iieiiei1eWrkers - Leicester Research Archive - University of Leicester

with monks from other factions of the Sangha on a Radio Thailand's live
broadcast.
In the process of religious revitalisation the Sangha has produced a variety of
images that have transformed the conventional power and aura of spiritual
leader. The official position is exemplified by the Supreme Patriarch, the
symbol of Buddhism, and by Buddhadasa Bhikkhu's modern utopia of 'Dhan,mic
Socialism'. However, in their condemnation of the present social degeneration
and political corruption they have paradoxically moved closer to the state and to
the political system. In response, the counter-arguments mounted by the
populists have opened a space for debate and for the creation of new religious
images. Jamlong Srimuang for example, has successfully proposed religious
politicians as a solution, and by means of Phra Phayom's innovative style of
chat sermon the Sangha is becoming more secularised. On the other hand,
their approach to linking salvation with material well-being by appealing to
different classes of believers rather than to the generic 'Buddhist' category has
also challenge the traditional assumption that worldly happiness is equally
plausible for every Buddhist.
7.2 Military Commentary Programmes and Political Legitimation
The main distinction between the two military commentary programmes, Pun
Pandin Thai and Siam Manusati, is in the institutional identification. Launched
after the 1976 student massacre the allegiance of the former lies with the
symbolic triumvirate of nation-religion-king. Vihreras Siam Manusati' s title,
borrowed from Vajiravudh's well-known nationalist poem, projects a patriotic
continuation with traditional institutions. The programme began in 1981 soon
after the Young Turk coup was crushed. Its underlying theme of 'kuam samaki'
(unity) is an attempt to patch up the broken political consensus that the military
had pledged to uphold.
The signification of the 'nation ' is established in both form and content. Both
programmes begin with the patriotic tunes Pua Pandin Thai and Siam Manusati
which call for the defence of the last homeland of the Thais. In terms of
form the authoritative style of narrative is prevalent. Though Siam Manusati is
the more hard-hitting and aggressive, both reproduce the mode of militaristic
communication between superior and inferior in their terse and stern
presentation. Items on national security, political events or other topical social
issues are consequently interpreted within this tightly confined space.3
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