Buddhist Economics In Thailand

[Xangsamhua]

The first of these articles in the Buddhist Journal of Ethics was written about 10 years ago after Juliana Essen had completed her ethnographic study of the Asoke community in Sisaket and contains a summary of her research into the practice of Buddhist economics and applied Buddhist ethics as a reform movement within the broader context of Thai Buddhism and the issues facing it in Thailand's modernizing, consumerist society focused on material development.

Santi Asoke Buddhist Reform Movement: Building Individuals, Community, and (Thai) Society

http://blogs.dickinson.edu/buddhistethics/files/2010/04/essen01.pdf

The second article was published last year. It compares the Royal Thai Sufficiency Economy Model with the Santi Asoke Buddhist Reform Movement Model. She notes the difference between the goal of the Royal Thai model - sustained material development and prosperity - a model that can sit with capitalist economies, and the Asoke model ("meritism"), which is oriented to spiritual development and the divesting of any surplus accumulation to the outside community with little or no profit.

Sufficiency Economy and Santi Asoke: Buddhist Economic Ethics for a Just and Sustainable World, JBE Vol 17, 2010

http://blogs.dickinson.edu/buddhistethics/files/2010/06/Essen.pdf

In her concluding comments to the second article (pages 94-95), Juliana says:

"There is much to celebrate in terms of Buddhist economic ethics that are more caring of the human-nature base. However, there is also cause for concern: the ability to empower all members of society to achieve well-being may be hampered by structural inequalities that are not addressed in the inherent hierarchy of the Asoke Model and the Sufficiency Model's philosophical underpinnings - Theravada Buddhism - and the context in which they are implemented. .... The good news is that Buddhist economics has the capacity to deal with this possible shortcoming through wisdom and integrity, the foundational conditions of the Sufficiency Model. .... The ultimate strength of the Sufficiency Model, the Asoke Model, and other Buddhist economic models ... is their emphasis on mental development."

She also emphasizes that:

" ... this essay does not suggest facilely replacing the dominant neoliberal economic model with a Buddhist one. Instead, economic pluralism is advocated ... because, quite simply, different problems require different solutions. .... In fact, Buddhist economics' core condition of mental development presupposes such an approach [economic pluralism]."

I have also earlier posted some notes on Juliana Essen's book: Right Development: The Santi Asoke Buddhist Reform Movement of Thailand on this forum at http://www.thaivisa....nd-santi-asoke/

Edited June 25, 2011 by Xangsamhua

[rockyysdt]

A brief reading of these documents brings two things to mind.

The Buddha said:

Do not believe in anything simply because you have heard it. Do not believe in anything simply because it is spoken and rumored by many. Do not believe in anything simply because it is found written in your religious books. Do not believe in anything merely on the authority of your teachers and elders. Do not believe in traditions because they have been handed down for many generations. But after observation and analysis, when you find that anything agrees with reason and is conducive to the good and benefit of one and all, then accept it and live up to it.

Kalama Sutta.

Until one might expect to experience the truth of the Buddhas teachings, it is possible to have journeyed to a place and time of no return.

The two areas which the models are light on are Education & Health.

The documents mention basic education & health.

Extremely light on detail and probably light on substance if you find yourself in need.

If you travel down such a path to discover it is not the way, you could find yourself illiterate with limited access to health options.

Very serious in terms of opportunity, understanding, and physical quality of life/longevity.

Of course this well depend on your history before taking such a path and/or how early you came on board.

[Xangsamhua]

The two areas which the models are light on are Education & Health.

The documents mention basic education & health.

Extremely light on detail and probably light on substance if you find yourself in need.

If you travel down such a path to discover it is not the way, you could find yourself illiterate with limited access to health options.

Very serious in terms of opportunity, understanding, and physical quality of life/longevity.

Of course this well depend on your history before taking such a path and/or how early you came on board.

Not sure where you're coming from here, Rocky. And can't say much myself, as I've no expertise in Buddhist Economics. I posted the articles in case anyone was interested in Juliana Essen's book on the Santi Asoke model of development for Thailand, but didn't want to pay $77+ postage for it.

A couple of things though. I don't think the Royal model talks much about health care, though the noticeable increase in Thai interest in herbal and ayuravedic health treatment over the past decade may have some connection. Certainly Santi Asoke (more correctly, the Asoke movement) takes a lot of interest in natural therapy, sells these products and encourages its school graduates to train in this field. Asoke's general philosophy is very "green".

Likewise, the Royal Sufficiency model's approach to education would not differ greatly from national education goals. In fact the 1999 Education Act includes some sufficiency approaches, especially with reference to the incorporation of local wisdom into school curriculum and organization in regional areas (I suspect this is honoured in the breach though).

Juliana Essen doesn't talk a lot about Asoke schools in her book or articles. However, in her book I think she indicates some skepticism about their goals. In preparing students for life beyond school (and they are subject to the same curriculum and evaluation requirements as other Thai schools), Asoke envisages them continuing the ascetic and puritanical life style of Asoke communities, but clearly the students (probably most) want to spread their wings a bit and enter the mainstream of Thai university and post-school youth culture.

While the Asoke movement, worthy as it is in terms of self-sufficiency, green lifestyle and engaged Buddhism, is on the periphery of Thai life, one wonders how realistic their school education goals are. Some young people do go to university, start using make-up and doing the things young people do, but then put these aside and return to the Asoke fold (and these are held up as exemplars on the Asoke channel FMTV). I suspect some are a bit fearful of university and mainstream life and others adapt to it and loosen their connection with Asoke, but maintain their support (which is OK). If my impressions are correct, then I think the uncertainty with which Asoke school-leavers approach the world beyond their community may be typical of any student who graduates from a highly disciplined school run by a religious minority and approaches the mainstream anywhere.

[rockyysdt]

Not sure where you're coming from here, Rocky. And can't say much myself, as I've no expertise in Buddhist Economics. I posted the articles in case anyone was interested in Juliana Essen's book on the Santi Asoke model of development for Thailand, but didn't want to pay $77+ postage for it.

A couple of things though. I don't think the Royal model talks much about health care, though the noticeable increase in Thai interest in herbal and ayuravedic health treatment over the past decade may have some connection. Certainly Santi Asoke (more correctly, the Asoke movement) takes a lot of interest in natural therapy, sells these products and encourages its school graduates to train in this field. Asoke's general philosophy is very "green".

Likewise, the Royal Sufficiency model's approach to education would not differ greatly from national education goals. In fact the 1999 Education Act includes some sufficiency approaches, especially with reference to the incorporation of local wisdom into school curriculum and organization in regional areas (I suspect this is honoured in the breach though).

Juliana Essen doesn't talk a lot about Asoke schools in her book or articles. However, in her book I think she indicates some skepticism about their goals. In preparing students for life beyond school (and they are subject to the same curriculum and evaluation requirements as other Thai schools), Asoke envisages them continuing the ascetic and puritanical life style of Asoke communities, but clearly the students (probably most) want to spread their wings a bit and enter the mainstream of Thai university and post-school youth culture.

While the Asoke movement, worthy as it is in terms of self-sufficiency, green lifestyle and engaged Buddhism, is on the periphery of Thai life, one wonders how realistic their school education goals are. Some young people do go to university, start using make-up and doing the things young people do, but then put these aside and return to the Asoke fold (and these are held up as exemplars on the Asoke channel FMTV). I suspect some are a bit fearful of university and mainstream life and others adapt to it and loosen their connection with Asoke, but maintain their support (which is OK). If my impressions are correct, then I think the uncertainty with which Asoke school-leavers approach the world beyond their community may be typical of any student who graduates from a highly disciplined school run by a religious minority and approaches the mainstream anywhere.

I can't be sure where I'm coming from either X.

l was concerned about how these models impact on ones education, health and opportunities in society.

Such concerns would also include source and level of funding for such things.

Is access and level of education and health determined by ones personal financial status, or is it provided for?

If provided for, to what level will it take you?

Will the Ajahn receive the very best of care, whilst the uneducated helper be prescribed paracetamol for his cancer?

Edited June 26, 2011 by rockyysdt

[Xangsamhua]

Not sure where you're coming from here, Rocky. And can't say much myself, as I've no expertise in Buddhist Economics. I posted the articles in case anyone was interested in Juliana Essen's book on the Santi Asoke model of development for Thailand, but didn't want to pay $77+ postage for it.

A couple of things though. I don't think the Royal model talks much about health care, though the noticeable increase in Thai interest in herbal and ayuravedic health treatment over the past decade may have some connection. Certainly Santi Asoke (more correctly, the Asoke movement) takes a lot of interest in natural therapy, sells these products and encourages its school graduates to train in this field. Asoke's general philosophy is very "green".

Likewise, the Royal Sufficiency model's approach to education would not differ greatly from national education goals. In fact the 1999 Education Act includes some sufficiency approaches, especially with reference to the incorporation of local wisdom into school curriculum and organization in regional areas (I suspect this is honoured in the breach though).

Juliana Essen doesn't talk a lot about Asoke schools in her book or articles. However, in her book I think she indicates some skepticism about their goals. In preparing students for life beyond school (and they are subject to the same curriculum and evaluation requirements as other Thai schools), Asoke envisages them continuing the ascetic and puritanical life style of Asoke communities, but clearly the students (probably most) want to spread their wings a bit and enter the mainstream of Thai university and post-school youth culture.

While the Asoke movement, worthy as it is in terms of self-sufficiency, green lifestyle and engaged Buddhism, is on the periphery of Thai life, one wonders how realistic their school education goals are. Some young people do go to university, start using make-up and doing the things young people do, but then put these aside and return to the Asoke fold (and these are held up as exemplars on the Asoke channel FMTV). I suspect some are a bit fearful of university and mainstream life and others adapt to it and loosen their connection with Asoke, but maintain their support (which is OK). If my impressions are correct, then I think the uncertainty with which Asoke school-leavers approach the world beyond their community may be typical of any student who graduates from a highly disciplined school run by a religious minority and approaches the mainstream anywhere.

I can't be sure where I'm coming from either X.

l was concerned about how these models impact on ones education, health and opportunities in society.

Such concerns would also include source and level of funding for such things.

Is access and level of education and health determined by ones personal financial status, or is it provided for?

If provided for, to what level will it take you?

Will the Ajahn receive the very best of care, whilst the uneducated helper be prescribed paracetamol for his cancer?

If the Royal model is meant to co-exist with other models, e.g. neo-liberalism, then I expect the usual inequities that occur in society, and perhaps especially in Thai society, would remain.

The Asoke model is more radical - a form of Dhammic Socialism, following Phra Buddhadasa's views - and anti-capitalist. However, I'm sure Phra Photirak, Khun Sulak Sivarak and other Buddhist reformers do not expect this model to become mainstream.

I could only see these models becoming mainstream in the event of a major catastrophe, resulting in widespread and extensive economic collapse. Then the Asoke self-subsistence model would come into its own, but under those circumstances education and health would only be provided for at the local level, and they would be rudimentary.

Buddhism as a philosophical model seems to appeal most to people who are disillusioned, distressed, or contemplative - or any combination of these. Maybe if all is in disarray around them, Thai people might look to Buddhist self-sufficiency communities for refuge. Certainly these communities have been largely unaffected by big things like the 1997 economic crisis, or more regular occurrences like flooding and drought, so the model has that kind of merit. However, most Thai people seem to think they can still improve their prospects under a consumerist regime. A new motorbike is more appealing than a community compost processor.