Monastic Economic Reform at Rong-bo Monastery: Towards an Understanding of Contemporary Tibetan Monastic Revival and development in A-mdo

Abstract

Scholarly focus on the political relationship between monasteries and the state has obscured other dynamics in the post-Mao revival and development of dGe-lugs-pa monasticism in China and led to its marginalization in wider discussions about Buddhism in the contemporary world. The present article seeks to broaden our understanding by examining economic reforms at a monastery in A-mdo. Based on fieldwork conducted 2008-2009, it argues that while recent monastic economic developments converge with state policies, monks’ narratives place agency for reforms within the monastic community and present impetus for reform as a moral issue. Consideration of the moral dimension of reforms, drawing on Sayer’s conception of moral economy, allows for a thicker understanding of contemporary monastic development which takes into account dynamics that extend beyond monastic interactions with the political and hegemonic power of the Chinese state.

Paying for prayers: perspectives on giving in postsocialist Ulaanbaatar

“…In part as a result of socialist perceptions of 'lazy' monastics and in part as a result of internal reforms within the Tibetan Buddhist diaspora, monastics concerned about being a 'burden' on the lay population try to sever some of their financial dependencies on the broader population. In doing so they make capital investments and give out loans, radically altering the dynamics of their relationships with people outside the monasteries (Caple 2010). Given the changing economic dynamics, with money being mobilised through tourism, new economies of global Buddhism (including the growing importance of charity) and increasing secularisation, ideas of donations and merit-making in Vajrayana Buddhism are being contested.…”

Faith, Generosity, Knowledge and the Buddhist Gift: Moral Discourses on Chinese Patronage of Tibetan Buddhist Monasteries

“…Secondly, monastic officials may actively collect contributions from patron communities. However, this is considered ethically problematic and has become less common, in particular over the past 15 years (see Caple , ). Instead, monasteries have collected donations for capital funds which are invested in businesses such as monastery shops and money‐lending.…”

“…What is important is that the act of giving ideally arises from the mind ( sems ) of the donor. It should be noted that the ethical implications (for both lay givers and monastic recipients) of active collection and solicitation of donations have also been an important element in local moral discourse on intra‐Tibetan giving, and a factor in monastic economic reforms (Caple , ).…”

“…The troubling questions about monastic virtue that emerged in relation to Chinese sponsorship also surfaced in narratives on the development of monastic economies, in particular monastic businesses and tourism. As I explore in more detail elsewhere (see Caple , ), monasteries' development of self‐supporting business activities was in part driven by a moral imperative to distance themselves and their institutions from the practice of active alms collection within their local communities, as well as in inner China. One reason was the perceived prevalence of fake and dishonest monks who collected donations under false pretences and the dubious quality of some contemporary reincarnate lamas, more concerned with accruing personal wealth and status than supporting their monasteries.…”

Setting an Agenda for the Socio-Legal Study of Contemporary Buddhism

“…8.E.g. Arai (1999); Buswell (1992); Caple (2011); Engel & Engel (2010); Ishii (1986); French (1995); Gutschow (2004); Harris (2013); Holt (2009); Jaffe (2001); Jansen (2014); Kawanami (2013); McDaniel (2012); Pirie (2007); Schonthal (2016b); Seeger (2008); Tin (1993); Whitecross (2013). …”