December 2011: Vol 60, No.6

Abstract Articles appearing in this Published Ahead-of-Print section have been peer-reviewed and accepted for publication in this journal and posted online before print publication. Articles appearing here may contain statements, opinions, and information that have errors in facts, figures, or interpretation. Any final changes in manuscripts will be made at the time of print publication and will be reflected in the final electronic version of the issue. The editors and authors and their respective employees are not responsible or liable for the use of any such inaccurate or misleading data, opinion or information contained in the articles in this section

Recollections of Italy, England and America, with essays on various subjects, in morals and literature,

Mode of access: Internet

Political Buddhism and the Modernisation of Thai Monastic Education: From Wachirayan to Phimonlatham (1880s–1960s)

This article focuses on the transformation of monastic education in Thailand through its modernisation from the 1880s to the 1960s. During this period two of the country's most prominent monks rose to power: Wachirayan of the Thammayut (Dhammayutika) branch of the Sangha and Phimonlatham of the Mahanikay (Mahanikaya) branch. The former was at the height of power in the late nineteenth/early twentieth century and the latter in the mid twentieth century. Through my examination of monastic education during these two periods, taking the influence of these two important monks as case studies, I argue that Sangha education is not just the inherited knowledge transmitted down the generations to monastic learners for religious ends and the preservation of Buddhism. Rather I show how political discourse can transform monastic education. Temporal and ecclesiastical politics have shaped, dominated and reformed Thai monastic education. This process has altered expectations-on the part of Thai Sangha as well as the laity at elite and popular levels-of what should be learned by monks. Here we shall see how Pali, vinaya (monastic discipline), abhidhamma (Buddhist philosophy and metaphysics), meditation and modern Western-derived subjects became prominent in Thai monastic education at different periods in the broader national and international contexts. This means that both the scope and arena for critical thinking are heavily determined by factors that are not solely religious by nature. Put another way, critical thinking has not been a priority in an intellectual arena dominated by political agendas and has been strongly curtailed by those agendas.</p