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The Journal of the Siam Society Vol. LXIV, Part 1-2, 1976 - Khamkoo

The Journal of the Siam Society Vol. LXIV, Part 1-2, 1976 - Khamkoo

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A NOTE ON RELATIONSHIPS BETWEEN BUDDHIST<br />

TEMPLES IN THAILAND*<br />

by<br />

Jack Bilmes<br />

Invitations<br />

Much has been written about Thai Buddhist beliefs and practices.<br />

This is one <strong>of</strong> <strong>the</strong> most intensively studied areas <strong>of</strong> Thai life. <strong>The</strong><br />

organization <strong>of</strong> <strong>the</strong> Sangha (<strong>the</strong> Buddhist Order), <strong>the</strong> role <strong>of</strong> <strong>the</strong> monk;<br />

<strong>the</strong> place <strong>of</strong> <strong>the</strong> wat (<strong>the</strong> temple complex) in village life, <strong>the</strong> ceremonial<br />

cycle, and <strong>the</strong> understandings and objectives <strong>of</strong> <strong>the</strong> Thai Buddhist layman<br />

have all been well described. But <strong>the</strong>re is an important aspect <strong>of</strong><br />

religious life which has received scant attention-between-wat relationships.<br />

This omission is surprising, since <strong>the</strong>se relations are <strong>of</strong> considerable<br />

importance in <strong>the</strong> religious life <strong>of</strong> <strong>the</strong> village and may be <strong>of</strong> some<br />

significance in <strong>the</strong> study <strong>of</strong> Thai political and social integration.<br />

I will base my discussion on data collected in <strong>the</strong> Nor<strong>the</strong>rn Thai<br />

village <strong>of</strong> Sang Ton. I have reason to believe that <strong>the</strong>se data are fairly<br />

typical for rural Nor<strong>the</strong>rn Thailand and perhaps, with some modifications,<br />

for <strong>the</strong> rest <strong>of</strong> Buddhist Thailand as welL Between-wat relationships are<br />

manifested in joint participation in certain ceremonies which take place<br />

at <strong>the</strong> wat. When <strong>the</strong> village <strong>of</strong> Sang Ton (whose inhabitants are all<br />

members, and <strong>the</strong> only members, <strong>of</strong> <strong>the</strong> Sang Ton Wat congregation)<br />

has one <strong>of</strong> <strong>the</strong>se ceremonies, it invites, in <strong>the</strong> name <strong>of</strong> <strong>the</strong> Sang Ton Wat,<br />

certain o<strong>the</strong>r wats to participate. <strong>The</strong> invitation may be to one monk<br />

or to some or all <strong>the</strong> monks and novices <strong>of</strong> <strong>the</strong> wat, or to <strong>the</strong> monks,<br />

novices, and congregation, depending on <strong>the</strong> occasion and <strong>the</strong> closeness<br />

<strong>of</strong> <strong>the</strong> relationship between <strong>the</strong> two wats. <strong>The</strong> relationship is reciprocal,<br />

so when <strong>the</strong> o<strong>the</strong>r wat has that ceremony, it will invite participation<br />

from <strong>the</strong> Sang Ton Wat. (Each year an assessment is made against<br />

every household in Sang Ton to finance village participation in <strong>the</strong><br />

*<strong>The</strong> research on which this paper was based was carried out in Nor<strong>the</strong>rn Thailand<br />

from February 1971 to March 1972, under a grant from <strong>the</strong> National Institute <strong>of</strong><br />

General Medical Sciences. I would like to thank Alice Dewey, Alan Howard, and<br />

Takie Lebra for <strong>the</strong>ir comments on an earlier version <strong>of</strong> this paper.

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