By Hiroko Kawanami
In its interpretation of Buddhism either as a cultural background and social ideology, this edited quantity seeks to appreciate how Buddhist values and international perspectives have impacted at the political strategy of many nations in Asia. of their respective paintings in Myanmar, Thailand, Sri Lanka, China, Japan and Tibet, the individuals interact with an interactive typology initially proposed by means of the past due Ian Harris, to whom the booklet is devoted. Adopting an interdisciplinary technique, they discover the interplay among Buddhism and politics, spiritual authority and political energy, contemplating concerns that situation the politicization of priests, proliferation of violence, management, citizenship, democracy and communalism as a way to additional comprehend the interface among Buddhism and politics in smooth and modern occasions.
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Additional info for Buddhism and the Political Process
32 Related to this and the second way we see Buddhists and the state intertwined is in terms of development. Temples, especially old and famous ones, are valuable commodities for local governing ofﬁcials as they try and develop the local economy, and in particular meet the targets that are set by central authorities. 34 Relevant to the status of monks as citizens is the way that Buddhists and the state have over the last several decades positioned the religion in relation to the nation. Put simply, Buddhism has been constructed in China as being under the aegis of the nation-state.
There are certain times and places where it is simply not appropriate for monks to be. While this is clear in broad terms, some of the contours of this remain unclear. What do Thai monks see as their responsibility to care Thomas Borchert 27 for the Thai people, and for the Thai nation? Are there political topics that are never appropriate to talk about as in a sermon? In religious education materials in both Buddhist and secular schools, is citizenship a central topic (in the way that aiguo aijiao philosophy is widespread among Chinese Buddhists), and if so how?
Jackson, P. (1990) Buddhism, Legitimation and Conﬂict (Singapore: ISEAS). Blackburn, A. (2001) Buddhist Learning and Textual Practice in EighteenthCentury Lankan Monastic Culture (Princeton: Princeton University Press). Blackburn, Locations of Buddhism. Hill, A. M. (1998) Merchants and Migrants (New Haven: Yale Southeast Asia Studies), p. 67. Let me highlight that describing how Therav¯ada monks crossed borders is complicated. Over the last decade and a half, policies have changed fairly regularly as different states have tried to make a very porous border less porous.