A new Buddhist sect?: The Dhammakāya temple and the politics of religious difference

In this article I explore the politics of the Dhammakāya temple controversy that captivated the Thai public in 1998 and 1999. By looking at the claim that the Dhammakāya temple constitutes a new nikāi, I examine a debate over tradition and innovation, a debate that has implications for modern constructions of sectarianism and of authentic Buddhism within the Thai sangha. I address the following questions: What kinds of innovations in doctrine and practice are acceptable? What constitutes a new nikāi in late modern Thailand? Who decides what is and is not consistent with orthodox Buddhism?     

Emotional Well-Being Following Religious Conversion Among Women in Northeast Thailand

Religious conversion can have a profound impact on individual mental health and emotional well-being. These changes may need specific nursing care. In this article, we describe the lived experiences of 21 women who converted from Buddhism to Islam and who live in Isan, the northeast region of Thailand. The data derive from in-depth interviews, natural conversations, and observations. Thematic analysis revealed two dominant themes: women’s sense of happiness in their new faith, and their suffering following from and as a result of their conversion. To provide appropriate care to and prevent mental health problems among Isan women who convert from Buddhism to Islam, and other women in similar contexts, health providers need to enhance their understanding of conversion and to be aware of life experiences that impact on their emotional well-being.     

A new Buddhist sect?: The Dhammakāya temple and the politics of religious difference

In this article I explore the politics of the Dhammakāya temple controversy that captivated the Thai public in 1998 and 1999. By looking at the claim that the Dhammakāya temple constitutes a new nikāi, I examine a debate over tradition and innovation, a debate that has implications for modern constructions of sectarianism and of authentic Buddhism within the Thai sangha. I address the following questions: What kinds of innovations in doctrine and practice are acceptable? What constitutes a new nikāi in late modern Thailand? Who decides what is and is not consistent with orthodox Buddhism?     

Recovery and Buddhist practices in the aftermath of the Tsunami in Southern Thailand

For most Thai people, Buddhism serves as a base for explanations about life and death.This article focuses on Buddhist practices and the importance of ceremonies in the recovery process after the 2004 tsunami in Southern Thailand. The tsunami had devastating consequences for most people in the coastal regions. First, through the loss of life, and second, through the damage to and loss of houses, fishing boats and means of livelihood. This article analyses informants’ experiences, narratives, interpretations and actions in terms of their Buddhist beliefs. The key findings of this article are that collective ceremonies form an important part of the recovery process. One finding revealed that, in cases of ambiguous loss, a Buddhist ceremony that was unknown to most people before the tsunami became an important element of the search for missing persons. Another finding is that the common Buddhist practice of communicating across the boundary between the living and dead became the most important ritual among the surviving relatives. The ethnography is based on a long-term anthropological research project with in-depth interviews, life stories and participant observation carried out in coastal villages located mainly in Phang Nga, the worst hit province in Thailand.¹     

Beautiful Bodhisattvas: The Aesthetics of Spiritual Exemplarity

The world’s spiritual traditions incorporate a variety of types of exemplar, persons who exemplify a life of aspiration to, or attainment of, spiritual goods. Within Buddhism, the range of exemplars includes monastics, bodhisattvas, the Zen masters and the Buddha himself. Spiritual exemplars are typically described as having a distinctive form of bodily beauty, closely related to their ethical and spiritual qualities, that manifests as a form of radiance, luminosity or charisma. Drawing on recent work on beauty, virtue and the body in the Buddhist tradition, I propose an aesthetics of spiritual exemplarity, arguing that certain spiritual traditions – including Buddhism – are distinctive by virtue of their capacity to generate new forms of experiences of embodied moral beauty.     

Thai Meditation Lineages Abroad: Creating Networks of Exchange

International travel is a significant component in the making of transnational Buddhism. This article argues that through even limited international travel and exchange with Buddhist teachers, networks of exchange can be created. Focusing on international meditation centres in Thailand, I delineate three mediums through which meditation teachers, in conjunction with their students, build institutional transnational links. Using case studies from various lineages and teachers within Thailand’s international meditation centres, this article reveals the stories and relationships that spread Thai Buddhist meditation abroad. In this context I also explore the effects of lineage and missionization within this process of travel and exchange.     

The effects of smoking norms and attitudes on quitting intentions in Malaysia,Thailand and four Western nations: A cross-cultural comparison

This research investigated the influence of smoking attitudes and norms on quitting intentions in two predominantly collectivistic countries (Malaysia and Thailand) and four predominantly individualistic Western countries (Canada, USA, UK and Australia). Data from the International Tobacco Control Project (N = 13,062) revealed that higher odds of intending to quit were associated with negative personal attitudes in Thailand and the Western countries, but not in Malaysia; with norms against smoking from significant others in Malaysia and the Western countries, but not in Thailand; and with societal norms against smoking in all countries. Our findings indicate that normative factors are important determinants of intentions, but they play a different role in different cultural and/or tobacco control contexts. Interventions may be more effective if they are designed with these different patterns of social influence in mind.     

Tradition and Experimentation: the Development of the Samatha Trust

ABSTRACT

Theravāda Buddhism has travelled. This article gives some history of the practice of samatha breathing mindfulness, in the Theravāda tradition, in the UK. It first gives some background in Britain to the arrival of the meditation in the 1960s, then summarises the life of Nai Boonman Poonyathiro, who introduced this method into the UK, a story that is not generally known. The paper describes some aspects of the development of the Samatha Trust in the UK, attempting to show ways a system that was popular in Thailand when it arrived in a new region has prospered, even while becoming markedly less prominent in its own regions. As I am a practitioner in this tradition, before the conclusion I make some personal comment. To conclude, I speculate about features which appear to characterise Buddhist groups in general in the UK, before considering ways that this specialised tradition has adapted in a new setting.     

Secular,Radically Engaged Buddhism: At the Crossroads of Individual and Social Transformation

In this article I offer a perspective—secular, radically engaged Buddhism—which incorporates two important trends within Western Buddhism: secular Buddhism and an ‘engaged’ Buddhism oriented toward radical social change. I argue that secular, radically engaged Buddhism challenges two key tenets of Buddhism as it is currently practised in the West. On the one hand, secular Buddhists not only reject the transcendent divine entities and cosmological realms found in the various Asian Buddhisms, but also consider problematic the notion of an ‘absolute’ or ultimate reality—nirvana—whether understood as the dualistic opposite to the relative, conditioned world of samsara or apprehended as an underlying ground which integrates the diversity of forms. Radically engaged Buddhists critique another tenet shared by most Western Buddhists: the view that the root cause of social problems is primarily due to individuals’ thoughts, emotions, and actions being determined by greed, hatred, and delusion. Based on this dual critique, I propose an alternative approach, one which provides a more solid foundation for facilitating the intertwined processes of individual and social transformation.     

THE RELIGIOUS PRECONDITIONS FOR THE RACE CONCEPT IN MODERN SCIENCE

The view that science and religion are necessarily in conflict has increasingly lost favor among scholars who have sought more nuanced theoretical frameworks for evaluating the configurations of these two bodies of knowledge in modern life. This article situates, for the first time, the modern study of race into scholarly assessments on the relations between religion and science. I argue that the formation of the race concept in the minds of Western European and American scientists grew out of and remained indebted to Christian intellectual history. Religion was not subtracted from nor stood in conflict with constructions of race developed across the modern life and health sciences.     

Buddhist Life Stories

This article argues that contemporary Buddhist memoirs are an important source to investigate and understand the phenomenon of modern Buddhism. Modern Buddhism is a current development in which Buddhists consider their tradition in new ways. The connections between life stories and modern Buddhist traits are striking. No document can get closer to the source of this movement than a life story. In this article I consider this in terms of the memoirs of the German Buddhist nun Ayya Khema and the Sinhalese monk Bhante Gunaratana. Although the figures may not represent all of the categories of modern Buddhism, the reader understands their choices in terms of their entire lives. The reader is constantly faced with the interplay between modern and traditional traits that make up their life stories.     

Nanotechnology, Development and Buddhist Values

Nanotechnology has been proclaimed as a new technology that could bridge the gap between the rich and the poor countries. Indeed many countries in Asia are fast developing their nanotechnological capabilities. However, one needs to take into consideration the role that culture and values play in adoption of nanotechnological policies, keeping in mind that technology and culture are deeply dependent on each other. I offer a criticism of the dependency theory in economic development, which says that there is an unbridgeable divide that the poorer countries cannot cross. As with other powerful technologies, nanotechnology can create as many problems as solutions. I concentrate how insights from the Buddhist tradition, prevalent in Thailand, could illuminate how nanotechnology could be introduced into the lifeworld of a people.     

The lived experience of inequality and migration: Emotions and meaning making among Latvian emigrants

Based on interviews with Latvian emigrants collected between 2008-2014 in England, Ireland and the USA, this paper asks: How do migrants’ perceptions of inequality in their sending and receiving states, and their associated emotional responses, influence their migration experiences and decisions? This paper finds that inequality is significant, not only in a strictly economic sense, but also in terms of the socio-emotional and cultural dimensions that accompany it. Through an examination of migrants' meaning making, I identify four scenarios of what I call the inequality-emotion tie: resentment and anger towards the ruling elite as unjust; exploitation and feelings of humiliation at work; inability to consume and associated feelings of deprivation and inferiority; and perceived inferiority in daily interactions. Through these four scenarios, I find that the inequality that exists in a migrant's home society creates resentment and anger towards ruling elites and employers, as well as creating perceptions and feelings about the self as inferior. Conversely, the inequality that exists in receiving states, where inequality levels are actually comparable, does not have the same effect. In these countries, migrants described positive experiences with associated feelings of recognition, making a return to the home country less appealing.     

The Home Environments of Adolescents Whose Parents Legally Immigrated to the United States: Findings from the New Immigrant Survey

Adolescent well-being depends on the quality of their experiences at home. Data from the New Immigrant Survey were used to describe the home environments of 982 children ages 10–17 whose parents legally immigrated to the United States. Thirty-four indicators of home conditions were clustered into 5 domains: (1) discipline and socio-emotional support, (2) learning materials, (3) enriching experiences, (4) family activities, and (5) expectations. Results revealed variation in how frequently adolescents experienced each home environmental condition. As expected, there were differences in the likelihood an adolescent would have most—but not all—experiences connected with home life based on parents’ level of education. The home experiences documented for children of recent legal immigrants were similar to those documented for children of native-born families in other studies.     

Beauty and Aesthetic Experience in Theravāda Buddhism

The following essay deals with the specificity of aesthetic experience and apprehension of beauty in the frame of Theravāda Buddhism. This essay is aimed, above all, to Western readers, since aesthetics and beauty, as an inherent quality of nature and works of art, are constitutive parts of the Western philosophical and cultural tradition. I consider texts written in Western languages and available in the Western debate. On the one hand, so far as aesthetics is concerned, as a philosophical reflection on beauty and art, Theravāda Buddhism may seem to be critical towards any kind of aesthetical experience. On the other hand, Theravāda Buddhism can offer a different and peculiar perspective on art and beauty. The aim is to demonstrate that there is a specific aesthetic experience in Theravāda Buddhism and this experience allows a different perception and use of the work of art and a different experience of beauty.     

Counseling in Thailand: Development From a Buddhist Perspective

The authors present historical and current accounts of the counseling profession in Thailand. In addition to the influences of Buddhism on counselor training and practices, professional issues such as licensure, professional organizations, and the relationship between counselors and other mental health professionals are summarized. The role of counselors in recent political and natural disasters is highlighted, along with the importance of adapting Western counselor training and service practices to better meet the needs of the Thai population.     

佛教与当代泰国社会

泰国是当代上座部佛教的三大主力之一,佛教在该国有着重要的影响。本世纪初,泰国一直在进行政治与经济的改革,作为国家精神文明领域的佛教,也处于改革进程之中。泰国政府出于改革的需要,重新订立了僧伽法,利用佛教来维系民族统一,将僧伽置于国家官僚机构的框架之下,发起了一系列的净化佛教运动,这些措施曾对当代泰国佛教和社会发展起到了重要影响,成为一种比较典型的模式,尤其是在政治关系上,对今天的佛教发展仍有重要的参考意义。     

Anthropology Of ‘Sinhala Buddhism’

Part of the general problem in the anthropology of Buddhism as I demonstrate in this article is that the theoretical significance of the fact that the category 'Buddhism' is a recent and Western invention has not been sufficiently appreciated. Therefore, the anthropology of ‘Sinhala Buddhism’ continues to address the ahistorical and essentialist questions of who are Buddhists and who are not. In my view, such questions can only serve to further establish the essentialist assumptions about ‘authentic Buddhism’. Contrary to that, I explain how recent scholarship has challenged such established academic assumptions as what Buddhism is and who Buddhists are, and proposes questions of a different kind.     

Life Spillovers: The Spillover of Fear of Home Foreclosure to the Workplace

Work–life research has focused on the spillover of family experiences to the workplace but has neglected other life experiences that may also be brought to work. Addressing this shortcoming, we present a conceptual framework for the study of life spillovers. We offer the idea that life experiences can include shocks and that the fear associated with nonwork shocks can spill over to the workplace. The national shock of the collapse of the U.S. financial and housing markets in 2008 offered an opportunity to test these ideas and build an empirical foundation for the study of life spillovers. Using a sample of 2,135 organizationally employed homeowners, we examined the spillover of fear of home foreclosure to the workplace. In support of our moderated mediation model, employees with greater fear of losing their homes to foreclosure reported more physical stress‐related symptoms at work, and their acknowledgment of home‐to‐work spillover fully mediated this relationship. Fear of foreclosure also directly predicted job search behaviors and negatively affected employees’ organizational commitment and turnover intentions through multiple mediators involving home‐to‐work spillover and stress. Resources and demands from the home and, to a lesser extent, work domains amplified the spillover of fear of foreclosure to the workplace. Taken together, these findings support widening the work–life lens to include a broader array of nonwork experiences. Practical implications are presented as well as new directions for future research using the life spillover framework.     

John S. Harding,Victor Sōgren Hori,and Alexander Souci,eds. Wild geese: Buddhism in Canada

Both Buddhism and Marxism have strengths and weaknesses in helping us to understand human experiences and social problems. Rather than trying to create a synthesis of the two perspectives, I attempt to discern the elements in each which can help us experience better lives and be more effective political activists. Buddhism identifies those understandings and practices which lead to greater happiness and less suffering in response to existential challenges that we all must face as mortal human beings, irrespective of the particular family, society, or historical era that we live in. But while Buddhism captures certain basic aspects of universal human experience, it does not take account of the interaction or dialectic between humans qua social beings and the relatively permanent social structures that humans both reinforce and challenge in the course of history. The latter is the province of a radical social theory, such as Marxism. At the same time, however, Marxism does not address the ways in which, at an experiential level, life causes suffering and anguish irrespective of the social context.