This paper examines religious aspects of Ngi Tek Tung (Ruam Katanyu Foundation),a Chinese philanthropic foundation in Thailand, to expand our field of discussion on Thai Buddhism and to reconsider the very concept of religion itself. Ngi Tek Tung emerged from a spirit-medium cult of Khlong Toey slum to become one of the largest philanthropic foundations in Bangkok. Its pantheon is a unique product of the fusion of Chinese religious tradition, Theravada Buddhism, and Thai local beliefs. Ngi Tek Tung's case also shows that the Chinese religion and Thai Buddhism mutually form repertoires for each other. Even though Ngi Tek Tung has the legal status of a secular organization, it provides occasions for merit making targeting recipients in this world as well as in the afterlife. Throughout Ngi Tek Tung's activities, a unique concept of rescue overarches both secular and religious domains. However, Ngi Tek Tung's emphasis on religiosity has been declining after the founder's death, which means the extinction of the tradition of the spirit medium cult. Today's Ngi Tek Tung can be viewed both as a secular foundation to encompass the religious domain and as a religious organization engaged in profane activities. This in-between nature of the religiosity of some Chinese philanthropic foundations poses a challenge to conventional understandings of religion, which have been concentrated on a dichotomy of church-style institutions and traditionalism embedded in communities.

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This paper aims to reconsider existing arguments on “Thai Buddhism” by referring to legal status and activities of Chinese temples. Chinese temples in Thailand have dropped from the officially recognized domain of “religious places” since the Thai government translated the western concept of religion as satsana. This means that the vast majority of Chinese temples have flourished outside the government’s control of officially registered religions. Nevertheless, Chinese temples provide venues for lay Buddhists to worship Buddhism-related deities, and indeed, worshippers at such Chinese temples are also Buddhists in an official (statistical) and broader sense.
In Phuket, such Chinese temples as non-religious places occupy considerable parts of locally practiced Buddhism, and their activities run contrary to previous assumptions on “Thai Buddhism” provided by a series of Sangha-centric arguments. These facts remind us that the Sangha-centric view on “Thai Buddhism” is too narrow to articulate its actual components. Actual “Thai Buddhism” has always relied on such “non-religious” elements as Chinese temples to sustain itself.

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東南アジアでは，地域住民や資源利用者が資源管理に関する決定過程への参加の度合いが高まり，沿岸域資源管理に関する地方分権化が急速に進んでいる。多くの国で，多種多様な地方分権型・参加型アプローチを開発する努力を続けている。地域拠点型アプローチ(Community-based approach)は資源の持続的利用，資源分配の平等性，効率的な資源配分，平等な資源分配を実現するうえで最も効果的なものだと考えられている。しかし，沿岸漁業をめぐる社会経済的なドラスティックな変化が生じるなかで，CBRMモデルをさらに発展させる必要性がでてきている。本論文の課題は，第1に，地方分権化，住民参加，地方自治体の役割等を含めた，沿岸域資源管理の制度的な発展について議論することである。第2に，過去および現在のCBRMプロジェクトの実践を踏まえて，CBRMのモデル化への指針を呈示することである。第3に，地方分権型・参加型資源管理をとりまく制度的枠組みについて検討することである。こうした課題の検討を踏まえて，東南アジアにおけるCBRMの今後の方向性を明らかにしている。

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