Introduction

In a previous study (Political Buddhism in Southeast Asia: The Role of the Sangha in the Modernization of Thailand [London: C. Hurst and Co. 1977]), I contended that government manipulation of the Sangha (brotherhood of monks and novices) for political ends and their involvement in the government's programmes were likely to create a dilemma for the Sangha and be detrimental to its stability. I disagreed strongly with participation by the monks in rural development programmes directed by the government, as they placed their prestige and position in grave jeopardy by associating themselves with policies which in fact perpetuated underdevelopment. Some indigenous critics pointed out that my conclusions may have been premature. More recent intensive field-work has illuminated new dimensions of the Sangha's involvement in development programmes and has required me to revise my previous conclusions.

One of the most innovative movements in the last few years has involved monks who voluntarily organized themselves for development tasks in villages throughout the country. Their commitment to development is a commitment to liberate the rural population from oppression, exploitation, poverty and ignorance. These active monks, who represent a vital, though relatively small segment of the entire Sangha, are commonly referred to as Phra Nak patthana or “development monks”.

The “development monks”, the focus of this study, are extraordinary in that their involvement is independent of the control and directives of the government and the Sangha authorities. It is a response to the rapid socio political changes of the 1970s. Their concepts, strategies and approaches to development take into account the importance of improving the quality of life, strengthening self-reliance and self-respect, and preserving the individual community's culture. They also seek to assure the survival of the Sangha as a whole.

The “development monks” are not only responding to the development needs of villages not yet reached by the government's efforts but are also initiating an alternative mode of development. The monks themselves are important agents of change.