By Jane Bunnag
So much anthropological and sociological reports of Buddhism have targeting village and rural Buddhism. it is a systematic anthropological learn of monastic association and monk-layman interplay in a in basic terms city context within the international locations the place Theravada Buddhism is practised, particularly, Burma, Cambodia, Ceylon, Laos and Thailand. the fabric awarded relies on fieldwork performed in Ayutthaya, important Thailand. Dr Bunnag describes and analyses the socio-economic and formality kinfolk latest among the monk and the lay group, and she or he demonstrates the way the function of the monk is utilized by a few males, wittingly or in a different way, as a social stepping-stone, in that for the son of a farmer a interval within the monkhood offers the schooling and contacts essential to facilitate his assimilation into the city lay neighborhood at a social and monetary point which might in a different way were very unlikely. ultimately, Dr Bunnag locations the fabric offered in a broader theoretical context by means of reviewing it relating to anthropological discussions in regards to the nature of Thai society as a complete.
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Additional resources for Buddhist Monk, Buddhist Layman: A Study of Urban Monastic Organization in Central Thailand
4, August 1966 (Social Sciences Press, Bangkok), p. 89). 27 Buddhist mon\^ Buddhist layman Monks of the two sects cannot perform rituals pertaining to disciplinary affairs together because of the stricter interpretation of the Word of the Buddha which is followed by the Thammayuti\a sect. Nevertheless, Mahani\ai and Thammayuti\a monks can jointly officiate at merit-making rituals performed at some layman's invitation. Where both sects are represented on such occasions the chants are recited in the Sanyoga mode following Mahani\ai practice, although for ceremonies performed exclusively by Thammayuti\a monks a recitative form (Magadha or Mogodh) assumed to be closer to the original Pali intonation is often adopted (Wells i960, p.
Unlike the father-son relationship in which there is the element of replacement along the age axis or the element of separation when the young man comes into full maturity, and the older man passes out of the control and command phase of his life, the mother-daughter role is without the threat of replacement or separation' (Nash 1965, pp. 51-2). This explanation may well hold good for Thai society, although there are other factors to be taken into consideration. It seems from the material available that it is unusual for two or more married siblings to remain in the parental home (Caldwell 1967, p.
20 In theory the upacha should attempt to ascertain the suitability of the candidate prior to the actual ceremony, by making sure that he is able to read and write, so that he can pursue the ecclesiastical study courses available. The seriousness of the ordinand's intentions is generally measured by his ability to memorize the Pali responses which he must make during the ceremony. 21 Certainly, several of my older informants seemed scarcely to be able to write, though they were at pains to disguise this disability.