Possessed for Success: Prosperity Buddhism and the Cult of the Guardians of the Treasure Trove in Upper Burma
Following the global spread of capitalism from the early 1990s, individualistic, non-institutionalised prosperity religion and "occult economies" have emerged throughout the world, including South-East Asia, but have seemingly not yet been investigated with respect to Burma/Myanmar. This a...
| Published in: | Contemporary buddhism |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Routledge
[2017]
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| In: |
Contemporary buddhism
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| Online Access: |
Volltext (Verlag) |
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| 245 | 1 | 0 | |a Possessed for Success |b Prosperity Buddhism and the Cult of the Guardians of the Treasure Trove in Upper Burma |c Niklas Foxeus (History of Religions, Department of Ethnology, History of Religions and Gender Studies, Stockholm University, Stockholm, Sweden) |
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| 520 | |a Following the global spread of capitalism from the early 1990s, individualistic, non-institutionalised prosperity religion and "occult economies" have emerged throughout the world, including South-East Asia, but have seemingly not yet been investigated with respect to Burma/Myanmar. This article focuses on the cult of the guardians of the treasure trove - a form of "prosperity Buddhism" - in Upper Burma, wherein predominantly business women of lower middle classes perform possession dances to become successful in business. It has partly evolved from the lower status ‘traditional' possession cult of the 37 Lords. The aim of this article is threefold. Firstly, it examines novel kinds of "Buddhicised" possession rituals of higher status that discard religious specialists. These practices represent a democratisation of public spirit-mediumship and provide a route for success in business, agency and empowerment. Secondly, it is demonstrated that these cults seek to preserve Buddhism in the face of the current rapid changes in Burma. Thirdly, this article shows how these novel cults emerged in dynamic interplay with recent economic, social and political changes in Burma, as well as an increasing impact of globalisation. | ||
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