Most studies of Buddhist communities tend to be limited to villages, individual temple communities, or a single national community. Buddhist monastics, however, cross a number of these different framings: They are part of local communities, are governed through national legal frameworks, and participate in both national and transnational Buddhist networks. Educating Monks makes visible the ways Buddhist communities are shaped by all of the above—collectively and often simultaneously. Educating Monks examines a minority Buddhist community in Sipsongpannā, a region located on China’s southwest border with Myanmar and Laos. Its people, the Dai-lue, are “double minorities”: They are recognized by the Chinese state as part of a minority group, and they practice Theravāda Buddhism, a minority form within China, where Mahāyāna Buddhism is the norm. Theravāda has long been the primary training ground for Dai-lue men, and since the return of Buddhism to the area in the years following Mao Zedong’s death, the Dai-lue have put many of their resources into providing monastic education for their sons. However, the author’s analysis of institutional organization within Sipsongpannā, the governance of religion there, and the movements of monks (revealing the “ethnoscapes” that the monks of Sipsongpannā participate in) points to educational contexts that depend not just on local villagers, but also resources from the local (Communist) government and aid form Chinese Mahāyāna monks and Theravāda monks from Thailand and Myanmar. While the Dai-lue monks draw on these various resources for the development of the sangha, they do not share the same agenda and must continually engage in a careful political dance between villagers who want to revive traditional forms of Buddhism, a Chinese state that is at best indifferent to the continuation of Buddhism, and transnational monks that want to import their own modern forms of Buddhism into the region. Based on ethnographic fieldwork and interviews with Dai-lue monks in China, Thailand, and Singapore, this ambitious and sophisticated study will find a ready audience among students and scholars of the anthropology of Buddhism, and religion, education, and transnationalism in Southeast and East Asia.

What do Buddhist monks learn about Buddhism? Which part of their enormous canonical and non-canonical literature do they choose to focus on as the required curriculum in their training, and what do they elect to leave out? The cultural depository of Buddhism includes some four thousand canonical texts, hundreds of other historical works, modern textbooks, oral traditions, and more recently, an increasingly growing body of online material. The sheer diversity of this mass of information makes the pedagogical choices of monastics worthy of close study. Monastic Education in Korea is essentially a biography of the Korean Buddhist monastic curriculum over the past five centuries. Based on extensive ethnographic work and archival research in Korean monasteries, it illustrates how a particular premodern syllabus was reimagined in the twentieth century to become the sole national Korean monastic pedagogical program—only to be criticized and completely restructured in recent years. Through a detailed analysis of these modifications, the work demonstrates how Korean Buddhist reformers today tend to imitate the educational practices and canonize the textual totems of the contemporary international discipline of Buddhist studies, and how, by doing so, they ultimately transform the local Korean tradition from a particular brand of Chinese-centered scholastic Chan into the inclusive, pluralistic, Indian-focused Buddhism common in English-language introductions to the religion. The book further examines the proliferation of diverse graduate schools for the sangha, as well as the creation of a novel examination system for all monastics. It reveals some of the realities of operating large monastic organizations in contemporary Asia and portrays a living, vibrant Buddhist community that is constantly negotiating with modern values and reformulating its core orthodoxies.

Dorotheus of Gaza and Ascetic Education approaches fundamental questions about the role and function of education in late antiquity through a detailed study of the thought of Dorotheus of Gaza, a sixth-century Palestinian monk. It illumines the thought of a significant figure in Palestinian monasticism, clarifies relationships between ascetic and classical education, and contributes to debates about how different educational projects related to late-antique cultural change. Dorotheus appropriates and reconfigures classical discourses of rhetoric, philosophy, and medicine and builds on earlier ascetic traditions. Education is a powerful site for the reconfiguration and reproduction of culture, and Dorotheus' educational programme can be read as a microcosm of the wider culture he aims to construct partly through his adaptation and representation of classical and ascetic discourses. Key features of his educational programme include the role of the notion of godlikeness, the governing role of humility as an epistemic virtue intended to organize affective and ethical development, and his notion of education as life-long habituation. For Dorotheus, education is irreducibly affective and transformative rather than merely informative at the individual and communal scales. His epistemology and ethics are set within an account of the divine plan of salvation which is intended to provide a narrative framework through which his students come to understand the world and their place in it. His account of ways of knowing and ordering knowledge, ethics and moral development, emotions of education, and relationships between affect, cognition, and ethical action aims towards transformation of his students and their communities.