This innovative collaborative work—the first to focus on Buddhist tourism—explores how Buddhists, government organizations, business corporations, and individuals in Asia participate in re-imaginings of Buddhism through tourism. Contributors from religious studies, anthropology, and art history examine sacred places and religious monuments as they have been shaped and reshaped by socioeconomic and cultural trends in the region. Following an introduction that offers the first theoretical understanding of tourism from a Buddhist studies’ perspective, early chapters discuss the ways Buddhists and non-Buddhists imagine concepts and places related to the religion. Case studies highlight Buddhist peace in India, Buddhist heavens and hells in Singapore, Thai temple space, and the future Buddha Maitreya in China. Buddhist tourism’s connections to the state, market, and new technologies are explored in chapters on Indian package tours for pilgrims, thematic Buddhist tourism in Cambodia, the technological innovations of Buddhist temples in China, and the promotion of pilgrimage sites in Japan. Contributors then situate the financial concerns of Chinese temples, speed dating in temples in Japan, and the diffuse and pervasive nature of Buddhism for tourism promotion in Ladakh, India. How have tourist routes, groups, sites, and practices associated with Buddhism come to be possible and what are the effects? In what ways do travelers derive meaning from Buddhist places? How do Buddhist sites fortify national, cultural, or religious identities? The comparative research in South, Southeast, and East Asia presented here draws attention to the intertwining of the sacred and the financial and how local and national sites are situated within global networks. Together these findings generate a compelling comparative investigation of Buddhist spaces, identities, and practices.

This innovative collaborative work—the first to focus on Buddhist tourism—explores how Buddhists, government organizations, business corporations, and individuals in Asia participate in re-imaginings of Buddhism through tourism. Contributors from religious studies, anthropology, and art history examine sacred places and religious monuments as they have been shaped and reshaped by socioeconomic and cultural trends in the region. Following an introduction that offers the first theoretical understanding of tourism from a Buddhist studies’ perspective, early chapters discuss the ways Buddhists and non-Buddhists imagine concepts and places related to the religion. Case studies highlight Buddhist peace in India, Buddhist heavens and hells in Singapore, Thai temple space, and the future Buddha Maitreya in China. Buddhist tourism’s connections to the state, market, and new technologies are explored in chapters on Indian package tours for pilgrims, thematic Buddhist tourism in Cambodia, the technological innovations of Buddhist temples in China, and the promotion of pilgrimage sites in Japan. Contributors then situate the financial concerns of Chinese temples, speed dating in temples in Japan, and the diffuse and pervasive nature of Buddhism for tourism promotion in Ladakh, India. How have tourist routes, groups, sites, and practices associated with Buddhism come to be possible and what are the effects? In what ways do travelers derive meaning from Buddhist places? How do Buddhist sites fortify national, cultural, or religious identities? The comparative research in South, Southeast, and East Asia presented here draws attention to the intertwining of the sacred and the financial and how local and national sites are situated within global networks. Together these findings generate a compelling comparative investigation of Buddhist spaces, identities, and practices.

Temples are everywhere in Chiang Mai, filled with tourists as well as saffron-robed monks of all ages. The monks participate in daily urban life here as elsewhere in Thailand, where Buddhism is promoted, protected, and valued as a tourist attraction. Yet this mountain city offers more than a fleeting, commodified tourist experience, as the encounters between foreign visitors and Buddhist monks can have long-lasting effects on both parties. These religious contacts take place where economic motives, missionary zeal, and opportunities for cultural exchange coincide. Brooke Schedneck incorporates fieldwork and interviews with student monks and tourists to examine the innovative ways that Thai Buddhist temples offer foreign visitors spaces for religious instruction and popular in-person Monk Chat sessions in which tourists ask questions about Buddhism. Religious Tourism in Northern Thailand also considers how Thai monks perceive other religions and cultures and how they represent their own religion when interacting with tourists, resulting in a revealing study of how religious traditions adapt to an era of globalization.

This book explores contemporary practices within the new institution of international meditation centers in Thailand. It discusses the development of the lay vipassana meditation movement in Thailand and relates Thai Buddhism to contemporary processes of commodification and globalisation. Through an examination of how meditation centers are promoted internationally, the author considers how Thai Buddhism is translated for and embodied within international tourists who participate in meditation retreats in Thailand. Shedding new light on the decontextualization of religious practices, and raising new questions concerning tourism and religion, this book focuses on the nature of cultural exchange, spiritual tourism, and religious choice in modernity. With an aim of reframing questions of religious modernity, each chapter offers a new perspective on the phenomenon of spiritual seeking in Thailand. Offering an analysis of why meditation practices appeal to non-Buddhists, this book contends that religions do not travel as whole entities but instead that partial elements resonate with different cultures, and are appropriated over time.

Buddhism, often described as an austere religion that condemns desire, promotes denial, and idealizes the contemplative life, actually has a thriving leisure culture in Asia. Creative religious improvisations designed by Buddhists have been produced both within and outside of monasteries across the region—in Nepal, Japan, Korea, Macau, Hong Kong, Singapore, Laos, Thailand, and Vietnam. Justin McDaniel looks at the growth of Asia’s culture of Buddhist leisure—what he calls “socially disengaged Buddhism”—through a study of architects responsible for monuments, museums, amusement parks, and other sites. In conversation with noted theorists of material and visual culture and anthropologists of art, McDaniel argues that such sites highlight the importance of public, leisure, and spectacle culture from a Buddhist perspective and illustrate how “secular” and “religious,” “public” and “private,” are in many ways false binaries. Moreover, places like Lek Wiriyaphan’s Sanctuary of Truth in Thailand, Suối Tiên Amusement Park in Saigon, and Shi Fa Zhao’s multilevel museum/ritual space/tea house in Singapore reflect a growing Buddhist ecumenism built through repetitive affective encounters instead of didactic sermons and sectarian developments. They present different Buddhist traditions, images, and aesthetic expressions as united but not uniform, collected but not concise: Together they form a gathering, not a movement. Despite the ingenuity of lay and ordained visionaries like Wiriyaphan and Zhao and their colleagues Kenzo Tange, Chan-soo Park, Tadao Ando, and others discussed in this book, creators of Buddhist leisure sites often face problems along the way. Parks and museums are complex adaptive systems that are changed and influenced by budgets, available materials, local and global economic conditions, and visitors. Architects must often compromise and settle at local optima, and no matter what they intend, their buildings will develop lives of their own. Provocative and theoretically innovative, Architects of Buddhist Leisure asks readers to question the very category of “religious” architecture. It challenges current methodological approaches in religious studies and speaks to a broad audience interested in modern art, architecture, religion, anthropology, and material culture. An electronic version of this book is freely available thanks to the support of libraries working with Knowledge Unlatched, a collaborative initiative designed to make high-quality books open access for the public good. The open-access version of this book is licensed under Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International (CC BY-NC-ND 4.0), which means that the work may be freely downloaded and shared for non-commercial purposes, provided credit is given to the author. Derivative works and commercial uses require permission from the publisher.

Buddhist temples in Southeast Asia are centers for the preservation of local artistic traditions. Chief among these are manuscripts, a vital source for our understanding of Buddhist ideas and practices in the region. They are also a beautiful art form, too little understood in the West. The British Library has one of the richest collections of Southeast Asian manuscripts, principally from Thailand and Burma, anywhere in the world. It includes finely painted copies of Buddhist scriptures, literary works, historical narratives, and works on traditional medicine, law, cosmology, and fortune-telling. Buddhism Illuminated includes over one hundred examples of Buddhist art from the Library’s collection, relating each manuscript to Theravada tradition and beliefs, and introducing the historical, artistic, and religious contexts of their production. It is the first book in English to showcase the beauty and variety of Buddhist manuscript art and reproduces many works that have never before been photographed.

At forty-five, successful businessman Peter Robinson gave up his comfortable life in London to ordain as a Buddhist monk in Bangkok. But the new path he had chosen was not always as easy or as straightforward as he hoped it would be. In this truly extraordinary memoir, Phra Peter Pannapadipo describes his ten-year metamorphosis into a practicing Buddhist monk, while being initiated into the intricacies of an unfamiliar Southeast Asian culture. Phra Peter tells his story with compassion, humour and unflinching honesty. It's the story of a 'Phra Farang' - a foreign monk - living and practicing his faith in an exotic and intriguing land.

Developing a framework to study "what makes a region," Amitav Acharya investigates the origins and evolution of Southeast Asian regionalism and international relations. He views the Association of Southeast Asian Nations (ASEAN) "from the bottom up" as not only a U.S.-inspired ally in the Cold War struggle against communism but also an organization that reflects indigenous traditions. Although Acharya deploys the notion of "imagined community" to examine the changes, especially since the Cold War, in the significance of ASEAN dealings for a regional identity, he insists that "imagination" is itself not a neutral but rather a culturally variable concept. The regional imagination in Southeast Asia imagines a community of nations different from NAFTA or NATO, the OAU, or the European Union. In this new edition of a book first published as The Quest for Identity in 2000, Acharya updates developments in the region through the first decade of the new century: the aftermath of the financial crisis of 1997, security affairs after September 2001, the long-term impact of the 2004 tsunami, and the substantial changes wrought by the rise of China as a regional and global actor. Acharya argues in this important book for the crucial importance of regionalism in a different part of the world.

This book brings together a range of case studies in the areas of religion, religious tourism and pilgrimage in Asia. It assesses the increasing linkages and interconnections between religious tourism and secular spaces on a global stage, and explores key learning points from a range of contemporary case studies of religious and pilgrimage activity related to ancient, sacred and emerging tourist destinations, new forms of pilgrimage, faith systems and quasi-religious activities. The development and marketing of religious tourism are also addressed in a few chapters. The book has 17 chapters, a list of discussion questions, and a subject index.