legitimate’ bhikkhunī ordination.

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Buaban, Jesada. "Gerontocracy of the Buddhist monastic administration in Thailand." Simulacra 4, no. 1 (June 21, 2021): 43–56. http://dx.doi.org/10.21107/sml.v4i1.9880.

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This paper examines the monastic administration in Thai Buddhism, which is ruled by the senior monks and supported by the government. It aims to answer two questions; (1) why the Sangha’s administration has been designed to serve the bureaucratic system that monks abandon social and political justices, and (2) how the monastic education curriculum are designed to support such a conservative system. Ethnographic methodology was conducted and collected data were analyzed through the concept of gerontocracy. It found that (1) Thai Buddhism gains supports from the government much more than other religions. Parallel with the state’s bureaucratic system, the hierarchical conservative council contains the elderly monks. Those committee members choose to respond to the government policy in order to maintain supports rather than to raise social issues; (2) gerontocracy is also facilitated by the idea of Theravada itself. In both theory and practice, the charismatic leader should be the old one, implying the condition of being less sexual feeling, hatred, and ignorance. Based on this criterion, the moral leader is more desirable than the intelligent. The concept of “merits from previous lives” is reinterpreted and reproduced to pave the way for the non-democratic system.

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Yusuf, Imtiyaz. "MANAGING RELIGIOUS AND ETHNIC DIVERSITY FOR PEACE AND HARMONY: ISLAM AND BUDDHISM IN THE MALAY WORLD OF SOUTH EAST ASIA." Journal of Malay Islamic Studies 1, no. 2 (December 30, 2017): 129–40. http://dx.doi.org/10.19109/jmis.v1i2.3835.

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This article discusses the phenomenon of the relationship between Islam and Buddhism in the Malay World of Southeast Asia. The ultimate goal is to uncover social facts about the relationship between adherents of the two largest religions in Southeast Asia: Islam (42%) and Buddhism (40%). This research shows that the relations between Islamic and Buddhist communities in various Southeast Asian Countries are full of dynamics. The dynamics can take the form of peaceful relations or vice versa: conflicts with various levels of escalation. Among the reasons that also triggered the emergence of conflict is the problem of political, economic, socio-cultural, and religious disparities. The solution to this problem can be done with a historical approach, an intra and interfaith dialogue approach in order to foster mutual understanding between adherents of both religions, a political policy approach in the form of granting basic rights to followers of a minority religion, and an academic approach through the study of religions in various universities in Thailand, Malaysia, Singapore, Indonesia and various other countries in the Southeast Asian region. Meanwhile, Islamic studies in various Islamic universities need to be done with an interdisciplinary approach and understanding of languages and cultures that exist in Asian countries.

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Larsson, Tomas. "The political economy of state patronage of religion: Evidence from Thailand." International Political Science Review 40, no. 4 (June 20, 2018): 576–90. http://dx.doi.org/10.1177/0192512118770178.

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Deciding the character and level of official patronage of religion are fundamental questions for all states. Yet we know next to nothing about the determinants of such patronage. Are democratic governments more or less inclined than autocratic ones to seek legitimacy through religious patronage? Is it ultimately ideological struggles that determine the extent of government backing of religion? This article addresses these questions through an analysis of the evolution of the state’s role as patron and protector of Buddhism (and other officially recognized religions) in Thailand. Specifically, it examines changes in government expenditure on Thailand’s religious bureaucracy from 1960 to 2016. It finds that democratization and ideological struggles have been the main drivers of a significant expansion of government spending on religious patronage.

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White, Erick. "The cultural politics of the supernatural in Theravada Buddhist Thailand." Anthropological Forum 13, no. 2 (November 2003): 205–12. http://dx.doi.org/10.1080/0066467032000129879.

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Cohen, Erik. "Spirit mediumship and the state in mainland Southeast Asia: A comparative perspective." Journal of Southeast Asian Studies 51, no. 1-2 (June 2020): 72–94. http://dx.doi.org/10.1017/s0022463420000223.

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This comparative study examines the complex, changing configurations of the relationships between the state and mediumship cults, under different regimes and histories in three Southeast Asian states and China. Spirit mediums are endowed with charismatic authority, owing to their access to the supernatural sphere, which stands in implicit tension with the authority of the state. This tension underlies state–mediumship relationships in Southeast Asia, but leads to diverse dynamics, according to the place of religion in each state. In the atheist, communist/post-communist states (China and Vietnam) mediumship is primarily approached as a political issue; in Buddhist Thailand as a religious issue, and in multicultural Malaysia, where Islam is the official religion, as a legal issue. Tensions prevail particularly in the communist/post-communist states, where there has been a resurgence of mediumship cults, even as these are officially proscribed as ‘superstitions’. In Thailand tensions have been ameliorated by a gradual amalgamation of the cults and popular Buddhism, while in Malaysia tensions are prevented by controls over religious practices. Further research on the relatively neglected issue of the relationship between the state and mediumship cults in the emergent regions of the world is suggested.

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Borchert, Thomas. "Buddhism, education and politics in Burma and Thailand: from the seventeenth century to the present, by Khammai Dhammasami." History of Education 49, no. 3 (July 19, 2019): 423–24. http://dx.doi.org/10.1080/0046760x.2019.1638455.

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NILSEN, MARTE. "The Spirit of a Heroine: Ya Mo—Spirit Reverence, Patriotism and Thai Buddhism." Modern Asian Studies 45, no. 6 (February 10, 2011): 1599–625. http://dx.doi.org/10.1017/s0026749x09000122.

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AbstractThe story of Ya Mo is that of a great Thai heroine honoured with a grand monument (the Suranari memorial) in the centre of Khorat, a city in the north-east of Thailand. The monument is a sacred shrine embedding Ya Mo's guardian spirit which protects the people of the city. She is a grantor of protection, auspiciousness and good luck, and can fulfil wishes, needs and requests. Her spirit can be benevolent as well as ferocious and revengeful. She is a warrior and a guardian, but also a grandmother and a symbol of patriotism, kinship and loving kindness. Ya Mo and her shrine must be perceived in relation to Thai religion and the position of deities, spirits, ghosts and otherworldly beings in Theravāda Buddhism. Ya Mo represents a wide range of meanings and functions, but when viewed exclusively as a historical figure, most of these do not surface. In order to understand the Ya Mo phenomenon, the field between religion and magic in Thai Theravāda Buddhism must therefore be explored, as well as how people create and uphold distinctions between religion and magic, and how they communicate and negotiate between these two spheres or dimensions. This paper attempts to analyse how non-Buddhist monuments and shrines, in this case a historical memorial to Ya Mo, erected as part of Thai nation-building, represent a vivid part of Thai religious and spiritual life, deeply rooted in a Buddhist worldview.

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ENGEL, David M. "Blood Curse and Belonging in Thailand: Law, Buddhism, and Legal Consciousness." Asian Journal of Law and Society 3, no. 1 (February 2, 2016): 71–83. http://dx.doi.org/10.1017/als.2016.2.

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AbstractThis article takes up Talal Asad’s suggestion that studies of law and religion should reject the modern/non-modern binary and instead consider the “fragmented cultures” and “hybrid selves” associated with constantly changing social circumstances. The article begins with a seemingly bizarre incident that occurred during Thai street protests in March 2010. Tens of thousands of rural demonstrators splashed their own blood on Bangkok’s public buildings to curse the ruling government and its legal and political institutions. An explanation of the demonstrators’ controversial actions is found in their reaction against efforts of the central Thai ruling elite over the past century to modernize Thai law, rationalize its religious administration, and eliminate rival systems in outlying regions. These efforts, in turn, are placed in the context of a centuries-old tradition of law, kingship, and religious purification through which Thai rulers centralized their power and demonstrated their legitimacy. The street protests in 2010 represented a failed attempt by rural workers simultaneously to claim their place in the Thai nation and to challenge its hegemony, to assert their rights under modern law, and to invoke pre-modern legal norms and identities.

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Cohen, Paul T. "The death of a Northern Thai hermit: A case study of religious transition and schism in a Buddhist community." Journal of Southeast Asian Studies 50, no. 2 (May 2019): 154–78. http://dx.doi.org/10.1017/s0022463419000262.

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This article examines the life and death of Phra Pho Pan, a charismatic hermit of northern Thailand whose Buddhist beliefs and utopian philosophy reflect the dissident holy man (ton bun) tradition of Lanna Buddhism and, in particular, that of the renowned forest monks Khruba Siwichai and Khruba Khao Pi. Phra Pho Pan's death in 2016 has led to a radical shift in the religious affiliation of his hermitage. I argue that a major agent of this transformation has been a female hermit and spirit medium whose own religious quest reflects the more independent and assertive role of women in the Thai religious domain, but one which is conservative and aligned with Thai nationalism. I also consider the dissension that has arisen between key supporters and opponents of this realignment and dramatically made visible in ceremonies commemorating Phra Pho Pan's death.

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McDaniel, Justin. "The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand." Journal of Social Issues in Southeast Asia 28, no. 2 (2013): 355. http://dx.doi.org/10.1355/sj28-2h.

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Keyes, Charles F. "Theravāda Buddhism and its Worldly Transformations in Thailand: Reflections on the Work of S.J. Tambiah." Contributions to Indian Sociology 21, no. 1 (January 1987): 123–45. http://dx.doi.org/10.1177/006996687021001012.

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COHEN, Erik. "Christianity and Buddhism in Thailand: The “Battle of the Axes” and the “Contest of Power”." Social Compass 38, no. 2 (June 1991): 115–40. http://dx.doi.org/10.1177/003776891038002001.

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Gravers, Mikael. "Waiting for a righteous ruler: The Karen royal imaginary in Thailand and Burma." Journal of Southeast Asian Studies 43, no. 2 (April 20, 2012): 340–63. http://dx.doi.org/10.1017/s0022463412000094.

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Karen believe they are like orphans without a king and leader; royalty often appear in their myths, legends and prophecies. Buddhist Karen await the next Buddha, Ariya Metteya — preceded by a righteous Karen leader — who shall cleanse the world. This paper explores the Karen imaginary and notions of royalty as preconditions for a new era governed by Buddhist ethics that will bring peace and prosperity. This imaginary combines religion and politics in a millenarian model of the world as seen from the margins of traditional kingdoms and modern nation-states — what James Scott has termed ‘non-state spaces’. The Karen oscillate between defensive and offensive strategies, as shown in several examples. Is this imaginary a premodern phenomenon typical of marginalised minorities or perhaps also part of a modern, global imaginary of a better future? The concept of morally enchanted leadership is discussed in relation to states, nations and globalisation.

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Hakim, Sudarnoto Abdul. "Religion and Modernization in Southeast Asia (Book Review)." Buletin Al-Turas 2, no. 2 (January 23, 2018): 69–73. http://dx.doi.org/10.15408/bat.v2i4.6873.

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the book which was written by Fred. R. Vonder Mehden, an Albert Thomas Professor of Political Science, at Rice University, Houston, is actually a result of efforts to understand the nature of th interrelationship of religion and modernization in Southeast Asia in the light of the theoritical assumptions presented by postwar social scientists. It is no doubt that where as religions like Islam and Buddhism in countries such as Malaysia, Indonesia, and Thailand have acted both as inhibutors and agents of change, the social science literature spoke primarily to the negative role of rligion from the more possitive perspective. Mehden demonstrates the weakness of the theories developed by Social scientists in Western Europe and the U.S. without adequate field research and embodying major biases and misconceptionabout indigenous cultures and religions.

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Ray, Himanshu Prabha. "Buddhist Monuments Across the Bay of Bengal: Cultural Routes and Maritime Networks." TRaNS: Trans -Regional and -National Studies of Southeast Asia 7, no. 2 (February 18, 2019): 159–80. http://dx.doi.org/10.1017/trn.2018.17.

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AbstractReligious architecture, often called ‘monuments’ within the current understanding of ancient shrines, are prominent features of the landscape in South and Southeast Asia. Many of these sites are admired for their artistic and aesthetic appeal and are centres of tourism and travel. This paper traces the historical trajectory of three contemporary monuments of Buddhist affiliation across the Bay of Bengal, namely Nalanda in north India, Borobudur in Central Java, and Nakhon Pathom in Central Thailand to address both their distinctiveness and their interconnectedness. The paper also focuses on the extent to which these shrines reflect the religious theories that prevailed between the sixth and the thirteenth centuries AD and are currently known to us through religious texts. It is not often appreciated that ‘collections’ of religious texts, as well as the ‘discovery’ of monuments were mediated through the priorities and practices of European and Western scholars from the eighteenth and nineteenth centuries. The history of the study of Buddhism shows that it centred on religious texts and philosophical doctrines produced by a small group of monastic elites, with little attention paid to the more difficult questions of the contexts underlying textual production and circulation. This paper suggests that it is important to factor in the colonization of South and Southeast Asia into any discussion on the understanding of religions and monuments, as well as current interest in these monuments, which are also World Heritage Sites and associated with present interests in maritime heritage.

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Sodiqin, Ali. "HUKUM ISLAM DAN BUDAYA LOKAL DI MASYARAKAT MUSLIM PATTANI THAILAND (Integrasi, Konflik dan Dinamikanya)." IBDA` : Jurnal Kajian Islam dan Budaya 14, no. 1 (May 30, 2016): 31–50. http://dx.doi.org/10.24090/ibda.v14i1.524.

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The presence of Thai people in Pattani through annexation or conquest, from the Kingdom of Siam to Thailand have changed the socio-cultural Muslim community. Thai Buddhist nation perform a lot of cultural assimilation of Malay Muslim Pattani. The assimilation pursued through politics, education, culture, and law. Political stripes do with the ideology developed, namely "nation, king, religion" that subjecting all citizens into one nationalism. Education path is done through standardized education policy, namely the obligation to teach the language and history of Thai and Buddhist teachings. Cultural path had taken through migration north to south and the formation of "peaceful village". The last path is the law through legal intervention in the form of restrictions on the entry into force of Islamic law and the jurisdiction of Dato 'Yuthithams, the elimination of Islamic justice as consolidated by the civilian justice and law enforcement Thai civilians in Pattani. This assimilation project met with resistance from Pattani Muslim community, as it is considered as an attempt to deculturate Malay Muslim culture that identifies them. The aim of this resistance is to get autonomy in Pattani province to the desire to become an independent state.Abstrak Kehadiran bangsa Thai di Pattani melalui aneksasi atau penaklukan, mulai dari Kerajaan Siam hingga berganti menjadi Thailand, mengubah sosio-kultur masyarakat Muslim. Bangsa Thai yang beragama Budha banyak melakukan assimilasi terhadap kebudayaan Muslim Melayu Pattani. Assimilasi tersebut ditempuh melalui jalur politik, pendidikan, budaya, dan hukum. Jalur politik dilakukan dengan mengembangkan ideologi â€œnation, king, religionâ€ yang menundukkan semua warga negara ke dalam satu nasionalisme. Jalur pendidikan dilakukan melalui kebijakan standarisasi pendidikan, yaitu kewajiban mengajarkan bahasa dan sejarah Thai serta ajaran Budha. Jalur budaya ditempuh melalui program migrasi penduduk utara ke selatan dan pembentukan â€œpeaceful villageâ€. Jalur terakhir adalah jalur hukum yang dilakukan melalui intervensi hukum berupa pembatasan berlakunya hukum Islam serta kewenangan Datoâ€™ Yuthithams, penghapusan peradilan Islam karena disatukan dengan peradilan sipil dan pemberlakuan hukum sipil Thai di Pattani. Proyek assimilasi ini mendapatkan perlawanan dari masyarakat Muslim Pattani, karena dianggap sebagai upaya dekulturisasi kultur Melayu Muslim yang menjadi identitas mereka. Tujuan perlawanan ini adalah untuk mendapatkan otonomi di wilayah Pattani hingga keinginan untuk menjadi negara yang merdeka.

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Frasch, Tilman. "Khammai Dhammasami: Buddhism, Education and Politics in Burma and Thailand. From the 18th Century to the Present. v, 272 pp. London: Bloomsbury, 2018. ISBN 978 1 3500 5424 0." Bulletin of the School of Oriental and African Studies 82, no. 2 (June 2019): 390–92. http://dx.doi.org/10.1017/s0041977x19000600.

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Keyes, Charles F. "Thailand - Buddhism, Legitimation, and Conflict: The Political Functions of Urban Thai Buddhism. By Peter A. Jackson. Singapore: Institute of Southeast Asian Studies, 1989, Pp. xiii, 245. Notes, Glossary, Bibliography, Index." Journal of Southeast Asian Studies 22, no. 1 (March 1991): 233–37. http://dx.doi.org/10.1017/s0022463400006068.

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McCargo, Duncan. "Thai Buddhism, Thai Buddhists and the southern conflict." Journal of Southeast Asian Studies 40, no. 1 (January 7, 2009): 1–10. http://dx.doi.org/10.1017/s0022463409000010.

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Thailand's ‘southern border provinces’ of Pattani, Yala and Narathiwat – along with four districts of neighbouring Songkhla – are the site of fiery political violence characterised by daily killings. The area was historically a Malay sultanate, and was only loosely under Thai suzerainty until the early twentieth century. During the twentieth century there was periodic resistance to Bangkok's attempts to suppress local identity and to incorporate this largely Malay-speaking, Muslim-majority area into a predominantly Buddhist nation-state. This resistance proved most intense during the 1960s and 1970s, when various armed groups (notably PULO [Patani United Liberation Organization] and BRN [Barisan Revolusi Nasional]) waged war on the Thai state, primarily targeting government officials and the security forces. In the early 1980s, the Prem Tinsulanond government brokered a deal with these armed groups and proceeded to co-opt the Malay-Muslim elite. By crafting mutually beneficial governance, security and financial arrangements, the Thai state was able largely to placate local political demands.

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Johnson, Andrew Alan. "Thailand. Charismatic monks of Lanna Buddhism Edited by Paul T. Cohen Copenhagen: NIAS Press, 2017. Pp. 272. Figures, Tables, Illustrations, Bibliography, Index." Journal of Southeast Asian Studies 51, no. 1-2 (June 2020): 314–16. http://dx.doi.org/10.1017/s0022463420000429.

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Noobanjong, Koompong. "Aesthetic of Power: A Critical Study on the Politics of Representations at Wat Benchama Bophit and Wat Phra Sri Mahathat, Bangkhen." Journal of Architectural/Planning Research and Studies (JARS) 7, no. 2 (September 3, 2018): 43–64. http://dx.doi.org/10.56261/jars.v7i2.168842.

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Despite the decline of theocratic regimes in the modern age, religious structures have continued toserve the state as a grand symbolic device through associations with divine authorities and spiritual devotions,as evident from the designs of exquisite churches, mosques, and temples, commissioned by the ruling elitesaround the globe. For Siam and Thailand, the practice of erecting such “sacred-cum-secular” architectureis illustrated by the constructions of Wat Benchama Bophit during King Rama V’s absolutist reign and WatPhra Sri Mahathat, Bangkhen after the 1932-democratic revolution. Via discourse and iconographical analyses,this research presents a critical inquiry on the aforementioned Buddhist temples in Bangkok regarding theirroles in: 1) providing a means of power meditation for the governments; 2) representing a material embodimentfor the creations of national and cultural identities known as Thainess or khwampenthai; and 3) servingas a strategic tool to implement social policies as well as to prescribe political ideologies for the populaces.The study also examines the ways in which each building functioned in its socio-political contexts for theThais to engage the West and modernity, by utilizing Thainess as a mode of problematization. The upcomingcomparative discussions on both temples aim to further self-reflexive dialogues among power, ideology, Thaiidentity, and the built environment, particularly on the formations and revisions of architectural meanings.

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Neher, Clark D. "Buddhism and Politics in Thailand: A Study of Sociopolitical Change and Political Activism in the Thai Sangha. By Somboon Suksamran. Singapore: Institute of Southeast Asian Studies, 1982. Illustrations, Bibliography. x, 179 pp. $12.50 (paper)." Journal of Asian Studies 44, no. 2 (February 1985): 474–75. http://dx.doi.org/10.2307/2056007.

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Fuhrmann, Arnika. "The Story of Untold Displacements." Camera Obscura: Feminism, Culture, and Media Studies 34, no. 2 (September 1, 2019): 163–93. http://dx.doi.org/10.1215/02705346-7584952.

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This essay investigates Buddhist-Muslim intimacies and coexistence in Thailand in order to complicate recent discussions of the relation of religion to gender and sexual freedoms. It is concerned with contributing a new, Southeast Asian perspective to a prominent strain of contemporary criticism that traces the anti-Islamic bent of European and US public discourses to biases inherent in liberal thought. Authors such as Saba Mahmood, Jasbir Puar, and Judith Butler have tracked how, under the assumption of Islam’s sexual illiberalism, the figure of “the Muslim” has become liberalism’s paradigmatic other. Although it builds on these critiques, the essay asks how these logics play out quite differently in a majority Buddhist society and in a modernity that is not understood only as secular. The essay investigates how contemporary globally circulating Thai films furnish a radically different approach to multiethnic coexistence, emancipatory sexual politics, the temporalities of modernity, and the domain of the law that is so closely connected to sexual and religious freedoms. The essay thereby analyzes the problem of liberalism in the context of multiply constituted notions of freedom, belonging, and coexistence beyond European and North American contexts. Like Butler, the author relies on a claim about temporality but argues that the plural temporalities of Southeast Asian modernities allow for different relations between minority and majority populations and between notions of gender equality or sexual freedom and religious belonging.

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McCargo, Duncan. "THE CHANGING POLITICS OF THAILAND'S BUDDHIST ORDER." Critical Asian Studies 44, no. 4 (December 2012): 627–42. http://dx.doi.org/10.1080/14672715.2012.738544.

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Reynolds, Craig J. "Thailand: Buddhist Kingdom as Modern Nation-State. By Charles F. Keyes. Boulder, Colo.: Westview Press, 1987. xvi, 252 pp. $32.50. - Government and Politics of Thailand. Edited by Somsakdi Xuto. Singapore: Oxford University Press, 1987. xii, 243 pp. $42.50." Journal of Asian Studies 47, no. 4 (November 1988): 940–42. http://dx.doi.org/10.2307/2057933.

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Journal articles on the topic 'Buddhism and politics Thailand'

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