Buddhism and Comparative Constitutional Law

Cover
Half-title
Series information
Title page
Copyright information
Contents
List of
Contributors
Preface
Acknowledgments
Notes on Transliteration and Language
1 Introduction: Mapping the Buddhist-Constitutional Complex in Asia
1.1 Why Buddhism and Constitutional Law? Examining the Buddhist-Constitutional Complex
1.2 Buddhism and Constitutional Law Today
1.3 Mapping This Volume
1.4 Buddhism and Constitutional Law: Setting the Terms
1.5 Buddhism
1.6 Buddhist Law
1.7 Constitution, Constitutional Law, Constitutionalism
1.8 Buddhism and Constitutions, Past and Present
1.9 Buddhist Constitutionalism?
1.10 Directions of Influence: Buddhist Constitutionalism and Constitutional Buddhism
1.11 Further Entanglements in the Buddhist-Constitutional Complex
1.12 The Constitutional Regulation of Sasana and Sangha
1.13 Ideals and Actualities in Constitutional Histories
1.14 Comparative Reflections
1.15 Conclusion
References
Part I Religious and Political Underpinnings
2 Buddhism and Constitutionalism in Precolonial Southeast Asia
2.1 The Problem
2.2 Three Environments
2.2.1 Vinaya
2.2.2 Dhammasattha
2.2.2.1 An Example of a Plausibly Constitutional Provision
2.2.3 Royal Legislation
2.3 The Outer Casing of the Law
Abbreviations
References
3 Theorising Constitutionalism in Buddhist-Dominant Asian Polities
3.1 Introduction
3.2 Buddhism and Law Studies and Constitutional Law
3.3 Comparative Constitutional Law and Buddhist-Dominant Asian Polities
3.4 Conclusion
References
Part II Himalayan Asia
4 The Zhabdrung's Legacy: Buddhism and Constitutional Transformation in Bhutan
4.1 Introduction
4.2 The Zhabdrung Ngawang Namgyal: The Drukpa State and Dual System
4.3 Civil War and the Decline of the Dual System: Eighteenth and Nineteenth Centuries
4.4 The Contract of Monarchy: Preserving the Zhabdrung's Legacy
4.5 Reform and Renewal: Drukpa Kagyu Representation in Government
4.6 The End to Direct Royal Rule: Cabinet Government
4.7 Drafting the Constitution: Re-Imagining the Polity
4.8 The Constitution: Separation of Religion and Politics
4.8.1 An Invocation: Three Jewels and the Protectors
4.8.2 Article 1: The Kingdom of Bhutan
4.8.3 Article 2: The Monarch
4.8.4 Article 3: Spiritual Heritage
4.8.5 Religion: State Policy and Fundamental Rights
4.9 What Do the Bhutanese Think of the Constitution?
4.10 From Gomchen to Gup: An Unexpected Consequence
4.11 The Buddhist Monarch: Granting Kidu in a Pandemic
4.12 Conclusion
References
5 The ''Trick of Law'': The Hermeneutics of Early Buddhist Law in Tibet
5.1 Introduction
5.2 The First Written Tibetan Law Codes
5.3 The Received Tradition and Its Critics
5.4 Law beyond the Texts
5.5 The Hermeneutics of Buddhist Kingship
5.5.1 The Origins of the Law
5.5.2 The Reality of the Law
5.5.3 The Objectives of the Law
5.6 Conclusion
Tibetan Sources
References
6 Tibetan Buddhist Monastic Constitutional Law and Governmental Constitutional Law: Mutual Influences?
6.1 Introduction
6.2 Tibet's Legal Codes
6.3 Monastic Constitutional Law?
6.4 Constitutional Law and the Sangha
6.5 Concluding Remarks
References
Tibetan Language Materials
Other Sources
Websites
Part III Southern Asia
7 Guardians of the Law: Sinhala Language and Buddhist Reformation in Postwar Sri Lanka
7.1 Introduction
7.2 Language Policy and Monastic Politics in Post-independence Sri Lanka
7.3 Resurgence of Sinhala-Buddhist Nationalism in Postwar Sri Lanka
7.4 Emergence of the Mahamevnava Monastery
7.5 Me gautama buddha rajyayay: ''This Is the State of Gautama Buddha''
7.6 Linguistic Reformation in the Buddhist State
7.7 Popularizing Religious Texts and Rituals in Sinhala
7.8 Conclusion
Acknowledgment
References
8 Thai Constitutions as a Battle Ground for Political Authority: Barami versus Vox Populi
8.1 Beyond Sangha and Religious Freedom
8.2 The Rise of Unelected Elites
8.3 Barami as Political Authority
8.3.1 Understanding Barami
8.3.2 Popularizing Barami
8.3.3 Barami and ''Dhammacracy''
8.4 Barami versus Vox Populi
References
9 Establishing the King as the Source of the Constitution: Shifting 'Bricolaged' Narratives of Buddhist Kingship from Siam to Thailand
9.1 Introduction
9.2 The King-dhammarāja as Upholder of the 'Ancient Constitution' in the Phrathammasat of the Three Seals Code (1805)
9.2.1 The King According to the Phrathammasat
9.2.2 The King-Mahāsammata Doctrine
9.2.3 Secularisation of the King-dhammarāja Doctrine
9.3 The King-dhammarāja in the 1932 ''Granted'' Constitution
9.3.1 The Bricolage of the Word ''Constitution'' (''Rattathammanun'')
9.3.2 Merging the King-dhammarāja Doctrine and Doctrine of ''Granted Constitutionalism''
9.3.3 The Cult of the Sacred Constitution (as a Royal Gift)
9.4 The King-dhammarāja in Contemporary Constitutional Doctrine
9.4.1 Duties of a King: Performing Constitution-Granting Ceremonies
9.4.2 The Concept of Rachaprachasamai Constitution (King-People ''Joint'' Constitution)
9.4.3 The Concept of ''Shared Sovereignty'' between the King and the People
9.5 Conclusion
References
10 Buddhist Constitutionalism beyond Constitutional Law: Buddhist Statecraft and Military Ideology in Myanmar
10.1 Introduction: Buddhist Constitutionalism under Military Rule
10.2 Historical Background: The Return of Buddhist Constitutionalism in Myanmar
10.3 Secularism as a Function of Buddhist Constitutionalism
10.4 ''Purifying'' the Sangha through ''Hybrid'' Law
10.4.1 The Vinicchaya Court System
10.4.2 MaBaTha: Testing the Limits for ''Political'' Engagement
10.5 Defending Buddhism through Civil Law and the Penal Code
10.5.1 The 2015 Race and Religion Laws
10.5.2 Protecting Buddhism from ''Offense''
10.6 Contesting Buddhist Constitutionalism
10.7 Conclusion: Buddhist Constitutionalism in a Military State
References
11 Reconstituting the Divided Sangha: Buddhist Authority in Post-Conflict Cambodia
11.1 Introduction
11.2 Of Royal Import: The Thammayut Sect and in Its Historical Context
11.3 Reconstructing the Sangha
11.4 The Return of a Divided Sangha
11.5 Post-1993 Practice
11.6 Conclusion
References
Part IV Northern and Northeastern Asia
12 Constitutional Buddhism: Japanese Buddhists and Constitutional Law
12.1 Introduction: Finding Buddhism in Japan's Postwar Constitutional Order
12.2 Challenges Japan Presents to Treating Buddhism as a Framework for Comparative Constitutional Law
12.3 Navigating Constitutional Religion/State Divides by ''Overcoming Religion'': Post-Disaster Initiatives by Japanese Buddhist Aid Providers
12.4 How Concerns about Constitutional Law Steered a Buddhist Party into ''Normal'' Politics: Soka Gakkai and Komeito
12.5 Conclusion: ''Constitutional Buddhism'' as a Counterpoint to ''Buddhist Constitutionalism''
References
13 Governing Buddhism in Vietnam
13.1 Introduction
13.2 The Governing Framework
13.2.1 The Big-C Constitution
13.2.2 The Small-c Constitution
13.2.3 The Buddhist Constitution
13.2.3.1 Formal Structure
13.2.3.2 Expression
13.2.4 Buddhist Institutions
13.2.4.1 Buddhist Constitution and State Institutions
13.3 Factors of Governing Buddhism
13.4 Conclusion
References
14 The Buddhist Association of China and Constitutional Law in Buddhist Majority Nations: The International Channels of Influence
14.1 Introduction
14.2 The Buddhist Association of China
14.3 Constitutional Law in the PRC: Serving the CCP United Front Work
14.4 From the World Fellowship of Buddhists to the World Buddhist Forum
14.5 Interpreting the Significance for Buddhists Worldwide of the BAC ''Going out of China''
14.6 Conclusion
References
15 Governing ''Lamaism'' on the ''Frontier'': Buddhism and Law in Early Twentieth-Century Inner Mongolia
15.1 The Case of Inner Mongolia in the Study of Buddhism and Law
15.2 Buddhism in Inner Mongolia at the Turn of the Twentieth Century
15.3 Qing Regulation of Buddhism in Inner Mongolia
15.4 Republican China's Regulations of Buddhism in Inner Mongolia
15.5 Manchukuo Regulations of Buddhism in Inner Mongolia
15.6 Mengjiang Regulations of Buddhism in Inner Mongolia
15.7 Governing Buddhism on the Frontiers of the Nation and the Empire
15.8 What Can the Inner Mongolia Case Tell Us about Constitutional Law and Buddhism?
References
16 Buddhist Constitutional Battlegrounds: Using the Courts to Litigate Monastic Celibacy in South Korea (1955-1970)
16.1 Introduction
16.2 Prelude to the Purification Movement: Temple Laws and Monastic Marriages in the Colonial Period
16.3 The Unconstitutional Longevity of the Temple Ordinance after Liberation
16.4 The Battle Over Celibacy and Control of the Chogye Order
16.5 Contentious Debates and Rival Constitutions
16.6 Controversies and the Court
16.7 Legal Afterlives under Park Chung Hee
16.8 Conclusion
References
Part V Comparative Perspectives
17 On the Familiar Pleasures of Estrangement
17.1 Introduction
17.2 Hinduism and Constitutional Law
17.3 Monasticism and Celibacy in Korea
17.4 Dual Sovereignty in Bhutan
17.5 Language Ideology in Sri Lanka
17.6 Conclusion
References
18 Buddhism and Constitutionalism: A Comparison with the Canon Law
18.1 Introduction
18.2 Definitions
18.3 First: Status-Based Rights of the Clergy, Including Monks and Nuns
18.4 Second: Freedom of Religious Choice
18.5 Third: A Right to Remain Silent
18.6 Fourth: Welfare Rights
18.7 Conclusion
References
19 Islam and Constitutional Law: Insights for the Emerging Field of Buddhist Constitutional Law
19.1 Introduction
19.2 The Rise of the Study of ''Islam and Constitutional Law''
19.3 The State of ''Islam and Constitutional Law'' Studies
19.3.1 The Rise of Classical Sunni Institutions and Theories of Islamic Law
19.3.1.1 Classical Sunni Discussions about Whether (and How) to Develop a Body of Predictable and Uniform State ''Law''
19.3.1.2 Classical Caliphal Theories
19.3.1.3 The Emergence of the Classical Doctrine of Siyasa Shari`iyya
19.3.1.4 The Incorporation of Siyasa Shar`iyya into the State Practice in Premodern and Early Modern Empires
19.3.2 Initial Muslim Engagements with Written Constitutions
19.3.2.1 Pressures of Modernity
19.3.3 A Note Regarding the Recent Evolution of Authoritarian Islamic Constitutionalism in Shiite Iran
19.4 Islam and Buddhism and Constitutional Law
19.4.1 Some Questions for Scholars of Buddhism and Constitutional Law Going Forward
19.4.1.1 Is the Buddhist Tradition More Fragmented than the Muslim Tradition?
19.4.1.2 Does Sunni Thought Tend to Incorporate and Build Upon a More Egalitarian View of Humanity than Buddhist Thought?
19.4.1.3 Does Sunni Thought Tend to Incorporate and Build Upon a More Egalitarian View of Human Capacity to Understand the Higher Law than Buddhist Thought?
19.5 Conclusion
References