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324 tration of monks and educational institutions than any other place in Thailand, yet secularization rather than tradition, consumer satisfaction rather than merit making, and decline in monastic support by community groups seems to prevail. The role of traditional religious institutions in an urban, impersonal and technological society of course is not only a Thai or Asian problem. The Theravada Wat functions well in a more passive role in stable rural society, but whether that model can survive in the cities will be interesting to discern. The chapters on "The Wat and Its Social Matrix" and "The Role of the Buddhist Layman" are valuable descriptions of the patterns of groups and their contribution to and participation in the ongoing functioning of the monasteries. Bunnag provides detail accounting of formal and informal groupings that relate to the rituals, financial support, governance, and community role of the Wats. The reader cannot but be im- pressed with the interdependent reciprocity that seems to exist between lay and monk roles. The laymen on a Wat committee come from those who have been former monks and have considerable Buddhist interest as well as those who might be expected to add prestige because of
Journal of Asian and African Studies (in 2002 continued as African and Asian Studies) – Brill
Published: Jan 1, 1980
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