Honolulu: University of Hawai‘i Press, 2017. xi, 391 pp. (Tables, maps, B&W photos.) US$68.00, cloth. ISBN 978-0-8248-6780-5.
John Holt’s new book is commendable for the scope of his approach and how exceptionally well he integrates many dimensions of Theravada Buddhist studies: texts, philosophy, history, politics, economics, and ethnography. He does this effectively across most of the Theravada world, using in-depth case studies of particular rituals, one in each of the five predominantly Theravada countries of Laos, Sri Lanka, Thailand, Myanmar, and Cambodia. The result is a comprehensive examination of the complexities and dynamic nature of Theravada practice. Holt’s work reflects the intersections of Buddhist teachings, local culture, and national societies, explaining the historical and social processes through which diverse practices have come about.
Theravada Traditions consists of six chapters. The short introduction sets up Holt’s theoretical approach. Particularly effective is his open approach to defining Theravada Buddhism. By starting with the concept of “traditions,” Holt allows for the diversity of practices and understandings across the Theravada world, over time and place. He recognizes both that Theravada has a specific historical, textual tradition, and that people who consider themselves as Theravadin see this tradition as interwoven holistically with beliefs and practices that emerged in specific places. Each chapter adds a new layer to the complex interactions that take place in the name of Theravada. At the same time, the chapters stand alone, developing a deep, thorough examination of how key aspects of Theravada practice play out within these national settings. This approach allows for the messiness of how people on the ground understand, interpret, and use ritual practices for their specific purposes, ranging from political to economic to soteriological goals.
The five case studies form the body of the book. Each chapter takes a ritual practice meaningful in that place (usually but not always echoed across the other countries) and thoroughly unpacks it. Holt uses the beliefs and practices in each case to peel back the layers of Theravada for the reader. The first chapter critically reflects on practices of venerating the Buddha image of Phra Bang in Laos. To understand the importance of the Phra Bang image, Holt sets the stage through a critical reflection of theories of religion. He then dives into the history of Laos and the ways in which local spirit beliefs and Buddhist practices are intertwined with the monarchy and the state through history. He challenges the inclination to label religious elements according to scholarly categories that carry limited meaning for local people.
The chapter on the Tooth-relic is the most in depth, drawing from Holt’s extensive research and expertise on Sri Lanka. Here he concentrates on notions of power: political, social, ethnic, religious, etc. Buddhism has been used as a tool in Sri Lanka to gain and wield power, in some cases bolstering nationalism, in others challenging it. The concept of power runs throughout the book, reminding the reader of the dynamic nature of religious practice.
Holt uses Thailand to explore the concept of ordination in Theravada Buddhism. The practice of men becoming monks enables him to critically examine the role of the Sangha in society and the crucial relationship between Sangha and the laity. He raises the question of who or what can be ordained as well, with considerations of female ordination and the environmental practice of ordaining trees. Here Holt examines responses to rapid social, economic, and political change on individual, community, and national levels.
The Katina ritual in Myanmar provides an in-depth look at two critical concepts: merit making and the relationship of Buddhism and the state. Again, notions of power come into play as both laity and state agents engage in vipassana meditation for individual spiritual progress and social-political gain.
Holt ends with the Pchum Ben annual death ritual in Cambodia. This ritual is limited to the Cambodian context, although he documents influences from both China and Vietnam. Yet once again, Holt uses this ritual as a way into discussing the relationships within and between family and national identity. He demonstrates how the Pchum Ben ritual emerged as a means of dealing with the traumatic impacts of the Khmer Rouge era and continues to convey specific meaning in different localities and contexts.
In each case study, Holt draws from an impressive range of sources and authors, weaving together theories, textual analysis, interpretations of history, political maneuvering, and ritual practice. He presents Buddhist concepts with clarity, placing them in dialogue with the specifics of time and place in each case. The complexity of the analysis and the depth of detail he provides make this book a phenomenal resource for scholars of Theravada Buddhism and Southeast Asia (and Sri Lanka). I would caution the use of this book for undergraduate teaching, as it requires a certain degree of contextual background knowledge to grasp the full depth of Holt’s analysis. Citations should be checked carefully for correct details when using his impressive bibliography. Yet, I know I will turn to this book often for context, sources, and a fresh consideration of the complexities of practice throughout the Theravada world.
Susan M. Darlington
Hampshire College, Amherst, USA