A challenge for Thai Buddhism

Thailand is well-known as a predominately Buddhist nation. Despite the existence of significant (though small) minorities of Muslims and Christians, there is little or no religious tension, and Buddhist principles of acceptance and tolerance are synonymous with Thai culture.

While the kingdom's political, economic and social institutions are undergoing drastic change, her major religious institution is confronted by a rapidly changing of faith and social circumstances. The current social and economic climate presents a potential crisis for Buddhism, and without appropriate responses to the demands of contemporary Thailand, the religion may well be abandoned by the people whom it is meant to serve, and upon whom it depends.

The economic and social crash: Thailand's current economic recession is a result of the over-spending, over-confidence and mismanagement of the economy throughout the boom period of the eighties and early nineties. Department stores seemed to spring from the ground on the back of underpaid labour, and happy consumers flocked to them. Game shows on television showed beautiful, young and wealthy Bangkokians winning tens of thousands of baht for succeeding in trivial, often mindless games.

Such programmes were beamed around the country into the homes of farmers and building workers, for whom the amounts thrown around on television represented several months, even years of hard work. The daily wage of many workers in Bangkok was less than many young, middle class Thais would spend on a few hours in an up-market icecream parlour. With such a division of wealth, the yawning gap between rich and poor left few Thais following the middle path, and contributed to increasing disillusionment with, or indifference to, the institutions of Buddhism.

Many Thais of working age (which includes most school age children) left their villages for Bangkok, or other urban centres, to find employment. Widespread disintegration of the extended family unit has resulted, and in many cases even nuclear families have become fragmented. This is a drastic change for a culture and society where, for countless generations, the individual has defined their concept of self from the position of their extended family within the society, and then from their own position within the family. Many Thais now find themselves without family to whom they can turn for assistance.

The social fallout from the burst of the Thai economic bubble has begun, with hungry school children, wage cuts, poorer working conditions and labour-related violence heralding change. During the early- and mid-nineties, the strong demand for labour helped offset the poverty of landless farmers who flocked to Bangkok seeking work. But as building sites continue to stop work, finance companies are dissolved and factories cut back on production, even university graduates are finding jobs much harder to come by. More seriously, there is a growing pool of landless, uneducated rural migrants with no work, no money and nowhere to go.

As inflation and unemployment increase, we can expect that increasing numbers of people will be affected (directly and indirectly) by existing social problems such as homelessness, drug abuse and crime, and also that the nature of these problems will intensify. One might hope that people would turn to religion for guidance and support in such times of need as Thailand currently faces. However, the secular attractions of modern society which have proved more appealing during better times, such as financial wealth, material possessions or drugs, have become symbols of success and security. It is up to the leaders of the religion to address the current situation if people are to see Buddhism as a real alternative.

Buddhism in society: Unfortunately, Buddhism in Thailand is suffering from the same fundamental upheaval as the society at large. There have been a number of damaging scandals over past years. The most famous is that of the defrocked monk, the former Phra Yantra, who fled to America, and is currently fighting extradition. About the same time, a picture was published on the front page of one of the mass-circulation Thai daily tabloids, which showed a monk and a Buddhist nun kissing. There was also a scandal involving the abbot of a large temple near Bangkok, who was accused by a number of young hilltribe girls of raping them. The abbot was arrested and charged. Finally, an English tourist was raped and murdered by a monk while visiting a temple. Her body was dumped in a cave. The monk was arrested, charged and sentenced to death.

Throughout Thailand, the image of monks smoking cigarettes has become quite commonplace, and many even smoke while performing religious ceremonies such as the blessing of new homes. A friend reported seeing a monk smoking while chanting at a funeral. There have been numerous negative reports of monks and their less than frugal or pious lifestyles in the press. It is hardly surprising, then, that conversations with Thais from many walks of life reveal growing disenchantment and disillusionment with Buddhism.

Wealthy people make large donations to temples and are afforded esteem, good words, and merit from those receiving the money. Amulets are sold in many ordination halls and chapels, with monks accepting cash from lay people who desire to rent an image of the Buddha. While chanting during religious ceremonies, monks cover their faces with fans. This practice symbolises the selflessness of the members of the monkhood, so each monk, no matter their individual identity, is a symbol of the religion. Yet these fans are often adorned with advertisements for banks or other companies.

Many temples seem to have been overcome with the same obsession for construction which has gripped the rest of the country. Be they libraries or chapels, old temple buildings are torn down and replaced by bigger, more elaborate concrete structures, built with funds from devotees and renters of amulets.

Suggestions of ordaining women, or even of giving them a louder voice in the national Buddhist institution, is still fiercely resisted. Thus, half the population of the country remains closed out of the decision making process, and the decisions made are therefore likely to be out of touch with the needs and concerns of Thai women and the children for whom they are responsible. Yet there remains a social presumption that all Thai men will become a monk for at least a brief period before they marry. Thus there is a huge turn over of young, in many cases disinterested, Thai men who are ordained, and quickly leave the monkhood, performing little or no real spiritual or social service for their community. Rather than changing in response to the times, it seems that in many respects, Thai Buddhism has been changed by the times.

The past and the future: Thai society is traditionally based around the village, or group of homes. As well as a site for religious rituals and worship, temples served as schools where children were educated, and were the centre of social and cultural festivals where young people from different villages could meet. Monks could be consulted by villagers on matters such as social disputes, family problems, or even on business or official matters.

In return for their leading role in the community, monks were revered as teachers and advisors, and thus contributed significantly to the well-being of the people, who would present them with alms each morning. By giving food to monks, or providing labour or money to the temple, villagers would be providing substantial support to their community, and would thus make merit' in a real, meaningful and practical way.

This reciprocity between the institution and the followers of Thai Buddhism is one of the main reasons that the religion has been woven into the social and cultural fabric of Thailand, and it is this kind of give and take which is now needed if the religion is to really offer anything to people in these difficult times.

Increasingly, Bangkok society is being influenced by the West. While Thailand's leaders seem eager to embrace industrial, educational and economic models of Western countries, they seem to have blinded themselves to the fact that cultural and social spheres of life are inextricably bound with industry, education and the economy. Bangkokians are turning to predominately secular lifestyles as found in many Western societies, because the traditional reciprocity between Buddhism and social and family life is quickly fading. Often, all that remains is the shell of religious practice, an empty ritual of money changing hands.

As Bangkok changes culturally and socially, it drags the rest of the country with it by the chains of the economy and the mass media. Buddhism has been one of the strengths of Thai culture and Thai people through centuries of change. Perhaps now more than ever, Thais need relevant religious guidance, not barren rituals or secularism. Buddhist practice must come to terms with changes in social practice if the religion is to remain relevant.

Thai Buddhism is a human treasure. It has generated a significant volume of Thai and English language literature on Buddhist philosophy and practice. Thailand is an international centre for the study of Theravada Buddhism and Vipassana meditation, and historically, Thailand has played a crucial role in maintaining the traditions and values of Theravada Buddhism. A wealth of unique and profound art and architecture has been inspired by Thai Buddhism, and the religion and philosophy has contributed to a predominately peaceful, tolerant and harmonious society. There are many members of the Sangha who embody the ideals and principles of Buddhist philosophy in their lives, but there is a fast growing need for a fundamental re-examination of the practice and behaviour of many Buddhist teachers and followers, and their role in Thailand today.

Attachment to outdated economic and social habits and customs which have become confused with religion must be abandoned. Authentic exchange between lay people and the monkhood is required, where each side is willing to give of themselves. The contract must be human and spiritual, not based on financial and social obligation. This is no simple task; abbots, monks and other Buddhists have their work cut out for them. But unless genuine, tangible, spiritual and moral leadership are forthcoming now, Thailand and Thai Buddhism face some very troubled times.