How Does Buddhism Relate and Help to Formulate a Local Understanding of Transsexuals in Thailand?
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How does Buddhism relate and help to formulate a local understanding of Transsexuals in Thailand?
Thailand beholds the highest rate of Transsexuals throughout the world. According to Sam Winter, the numbers differ from about 10,000 to (unofficial) 300,000. Even if the number of 10,000 was “an accurate one, it would still represent an incidence substantially above that estimated for transgender in most other parts of the world” (6). To explain the case for this high number of transsexuals, I will refer to the impact of localization of Buddhism in Thailand and how it leads to the understanding of transsexuals in the current day. I will conclude by giving an outline of its effect on tourism in Thailand.
As expressed by Sam Winter, the term “Transsexual” is rarely used in Thailand. Instead, “Kathoey” is a common term. It was originally used to delineate hermaphrodites (human being who have both sexes- male and female), but nowadays it is mainly used to describe the transgender male (6). I will overtake this denomination for my essay. Looking up the word “kathoey” in a Thai language dictionary, we get the following definition: “Homosexuals or the perverted (wiparit thang phet) are not Kathoey. The characteristic of a kathoey is some who cross-dresses (lakka-phet), a male who likes to act and dress like a woman and has a mind like a woman” (8).
As I already mentioned, the number of kathoeyÒs in Thailand is surpassing, and the origin of this appearance might lie in Religion. The main religion in Thailand is Buddhism, about 95% of the population are Buddhists (3) who follow the rules of this religion in their everyday life. The Thai- Buddhism is called “Theravada Buddhism” and it is a localized form of the original Buddhism which has its origin in Indian Hinduism (3). The development from the original form to the “modern” Thai Buddhism took place over many years, “the tension between the teachings of the Theravada Buddhism and the Thai animistic practice” (2).This tension was resolved by “appropriating those elements of the Buddhism doctrine that are compatible with animistic thinking and basic human experience.”(2). The result of this development of religion is that “institutional and ritual expressions of Thai religion appear to be very Buddhistic indeed, but its characteristic mentality is not so much interested in the moral message of the Theravada as in auspiciousness, worldly continuity and the manipulation of saksit (supernatural “sacred”) power”(2). Consequently, ” Buddha images became seats of such power and the practice of merit-making turned to ensuring prosperity” (2). According to Niels Mulder, this whole process is called “thai-ification” of Religion. This localized form of Buddhism will be my main focus when I am talking about religion in Thailand.
It is important to outline the beliefs of Thai-Buddhism to relate it to the trend of transsexuality in Thailand. The basic scriptural canon of Buddhism is contemplated in the “tipitaka” (3). Taking a look at this script in consideration of the high number of kathoeyÒs, one already notices that it differs a lot from the Christian religion which denounces all kinds of non-normative gender behaviour.
In Buddhism, there are 4 genders, not only male and female, but also bhatobyanjuanaka and pandaka. There is no explicit definition of the last two terms. The word bhatobyanjuanaka was originally translated into hermaphrodite. However nowadays its most common interpretation is kathoey though there is still not an adequate translation of this word. One may say that the reason for this change in interpretation is, that due to the high number of Kathoeys living in modern Thailand, as people use it as a justification. Respectively they searched for one in the basic script of their own Religion and accordingly the interpretation of this term may have been changed and the second term for describing transsexuals. The expression “3rd sex” could find an explanation in this. This could also be one reason for the toleration of kathoey in Thailand.
The term “pandaka” is an even more confusing one. According to Peter A. Jackson, it probably originally denoted a male reproductive deficiency or incapacity, e.g. Eunuchs. Today, further possibilities for this term have been found, such as: Gender-normative males who perform oral sex on others, voyeurs, and people whose sexual desire oscillates with the phases of the moon (9). However, it is still open as to which interpretation is the “right” one. The belief in the existence of more than 2 sexes and modern interpretation for “bhatobyanjuanaka” could be one reason for the accepting attitude of the Thai-society towards kathoey. Because this behaviour would be seen as something normal and simply existent.
Buddhism believes, that all doings of the individual have an influence on his Kamma. The Kamma can be described as a from of a “..spiritual bank account with entries representing ones credits and debits..” (3) which are the consequences of an individuals actions. The aim of every Buddhist is, to gain enough Kammic credit, so he or she would reach the Nibbana and be enlightened as Buddhism believes in the system of reincarnation this system of reincarnation believes that each individual is reborn many times (up to several hundred times), until he reaches the final state, the Nibbana. This concept of reincarnation and Kamma is adopted from Hinduism and has been newly reinterpreted by Buddhism. Thus Another reason for the acceptance of kathoeys could be the fact, that there is a reason behind why persons are born as kathoey. It is explained in the “Tipitaka”. A person is re-born kathoey because they “performed actions that violate sexual morals in their previous life (e.g. being a female prostitute or sexually abusing ones children) …or failed to fulfill an expected role in the reproductive process, such as a man not caring for a woman who is pregnant by him” (3).
According to this, Thai Buddhists believe that a person becoming kathoey is “predetermined from birth and is the direct result of karmic debt accumulated through misdeeds committed in a former life. thus, being born a kathoey is inevitable and is not a persons “fault”, at least in the life into which they are presently born” (3). As Richard Totman outlines, kathoeys are commonly believed to be the victims of karmic consequences, consequences that may befall all of us in other lives. It is very important to notice, that the common belief says that there is no escaping from the karmic consequences, and that Everyone has