Monks and Magic: Revisiting a Classic Study of Religious Ceremonies in Thailand (NIAS Classics series, no. 2).

Abstract

Monks and Magic, first published in 1975 and now released in its fourth revised edition, has justifiably proved to be a book of enduring interest for the study of religion in Thailand. Although primarily based on research conducted nearly a half century ago, Terwiel's ethnographic study of religious ceremonies in the central Thai village of Wat Sanchao retains much of relevance for understanding contemporary religious practices. Perhaps the main reason for this is that the central question the book addresses-the nature of the relationship between Buddhism and magic-is as pertinent today as it was when Monks and Magic was first published. As numerous scholars have noted in recent years, far from fading away under the forces of modernity as most twentieth century theories of religion predicted, magical practices (leaving aside difficulties in defining precisely what this means) are thriving in contemporary Thailand. Moreover, not only has interest in spirit mediumship, horoscopes, and other "non-Buddhist" religious forms remained as strong as ever, what might be called Buddhist magic continues to be widespread. The Thai religious scene is replete with numerous "magic monks" (keji ajan) with reputations for everything from healing to providing winning lottery numbers. The trade in amulets and other sacred objects made by, or in the image of, famous monks is booming. Interest in protective tattoos, often administered by monks, is high. Clearly many Thai Buddhists continue to see the Buddhist sangha more as a source of sacred power than the source of ethical teachings and moral guidance. Thus for these reasons, the question of how to understand the interface between institutional Buddhism and the range of "magical" beliefs and practices remains an important question for scholars of religion in Thailand (e.g. Jackson 1999; Kitiarsa 2005; McDaniel 2011). In the context of this ongoing interest, it is therefore timely that Monks and Magic has been republished. The subtitle of this edition promises to "revisit" the classic study, so it is worth asking what is new in the book. For the most part the changes from previous editions are minor. Terwiel has revised the language, added

Social, Religious, and ‘Spirit-based’ Capital within Cambodian and Lao Buddhist Communities in Ontario

“…the human and spirit realms. This reliance on monastic mediation capacities is an inherent part of Theravada Buddhism, and the monastic-based mastery of both doctrine and ritual not only provides the most effective connections or interventions between people and the spirit realms but enhances the value of monastics as ''fields of merit'' (see Harris, 2005;Holt, 2009;McDaniel, 2011;McLellan, 2009;Terwiel, 2012;White, 2012). Monastic mastery offers a unique form of religious capital that facilitates access to specific types of spiritual capital.…”

“…Spirit-based capital is a valued commodity and a predominant part of the traditional Cambodian and Lao Mahanikay Buddhism, even though it is often regarded as distinct from the broader moral teachings and religious experiences of scholarly Buddhism, particularly within the more modernist perspectives of the Dhammayut/Thammayut lineages. Scholarly Buddhism is based on a return to the ''purity'' of Buddhist philosophy and a rationality that dismisses much of the spirit realm (Harris, 2005;McLellan, 2009: 113;Terwiel, 2012). It provides an intense focus on ethical development and religious resources (in a variety of monastic/lay inter-dependencies), as well as a ''mastery'' of scriptural knowledge that resonates with Finke's (2003: 3) notion of religious capital.…”