道德與秩序：當代泰國一貫道教團發展的教外張力與教內分歧

Morality and Order: The External Tension and Inner Discrepancy of Yiguan Dao's Development in Contemporary Thailand

林育生(Lin Yu-sheng)

一貫道 ； 泰國 ； 道德與秩序 ； 張力 ； 宗教團體 ； Yiguan Dao ； Thailand ； morality and order ； tension ； religious organization

民俗曲藝

213期（2021 / 09 / 01）

97 - 144

繁體中文

一貫道近年從臺灣傳播至世界各地，帶入臺灣發展的教團經營方式，但同時也需面對各地相異政治社會文化脈絡，以及教團在當地發展的不同階段。本文旨在討論，一貫道在泰國穩定發展後，近來如何在前述全球模式挪用與在地脈絡調適妥協中，面對教團外泰國社會及教團內一貫道信者間的平衡關係。本文借宗教社會學中宗教團體發展與社會間張力關係的概念，來討論泰國一貫道的此一發展，一方面指出泰國一貫道挪用臺灣等地的發展模式，以「道德」教育來緩解與泰國社會佛教徒間的緊張關係；但另一方面，對於基礎多為新興中產階級的泰國一貫道信徒來說，象徵性的「秩序」感連結反而更加重要；「道德」與「秩序」間的差異，突顯了泰國一貫道在向泰國社會緩和關係過程中，逐漸形成的教內分歧與衝突。透過此一分析，本研究指出宗教類型發展與張力模式，需更關注全球化影響及各別地區的特殊社會文化脈絡。雖相異於臺灣、中國及新加坡的國家規制，泰國一貫道藉由跨國影響與國家妥協的模式，化解與社會間的衝突。另一方面，在與社會緩解過程中出現的教團內分歧，亦需要透過文化象徵層面來理解，方能區辨出此一差異。

When Yiguan Dao spreads to other countries, it also brings along its management mechanism developed in Taiwan. Meanwhile, it has to face different political-social-cultural contexts and various development stages of religious organizations. The purpose of this study is to discuss how Yiguan Dao coordinates global appropriation and local adaption to maintain a balance between the external social circumstances and its inner Yiguan Dao members in Thailand. I tackle the issue from the sociological perspective of religion to examine the tension and development of religious organizations. On the one hand, Yiguan Dao uses a state-promoted education of ＂morality＂ to reduce its conflicts with the Buddhists in Thai society-a pattern evolved from its experiences in Taiwan, China and Singapore. On the other hand, as it alleviates its tensions with Thai society, Yiguan Dao also incurs discrepancies among its members. The emergent new middle class constitutes the foundation of Yiguan Dao members in Thailand. As opposed to ＂morality＂ they place more importance on the value of symbolic ＂order.＂ With this analysis, I argue that to study the pattern of religious development and tension, one must pay close attention to global influences and individual socio-cultural contexts. Though the state mechanism of Thailand is different from that of Taiwan, China, or Singapore, the Yiguan Dao in Thailand applies a global pattern to accommodate with the Thai state, and uses it to resolve its conflicts with Thai society. In addition, the discrepancies within religious organizations that grow out of this social tension-easing process must also be identified through the cultural symbolic aspect.

1. 王見川,康豹,宗樹人(2011)。導言：關於「救世團體」：「鄉村宗教」或「邪教」？。民俗曲藝，173，13-21。
   連結：
2. 吳明燁,周玉慧(2009)。台灣青少年的道德信念：社會依附的影響。台灣社會學，17，61-100。
   連結：
3. 李京源(2014)。韓國一貫道發展概述。華人宗教研究，4，147-166。
   連結：
4. 沈曄瀅(2015)。印尼後新秩序時代之華人宗教復興：以一貫道之發展為例。台灣東南亞學刊，10(2)，105-128。
   連結：
5. 許理清,林美容(2010)。一貫道的傳播模式與分裂初探—兼論興毅組及其基興單位的發展與分裂。成大歷史學報，39，149-176。
   連結：
6. Becker, Howard. 1940. “Constructive Typolog y in the Social Sciences.” American Sociological Review 5: 40–55.
7. Bellah, Robert N.(1967).Civil Religion in America.Daedalus,96(1),1-21.
8. Billioud, Sébastien(2020).Reclaiming the Wilderness: Contemporary Dynamics of the Yiguandao.London:Oxford University Press.
9. Bromley, David G.(2016).Categorizing Religious Organizations: In Search of a Theoretically Meaningful Strategy.The Oxford Handbook of New Religious Movements,New York:
10. Broy, Nikolas(2019).Maitreya’s Garden in the Tow nship: Transnational Religious Spaces of Yiguandao Activists in Urban South Africa.China Perspectives,4,27-36.
11. Clart, Philip(2000).Opening the Wilderness for the Way of Heaven: A Chinese New Religion in the Greater Vancouver Area.Journal of Chinese Religions,28,127-144.
12. Comaroff, John L.(1997).Of Revelation and Revolution: The Dialectics of Modernity on a South African Frontier.Chicago:University of Chicago Press.
13. Comaroff, John L.,Comaroff, Jean(1991).Of Revelation and Revolution: Christianity, Colonialism, and Consciousness in South Africa.Chicago:University of Chicago Press.
14. Formoso, Bernard(2009).Ethnicity and Shared Meanings: A Case Study of the ‘Orphaned Bones’ Ritual in Mainland China and Overseas.American Anthropologist,111(4),492-503.
15. Formoso, Bernard(2010).De Jiao: A Religious Movement in Contemporary China and Overseas: Purple Qi from the East.Singapore:NUS Press.
16. Haan, Norma(1982).Can Research on Morality be ‘Scientific’?.American Psychologist,37,1096-1104.
17. Huang, Ke‐hsien(2016).Sect‐to‐Church Movement in Globalization: Transforming Pentecostalism and Coastal Intermediaries in Contemporary China.Journal for the Scientific Study of Religion,55(2),407-416.
18. Ito, Tomomi(2012).Modern Thai Buddhism and Buddhadasa Bhikkhu: A Social History.Singapore:NUS Press.
19. Jackson, Peter A.(1999).Royal Spirits, Chinese Gods and Magic Monks: Thailand’s Boomtime Religions of Prosperity.South East Asia Research,7(3),245-320.
20. Jackson, Peter A.(1997).Political Change in Thailand.London:Routledge.
21. Jackson, Peter A.(1989).Buddhism, Legitimation, and Conflict: The Political Functions of Urban Thai Buddhism.Singapore:Institute of Southeast Asian Studies.
22. Johnson, Benton(1957).A Critical Appraisal of the Church-Sect Typology.American Sociological Review,22,88-92.
23. Johnson, Benton(1963).On Church and Sect.American Sociological Review,28,539-549.
24. Johnson, Benton(1971).Church and Sect Revisited.Journal for the Scientific Study of Religion,10,124-137.
25. Kataoka, Tatsuki(2012).Religion as Non-religion: The Place of Chinese Temples in Phuket, Southern Thailand.Southeast Asian Studies,1(3),461-485.
26. Keane, Webb(2007).Christian Moderns: Freedom and Fetish in the Mission Encounter.Berkeley:University of California Press.
27. Kirsch, A. Thomas(1977).Complexity in the Thai Religious System: An Interpretation.Journal of Asian Studies,36(2),241-266.
28. Kitiarsa, Pattana(2005).Beyond Syncretism: Hybridization of Popular Religion in Contemporary Thailand.Journal of Southeast Asian Studies,36(3),461-487.
29. Lawson, Ronald(1998).Broadening the Boundaries of Church-Sect Theory: Insights from the Evolution of the Nonschismatic Mission Churches of Seventh-Day Adventism.Journal for the Scientific Study of Religion,37(4),652-672.
30. Lim, Francis Khek Gee(2012).The Eternal Mother and the State: Circumventing Religious Management in Singapore.Asian Studies Review,36(1),19-37.
31. Lin, Yu-sheng(2019).The Practices and Networks of Female Yiguan Dao Members in Buddhist Thailand.Nova Religio: The Journal of Alternative and Emergent Religions,22(3),84-107.
32. Lin, Yu-sheng(2017).Kyoto,Kyoto University.
33. Lu, Yunfeng(2008).The Transformation of Yiguan Dao in Taiwan: Adapting to a Changing Religious Economy.Lanham:Lexington Books.
34. Mackenzie, Rory(2007).New Buddhist movements in Thailand: Toward an Understanding of Wat Phra Dhammakaya and Santi Asoke.Abingdon New York:Routledge.
35. Martin, David(1962).The Denomination.British Journal of Sociology,13,1-14.
36. McDaniel, Justin(2008).Gathering Leaves and Lifting Words: Histories of Monastic Education in Laos and Thailand.Seattle:University of Washington Press.
37. McDaniel, Justin(2011).The Lovelorn Ghost and the Magical Monk: Practicing Buddhism in Modern Thailand.New York:Columbia University Press.
38. Miller, Donald E.(1979).Sectarianism and Secularization: The Work of Bryan.Religious Studies Review,5(3),161-174.
39. Niebuhr, H. Richard(1957).The Social Sources of Denominationalism.New York:Henry Holt.
40. O’Connor, Richard A(1993).Interpreting Thai Religious Change: Temples, Sangha Reform, and Social Change.Journal of Southeast Asian Studies,24(2),330-339.
41. Ownby, David(2008).Sect and Secularism in Reading the Modern Chinese Religious Experience.Archives de sciences sociales des religions,144,13-29.
42. Reynolds, Frank E.(1977).Civic Religion and National Community in Thailand.The Journal of Asian Studies,36(2),267-282.
43. Robbins, Joel(2004).Becoming Sinners: Christianity and Moral Torment in a Papua New Guinea Society.Berkeley:University of California Press.
44. Shelton, Charles M.,McAdams, Dan P.(1990).In Search of an Everyday Morality: The Development of a Measure.Adolescence,25,923-943.
45. Stark, Rodney,Bainbridge, William Sims(1985).The Future of Religion: Secularization, Revival, and Cult Formation.Berkeley:University of California Press.
46. Stark, Rodney,Finke, Roger(2000).Acts of Faith: Explaining the Human Side of Religion.Berkeley:University of California Press.
47. Swearer, Donald K.(1995).The Buddhist world of Southeast Asia.Albany:State University of New York Press.
48. Tambiah, Stanley Jeyaraja(1976).World Conqueror and World Renouncer: A Study of Buddhism and Polity in Thailand Against a Historical Background.Cambridge:Cambridge University Press.
49. Taylor, Jim(1999).(Post‐) Modernity, Remaking Tradition and the Hybridisation of Thai Buddhism.Anthropological Forum,9(2),163-187.
50. Terwiel, Barend Jan(1994).Monks and Magic: An Analysis of Religious Ceremonies in Central Thailand.Bangkok:White Lotus.
51. Troeltsch, Ernst. 1931. The Social Teachings of the Christian Churches. London: Allen and Unwin.
52. Wilson, Bryan R.(1959).An Analysis of Sect Development.American Sociological Review,24(1),3-15.
53. Wilson, Bryan R.(1967).Patterns of Sectarianism: Organisation and Ideology in Social and Religious Movements.London:Heinemann.
54. Wilson, Bryan R.(1973).Magic and the Millennium: A Sociological Study ofReligious Movements of Protest among Tribal and Third-world Peoples.New York:Harper & Row.
55. Yinger, J. Milton(1957).Religion, Society, and the Individual.New York:Macmillan.
56. Zehner, Edwin(1990).Reform Symbolism of a Thai Middle-Class Sect: The Growth and Appeal of the Thammakai Movement.Journal of Southeast Asian Studies,21(2),402-426.
57. 方永泉(2000)。宗教與道德間的關係—兼論多元社會中的宗教與道德教育。教育資料集刊，25，99-125。
58. 片岡樹(2014)。中国廟からみたタイ仏教論—南タイ，プーケットの事例を中心に—。アジア．アフリカ地域研究，14(1)，1-42。
59. 矢野秀武(2006)。現代タイにおける仏教運動─タンマガーイ式瞑想とタイ社会の変容。東京:東信堂。
60. 矢野秀武(2017)。国家と上座仏教ータイの政教関係。札幌:北海道大学出版会。
61. 矢野秀武(2000)。内なる身体と聖なる生産/ 消費 : グローバル化状況におけるタイ都市新中間層のアイデンティティ模索。宗教と社会，6，101-108。
62. 矢野秀武(2001)。生産と消費の自己構築 : タイ都市部の仏教運動における瞑想と教団イベント。宗教と社会，7，111-131。
63. 石井米雄(1975)。上座部仏教の政治社会学—国教の構造。東京:創文社。
64. 宋光宇(1997)。宗教傳播、商業活動與文化認同─一貫道在新加坡的傳播與發展。國立臺灣大學文史哲學報，47，213-258。
65. 宋光宇(2010).天道鈎沉.臺北:萬卷樓.
66. 宋光宇(2003)。一貫道、李老、我：調查一貫道三十年的回顧和一些想法。臺灣宗教研究通訊，5，73-98。
67. 志賀市子(2010)。近代広東における先天道の興隆と東南アジア地域への展開：潮州からタイへの伝播と適応を中心に。茨城キリスト教大学紀要 . I, 人文科学，44，145-162。
68. 林本炫(2004)。「新興宗教運動」的意義及其社會學意涵。世界宗教學刊，3，1-26。
69. 林本炫(1990).臺灣的政敎衝突.臺北:稻鄉.
70. 林育生(2016)。タイにおける一貫道の組織発展と人間の流動性。東南アジア研究，53(2)，189-216。
71. 林育生(2015)。泰國一貫道的發展與經濟社會變遷。亞太研究論壇，61，55-85。
72. 林榮澤(2007)。發一靈隱：一個臺灣一貫道組織的發展史。臺灣民間宗教研究論集，臺北:
73. 洪銘謙(2020)。國立暨南大學東南亞學系。
74. 張紹城(2007)。國立雲林科技大學文化資產維護系。
75. 陳韋辰(2017)。國立政治大學民族學系。
76. 黃蘊(2011)。東南アジアの華人教団と扶鸞信仰ー徳教の展開とネットワーク化。東京都:風響社。
77. 楊弘任(2015)。綜攝與轉譯：一貫道英國道場的行動者網絡分析。日常生活中的當代宗教：宗教的個人化與關係性存有，臺北:
78. 慕禹(2002).一貫道概要.臺北:中華民國一貫道總會.
79. 蔡瓊瑤(1996)。台灣一貫道在菲律賓的傳佈—以宿霧市先天聖道院為例。史匯，1，87-98。
80. 賴連金(1997)。關於一貫道在日本發展之過程。民間宗教，3，341-350。
81. 蘇慶華(2003)。馬來西亞一貫道的歷史及其發展近況。臺灣宗教研究通訊，5，99-112。