By Hiroko Kawanami
In its interpretation of Buddhism either as a cultural historical past and social ideology, this edited quantity seeks to appreciate how Buddhist values and global perspectives have impacted at the political means of many nations in Asia. of their respective paintings in Myanmar, Thailand, Sri Lanka, China, Japan and Tibet, the participants interact with an interactive typology initially proposed by way of the overdue Ian Harris, to whom the e-book is devoted. Adopting an interdisciplinary process, they discover the interplay among Buddhism and politics, non secular authority and political strength, contemplating matters that trouble the politicization of clergymen, proliferation of violence, management, citizenship, democracy and communalism with a view to extra comprehend the interface among Buddhism and politics in glossy and modern times.
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The logic goes as follows: if they were real monks, they would not be engaged in these political activities at all. The cases of the ‘fake monks’ in Hong Kong and Sipsongpann¯a are different: they entail a problem with forms of identiﬁcation provided or authenticated by the government. In other words, the legitimacy of monks is determined on the one hand by their actions and how these are interpreted by lay Buddhists and on the other hand by the recognition of government institutions. This observation reminds us of the usually overlooked point that monks and nuns7 are citizens of speciﬁc nation-states.
Their only recourse was to appeal to the local government, which generally did not care about resolving the issue. A similar problem happened several years later when a Han Chinese development company was managing the tourist trafﬁc in a signiﬁcant temple built in 2007. The management company felt that the local monks were not providing tourists with a sufﬁciently authentic experience of Buddhism, and so they dressed a few of their workers up as monks to ‘bless’ the tourists. Again, the local monks appealed to the local government to stop this practice.
The management company felt that the local monks were not providing tourists with a sufﬁciently authentic experience of Buddhism, and so they dressed a few of their workers up as monks to ‘bless’ the tourists. Again, the local monks appealed to the local government to stop this practice. This time they did, largely because the management of the temple was part of the local government’s overall development plan. 3 There is a slightly different discussion of the legitimacy of Buddhist monks who might be involved in politics in some way.
Buddhism and the Political Process by Hiroko Kawanami