Buddhism, democracy and identity in Thailand

McCargo, Duncan

doi:10.1080/1351034042000234576

Cited by 79 publications

(29 citation statements)

References 1 publication

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“…Furthermore, Christonormativity does not represent the only kind of religious hegemony and privilege that can shape a society. Hindu Nationalism in India, Theravada Buddhism in Thailand as well as religious minorities in Islamic countries illustrate the contextual nature of religious hegemony and privilege (see e.g., McCargo, 2004; Anand, 2011; Keyes, 2016).…”

Section: Resultsmentioning

confidence: 99%

Decolonising Religious Studies in South Africa: Reflections on the field 26 years after democracy

Scharnick-Udemans

2021

Religion Compass

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In light of the decolonial turn in scholarship, this essay maps the state of the field for Religious Studies in South Africa, 26 years after the first democratic elections. It suggests that between the genealogical critique of the discipline and the mapping of decoloniality in research and teaching, a description and assessment of the institutional presence and politics of Religious Studies and theology is necessary. This conceptual pause allows us to chart the practical possibilities and limitations for the discipline's future. By highlighting the contested Christonormativity that characterises contemporary South African public culture and illustrating the overrepresentation of theology in higher education, I argue that the flourishing of Christian privilege in higher education should be more critically considered within the decolonial project.

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Section: Resultsmentioning

confidence: 99%

Decolonising Religious Studies in South Africa: Reflections on the field 26 years after democracy

Scharnick-Udemans

2021

Religion Compass

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“…It is not the intention of this paper to idealize the past and its 'back to the future' reconstitution through processes of neo-localism-a criticism that has quite rightly been levelled at neo-localists by their many detractors (e.g., Hewison, 2000;McCargo, 2004). Nonetheless, the case-study raises some interesting (and, in the context of this special issue, relevant) points about the role of neo-and eco-localism processes in the (re)building of sustainable livelihoods in the poorer parts of the world.…”

Section: Eco-localism In North-east Thailandmentioning

confidence: 97%

Eco‐localism and the shaping of sustainable social and natural environments in North‐East Thailand

Parnwell

2006

Land Degrad Dev

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According to Fred Curtis (2003, p. 83), 'the road to environmental sustainability lies in the creation of local, self-reliant, community economies', a phenomenon he has labelled 'eco-localism'. Eco-localism focuses on place-specific responses to place-specific challenges, set at the scale of the community, with its place-specific history, culture, social fabric and local ecosystem. It argues the need for a local social economics, which has the capability to protect, maintain, enhance or rehabilitate local resources and environments. Curtis identifies a need to explore the means and potential for taking the eco-localism idea from principle to practice. This paper seeks to add some empirical meat to Curtis's theoretical bones. The paper uses a case study from North-East Thailand to describe the sequential 'crowding out' and 'clawing back' of social institutional control of local development and its social and environmental consequences. It places worsening problems of environmental degradation, resource depletion and social differentiation in the context of the dynamics of spatial integration and modern economic development. It then describes how processes of neo-localism, congruent with recent changes in the wider Thai and international context, have been responsible for reversing a number of ecological problems and strengthening sammakee, or communal harmony, principally by means of Buddhist institutions and principles. The empirical case-study fits very neatly with Curtis's theoretical eco-localism construct.

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“…Most literature connected to Thai nationalism focuses on analyzing the policies and practices of the socializing agents of Thai nationalism, rather than the experiences of the individuals subjected to the nationalizing regimen (for example, see the excellent work by Chachavalpongpun, , ; Kasetsiri, ; McCargo, , , , ; Strate, ; Sturm, ; Winichakul, ). This article uses instead rich ethnographically collected data focusing on the experiences and perspectives of individuals.…”

Section: Affective Self‐nationalizationmentioning

confidence: 99%

To Belong or Not to Belong. Affective Self‐Nationalization in Thailand

Gaber

2019

Political Psychology

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Through analyzing conflict narratives regarding Khao Phra Wihan, a territorial conflict important for nationalists in Thailand, this article aims to detangle how nationalization is experienced and performed on an individual level. In this article, the concept “affective self‐nationalization” is proposed to analyze the emotional and embodied practices through which individuals fashion themselves into nationalized subjects. In Thailand, self‐nationalization is instigated by the governing agency through repeated, regular, mandatory, public performances of loyalty through which individuals create the nation collectively. These performances create automatic feelings to the nation, establishes national others as fearsome, and rule through the basic human need of belonging. At the same time, individuals’ emotions shape the society through how they decide to perform nationalization. The concept of “affective self‐nationalization” captures the connections between the official nationalizing program of “outside” society in a form of nationalist emotional socialization with individual experience of nationalizing.

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Buddhism, democracy and identity in Thailand

Cited by 79 publications

References 1 publication

Decolonising Religious Studies in South Africa: Reflections on the field 26 years after democracy

Decolonising Religious Studies in South Africa: Reflections on the field 26 years after democracy

Eco‐localism and the shaping of sustainable social and natural environments in North‐East Thailand

To Belong or Not to Belong. Affective Self‐Nationalization in Thailand

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