Convenor
Wutthipol Wutthiworapong
Assumption University
Abstract
Trans-Atlantic experiences on religions and religiosity have long been focused for more than century. Over the last half of century, major debates contributed to social science include two social paradigms; Secularism, and Post-Secularism. The panel aims at the later, to verify their validity and applicability of the claims, in the context of “contemporary life,” which could allow participants to share their perspectives. With the manifestations of religiosity, religious fundamentalist movements, moral panic and calls for moral institution in contemporary societies around the world; religions and belief systems are still influential for ultimate realities among many faithful communities and individuals. Moreover, globalization and modern society have intensified competition and alienated people deep down to their daily lives. Diverse experiences seen in pluralistic world from the panel will help examining the collage of belief systems, movements and people trying to cope with the changing contour of daily life, while living towards their ultimate ends.
The discussion will start from defining secularism and post-secularism, in order to lay essential framework. A presentation on the case of Thai urban religious pluralism will subsequently exemplify a local experience, and open up questions for further discussion on 1) Secularization experience, 2) Calls for morality and the return of organized religion, 3) New Religious Movements (NRMs), 4) Secular religions (e.g. Communism, New Age movements, Network Marketing schemes). The diverse fieldwork experiences and theoretical grounds are expected to sharpen our understanding of the Post-Secular World, and dynamic of belief market behind the umbrellas of world religion.
Throughout history of Siam and Thailand, official system of belief has proved to be crucial since the unification of Siam to Thailand. 1960s, the decade of modernization in Thailand had seen fundamental change in values system with the assistance of monastery. In contemporary Thailand, Dhammakaya Movement is glorifying nirvana for sale, opposing to the austere Santi-Asoke Movement, while majority are relying on eclectic practices offering from temples, church, to 7-11 (i.e. donation and buying amulets). Softer voices in the background can see Evangelical Christians, Charismatic Movement with Theology of Prosperity, competing to capture new generations, with the active Jehowah’s Witness, Church of Jesus Christ of the Latter-Day Saints (LDS, Mormonism), Unification Church (Moonism), together with Hare Krishna (International Society for Krishna Consciousness, ISKCON), and occasional meetings of Falun Gong. Many more empirical evidences and criticism of from the framework to field techniques can be fruitful, especially with contribution from Latin America and Asia.