Karma versus Magic: Dissonance and Syncretism in Vernacular Thai Buddhism

For a number of scholars, syncretism as an analytical approach to a group’s or an individual’s religiosity has several shortcomings. Denoting the mixture of tenets or practices belonging to different traditions, syncretism presupposes a clearly demarcated boundary between the syncretized traditions (McDaniel 2011, 17). It also implies scholarly wrought labels and categories, which are hardly shared by the people whose religiosity becomes the subject of academic scrutiny (Tambiah 1970, 42; T. G. Kirsch 2004, 706). In this paper I demonstrate that despite its short­ comings, syncretism can be employed to expound vernacular Thai Buddhism, whose heterogeneous composition has been argued to be “beyond syncretism” (Pattana 2005, 461). Ethnographic cases presented in this paper reveal that several Thai Buddhists, noting a dissonance between the doctrine of karma and the belief in magic, differentiate Buddhist from non­Buddhist elements. The rationalization they employ to resolve this dissonance is a syncretistic activity that renders their multi­ farious religiosity internally consistent and meaningful. These cases challenge the assumption that syncretism is inapplicable to the highly diversified and hybrid ways Thai Buddhists observe their faith since they neither draw the boundary between diverse religious tenets and customs nor adhere to a single orthodox ideal. in vases or other proper containers on the floor. Spirit altars in their symbolic and physical sense bring together deities from diverse backgrounds and origins; the altar is the sacred site where the religious hybridization of popular beliefs actually takes its concrete, collective form. (Pattana 2005, 484)