Thai Buddhism and Its Impermanent Fate: From Primordial Attachment to Modernization and Fragmentation
Keywords:
Charles F. Keyes, Theravada Buddhism, primordial attachment, Buddhist modernization, fragmentation of BuddhismAbstract
This article is the product of my constructive reading of Prof. Charles F. Keyes’ ethnographic works on Theravada Buddhism in Thailand and elsewhere in mainland Southeast Asia. Writings on Theravada Buddhism constitute Keyes’ largest writing corpus and scholarly interest in his career. I intend to focus my inquiry on major themes, arguments, intellectual contexts, and effects of his Buddhist studies on the academic community of Thai and mainland Southeast Asian studies.
Keyes’ works on Theravada Buddhism as a cultural system are the cornerstone of his efforts to locate Buddhism at the center stage of nation-building and modernization processes in Thailand and the whole region since the mid 19thcentury. In the region’s history, Buddhism, especially in its syncretic popular forms and practices, has provided primordial moral force and institutionalized ideal for theelite and the populaces in their struggling endeavors to encounter, incorporate, or cope with Western-style modernity. The major themes in Keyes’ writings entail reading Theravada Buddhist practices as a cultural text of primordial attachment, a key force in state-led modernizing and nation-making project. In other words, Theravada Buddhism has encompassed its ironic cycle of impermanence and decay. It has never escaped its social karmic fate and accumulated action. Branded by some scholars as soft, culturally-oriented interpretation, Keyes’ approach to anthropological study of Theravada Buddhism can be summed up as a work of cultural analysis, which is insistently as well as consistently drawn from humanist and interpretationist frameworks such as, Weber’s intellectualization and Geertz’s interpretation of religion.
References
กรมพระยาดำรงราชานุภาพ, สมเด็จกรมพระเจ้าบรมวงศ์เธอ [2487](2545) นิทานโบราณคดี, กรุงเทพมหานคร: สำนักพิมพ์ดอกหญ้า.
ชยันต์ วรรธนะภูต (2524) “แนวการศึกษาและความเป็นจริงในสังคม: การศึกษาสังคมไทยเชิงมานุษยวิทยา”, ใน ปรีชา เปี่ยมพงษ์สานต์และคณะ,(บรรณาธิการ) วิธีวิทยาศึกษาสังคมไทย, กรุงเทพมหานคร: สถาบันวิจัยสังคม, จุฬาลงกรณ์มหาวิทยาลัย, หน้า 113-164.
นิธิ เอียวศรีวงศ์ (2527) ปากไก่และใบเรือ, กรุงเทพมหานคร: โรงพิมพ์อมรินทร์การพิมพ์.
ไพศาล วิสาโล, พระ (2546) พุทธศาสนาไทยในอนาคต: แนวโน้มและทางออกจากวิกฤติ, กรุงเทพมหานคร: มูลนิธิสดศรี-สฤษดิ์วงษ์.
สายชล สัตยานุรักษ์ (2546) พุทธศาสนากับแนวคิดทางการเมืองในรัชสมัยพระบาทสมเด็จพระพุทธยอดฟ้าจุฬาโลก (พ.ศ. 2325-2352),กรุงเทพมหานคร: สำนักพิมพ์มติชน.
อภิญญา เฟื่องฟูสกุล (2550) “ความเห็นต่อบทความ ความเป็นอนิจจังของพุทธไทย โดย ดร. พัฒนา กิติอาษา”, การติดต่อสื่อสารส่วนตัว, 2 กรกฎาคม.
อรรถจักร์ สัตยานุรักษ์ (2538) การเปลี่ยนแปลงโลกทัศน์ของชนชั้นผู้นำไทยตั้งแต่รัชกาลที่ 4-พ.ศ. 2475, กรุงเทพมหานคร: สำานักพิมพ์จุฬาลงกรณ์มหาวิทยาลัย.
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_____. (2005) “Shifting Aims, Moving Targets: On the Anthropology of Religion”, Journal of Royal Anthropological Institute, 11: 1-15.
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_____. (1999a.) “The Enchanting Spirit of Thai Capitalism: The Cult of Luang Phor Khoon and the Post-Modernization of Thai Buddhism”, South East Asia Research, 7, 1 (March): 5-60.
_____. (1999b) “Royal Spirits, Chinese Gods, and Magic Monks: Thailand’s Boom-Time Religions of Prosperity”, South East Asia Research, 7, 3 (November): 245-320.
_____. (1971) “Buddhism and National Integration in Thailand”. The Journal of Asian Studies, 30, 3 (May): 551-567. Keyes, Charles F. (1973) “The Power of Merit”, In Visakha Buja B.E. 2518, Bangkok: The Buddhist Association of Thailand under Royal Patronage, Annual Publication. Pp. 95-102.
_____. (1975a) “Buddhism in a Secular City: A View from Chiang Mai”, In Visakha Buja B.E. 2518, Bangkok: The Buddhist Association of Thailand under Royal Patronage, Annual Publication. Pp. 62-71.
_____. (1975b) “Buddhist Pilgrimage Centers and the Twelve-Year Cycle: Northern Thai Moral Orders in Space and Time”, History of Religions, 15, 1(August): 71-89.
_____. (1975c) “Tug-of-War for Merit: Cremation of a Senior Monk”, Journal of the Siam Society, 63, 1: 44-62.
_____. (1976) “In Search of Land: Village Formation in the Central Chi River Valley, Northeastern Thailand”, Contributions to Asian Studies, 9: 45-63.
_____. (1977a) The Golden Peninsula: Culture and Adaptation in Mainland Southeast Asia, New York: Macmillan Publishing.
_____. (1977b) “Millennialism, Theravada Buddhism, and Thai Society”, The Journal of Asian Studies, 36, 2(February): 283-302.
_____. (1978a) “Structure and History in the Study of the Relationship between Theravara Buddhism and Political Order”, Numen, 25, 2 (August): 156- 170.
_____. (1978b) “Political Crisis and Militant Buddhism in Contemporary Thailand”, In Bardwell L. Smith, (ed.) Religion and Legitimation of Power in Thailand, Laos, and Burma, Chambersburg, PA: ANIMA Books. Pp. 147-164.
_____. (1983a) “Economic Action and Buddhist Morality in a Thai Village”, The Journal of Asian Studies, 42, 4(August): 851-868.
_____. (1983b) “Introduction: The Study of Popular Ideas of Karma”, In Charles F. Keyes and E. Valentine Daniel, (eds.) Karma: An Anthropological Inquiry, Berkeley: University of California Press. Pp. 1-24.
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_____. (1990) “Buddhist Practical Morality in a Changing Agrarian World: A Case from Northeastern Thailand.” In Donald K. Swearer and Russell Sizemore, (eds.) Attitudes toward Wealth and Poverty in Theravada Buddhism, Columbia, South Carolina: University of South Carolina Press. Pp. 170-189.
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นิธิ เอียวศรีวงศ์ (2527) ปากไก่และใบเรือ, กรุงเทพมหานคร: โรงพิมพ์อมรินทร์การพิมพ์.
ไพศาล วิสาโล, พระ (2546) พุทธศาสนาไทยในอนาคต: แนวโน้มและทางออกจากวิกฤติ, กรุงเทพมหานคร: มูลนิธิสดศรี-สฤษดิ์วงษ์.
สายชล สัตยานุรักษ์ (2546) พุทธศาสนากับแนวคิดทางการเมืองในรัชสมัยพระบาทสมเด็จพระพุทธยอดฟ้าจุฬาโลก (พ.ศ. 2325-2352),กรุงเทพมหานคร: สำนักพิมพ์มติชน.
อภิญญา เฟื่องฟูสกุล (2550) “ความเห็นต่อบทความ ความเป็นอนิจจังของพุทธไทย โดย ดร. พัฒนา กิติอาษา”, การติดต่อสื่อสารส่วนตัว, 2 กรกฎาคม.
อรรถจักร์ สัตยานุรักษ์ (2538) การเปลี่ยนแปลงโลกทัศน์ของชนชั้นผู้นำไทยตั้งแต่รัชกาลที่ 4-พ.ศ. 2475, กรุงเทพมหานคร: สำานักพิมพ์จุฬาลงกรณ์มหาวิทยาลัย.
Anderson, Benedict (1991) Imagined Community: Reflections on the Origin and Spread of Nationalism, Revised Edition, London: Verso.
Anuman Rajadhon, Phya (1986) Popular Buddhism in Siam and Other Essays on Thai Studies, Bangkok: Sathirakoses Nagapradipa Foundation.
Anusaranasasanakiarti, Phra Khru, and Charles F. Keyes (1980) “Funerary Rites and the Buddhist Meaning of Death: An Interpretative Text from Northern Thailand”, Journal of the Siam Society. 68, 1: 1-28.
Bhikkhu Visalo (1999) “Buddhism for the Next Century: Toward Renewing a Moral Thai Society”, In Socially Engaged Buddhism for the New Millennium: Essays in Honor of the Ven. Phra Dhammapitaka (Bhikkhu P.A. Payutto) on His 60th Birthday Anniversary, Bangkok: Sathirakoses-Nagapradipa Foundation and Foundation for Children. Pp. 235-252.
Durkheim, Emile [1915] (1957) Elementary Forms of the Religious Life, Joseph Ward Swain, trans. London: George Allen and Unwin.
Geertz, Clifford (1963) “Primordial Sentiments and Civil Politics in the New States”, In Clifford Geertz, (ed.) Old Societies and New States. New York: The Free Press. Pp. 105-157.
_____. (2005) “Shifting Aims, Moving Targets: On the Anthropology of Religion”, Journal of Royal Anthropological Institute, 11: 1-15.
Hanks, Lucien M. (1962) “Merit and Power in the Thai Social Order”, American Anthropologist, 64, 6(December): 1247-1461.
Hayashi, Yukio (2003) Practical Buddhism among the Thai-Lao: Religion in the Making of the Region, Kyoto: Kyoto University Press and Trans Pacific Press.
Ishii, Yoneo (1986) Sangha, State, and Society: Thai Buddhism in History, Peter Hawks (trans.), Honolulu: The University of Hawaii Press.
Jackson, Peter A. (1989) Buddhism, Legitimation, and Conflict: The Political Functions of Urban Thai Buddhism, Singapore: Institute of Southeast Asian Studies.
_____. (1997) “Withering Centre, Flourishing Margins: Buddhism’s Changing Political Roles”. In Kevin Hewison, (ed.) Political Change in Thailand: Democracy and Participation, London: Routledge, pp. 75-93.
_____. (1999a.) “The Enchanting Spirit of Thai Capitalism: The Cult of Luang Phor Khoon and the Post-Modernization of Thai Buddhism”, South East Asia Research, 7, 1 (March): 5-60.
_____. (1999b) “Royal Spirits, Chinese Gods, and Magic Monks: Thailand’s Boom-Time Religions of Prosperity”, South East Asia Research, 7, 3 (November): 245-320.
_____. (1971) “Buddhism and National Integration in Thailand”. The Journal of Asian Studies, 30, 3 (May): 551-567. Keyes, Charles F. (1973) “The Power of Merit”, In Visakha Buja B.E. 2518, Bangkok: The Buddhist Association of Thailand under Royal Patronage, Annual Publication. Pp. 95-102.
_____. (1975a) “Buddhism in a Secular City: A View from Chiang Mai”, In Visakha Buja B.E. 2518, Bangkok: The Buddhist Association of Thailand under Royal Patronage, Annual Publication. Pp. 62-71.
_____. (1975b) “Buddhist Pilgrimage Centers and the Twelve-Year Cycle: Northern Thai Moral Orders in Space and Time”, History of Religions, 15, 1(August): 71-89.
_____. (1975c) “Tug-of-War for Merit: Cremation of a Senior Monk”, Journal of the Siam Society, 63, 1: 44-62.
_____. (1976) “In Search of Land: Village Formation in the Central Chi River Valley, Northeastern Thailand”, Contributions to Asian Studies, 9: 45-63.
_____. (1977a) The Golden Peninsula: Culture and Adaptation in Mainland Southeast Asia, New York: Macmillan Publishing.
_____. (1977b) “Millennialism, Theravada Buddhism, and Thai Society”, The Journal of Asian Studies, 36, 2(February): 283-302.
_____. (1978a) “Structure and History in the Study of the Relationship between Theravara Buddhism and Political Order”, Numen, 25, 2 (August): 156- 170.
_____. (1978b) “Political Crisis and Militant Buddhism in Contemporary Thailand”, In Bardwell L. Smith, (ed.) Religion and Legitimation of Power in Thailand, Laos, and Burma, Chambersburg, PA: ANIMA Books. Pp. 147-164.
_____. (1983a) “Economic Action and Buddhist Morality in a Thai Village”, The Journal of Asian Studies, 42, 4(August): 851-868.
_____. (1983b) “Introduction: The Study of Popular Ideas of Karma”, In Charles F. Keyes and E. Valentine Daniel, (eds.) Karma: An Anthropological Inquiry, Berkeley: University of California Press. Pp. 1-24.
_____. (1983c) “Merit-Transference in the Karmic Theory of Popular Theravada Buddhism”, In Charles F. Keyes and E. Valentine Daniel, (eds.) Karma: An Anthropological Inquiry, Berkeley: University of California Press. Pp. 261-286.
_____. (1984) “Mother or Mistress but Never a Monk: Buddhist Notions of Female Gender in Rural Thailand”, American Ethnologist, 11,2(May): 223- 241.
_____. (1986) “Ambiguous Gender: Male Initiation in a Buddhist Society”, In Caroline Bynum, Stavan Harrell, and Paula Richman, (eds.) Religion and Gender: Essays on the Complexity of Symbols, Boston: Beacon Press. Pp. 66-96.
_____. (1987a) Thailand: Buddhist Kingdom as Modern Nation-State, Boulder, Colorado: Westview Press.
_____. (1987b) “Thai Religion”, In Mircea Eliade, (ed.) The Encyclopedia of Religion, Vol. 14, New York: Mamillan. Pp. 416-421.
_____. (1989) “Buddhist Politics and Their Revolutionary Origins in Thailand”, International Political Science Review, 10, 2: 121-142.
_____. (1990) “Buddhist Practical Morality in a Changing Agrarian World: A Case from Northeastern Thailand.” In Donald K. Swearer and Russell Sizemore, (eds.) Attitudes toward Wealth and Poverty in Theravada Buddhism, Columbia, South Carolina: University of South Carolina Press. Pp. 170-189.
_____. (1990a) “Buddhist Detachment and Worldly Gain: The Economic Ethic of Northeastern Thai Villagers”. In Chaiwat Satha-Anand, (ed.) Yu Muang Thai: Ruam Botkhwam Thang Sangkhom Phua Pen Kiat Dae Sastrachan Saneh Chamarik [In Thailand: Collected Essays in Honor of Professor Saneh Chammarik], วารสารรัฐศาสตร์ มหาวิทยาลัยธรรมศาสตร์ ฉบับ พิเศษ, 16, 1-2: 271-298.
_____. (1991) “The Proposed World of the School: Thai Villagers’ Entry into a Bureaucratic State System”, In Charles F. Keyes, (ed.) Reshaping Local Worlds: Formal Education and Cultural Change in Rural Southeast Asia. Monograph No. 36. New Haven: Yale University Southeast Asia Studies. Pp. 89-130.
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2019-02-25
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กิติอาษา พัฒนา. 2019. “Thai Buddhism and Its Impermanent Fate: From Primordial Attachment to Modernization and Fragmentation”. Social Sciences Academic Journal, Faculty of Social Sciences, Chiang Mai University 19 (1):131-80. https://so04.tci-thaijo.org/index.php/jss/article/view/174449.
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