Thai missionary monks are viewed as passive in the new land on the grounds that though they work abroad, they still serve Thai communities rather than adapt Buddhism to attract the locals. Missionary work in Indonesia is, however, exceptional. This article questions how Thai monks attracted Chinese followers, who have a different background of beliefs. Ethnographic methodology was conducted in Central Java and Sumatra for three months. It found that in order to negotiate with educated lay religious leaders, Thai monks choose to invent an identity of traditional forest monks who are experts in meditation as found in Northeast Thailand. This special figure cannot be found among the laypeople who are immersed in worldly matters like the family and business. Thus, meditation masters from Thailand are often invited to Indonesia not only to provide meditation guidance but also to invent a new identity of Thai Buddhism in Indonesia.

This paper examines the monastic administration in Thai Buddhism, which is ruled by the senior monks and supported by the government. It aims to answer two questions; (1) why the Sangha’s administration has been designed to serve the bureaucratic system that monks abandon social and political justices, and (2) how the monastic education curriculum are designed to support such a conservative system. Ethnographic methodology was conducted and collected data were analyzed through the concept of gerontocracy. It found that (1) Thai Buddhism gains supports from the government much more than other religions. Parallel with the state’s bureaucratic system, the hierarchical conservative council contains the elderly monks. Those committee members choose to respond to the government policy in order to maintain supports rather than to raise social issues; (2) gerontocracy is also facilitated by the idea of Theravada itself. In both theory and practice, the charismatic leader should be the old one, implying the condition of being less sexual feeling, hatred, and ignorance. Based on this criterion, the moral leader is more desirable than the intelligent. The concept of “merits from previous lives” is reinterpreted and reproduced to pave the way for the non-democratic system.

This paper examines the sacred status of Thai Buddhist monks who have been engaging with the modern secular healthcare system, which also contrasts with their monastic traditions. It questions how modern medication has affected the sacred figure of Thai monks and what is their reaction to maintain their sacred status in such a secular space? Participant observations and informal interviews have been conducted, and data are conceptualized through the ideas of the birth of the clinic and biopower proposed by Michel Foucault. It finds that the traditional healing previously played by Thai monks has been challenged by modern medication eventually the monks also access the modern hospital. This phenomenon helps to change the idea of the cause of sickness, from demons to germs. This is interesting when some Buddhists request the monastic code-based healthcare system and monk patients’ zone. This paper argues that such an effort aims to maintain the sacred status of monks, who are perceived as holy persons and should not be seen by laypeople especially when they are in sickness, pain, and sorrow, which portray their ordinary human natures. Therefore, zoning management in the government hospital is needed to sacralize the monks’ status.