Religions and Social Change in Mainland Southeast Asia and Southwestern China : Institutions, Corridors and Practices.

在这个研究项目中，13名正式的联合研究人员和另外6名研究合作者，其中大多数是研究生院的学生，多年来专门研究每个国家，在任期内有平等的机会进行研究。至于宗教文化的官方资料，我们可以在政府机构、图书馆、研究机构和大学与当地专家和机构合作收集。我们还在当地社区和郊区进行了实地调查。因此，我们获得并更新了有关小乘佛教国家（泰国，缅甸，柬埔寨，云南[中国]和老挝）的机构法规和当地人民活动的发展的基本数据。我们相信，这个项目可以大大有助于宗教和社会的实证研究，特别是在社会主义国家。这些问题既有国家间地缘政治边界地区的实际做法和制度，也有与当今社会快速变化有关的特定民族国家的新做法;这些问题涉及移民、发展政策、城乡形成、女性苦行者、文本传统等。我们还收集了有关当地传统和活动的基督教在高地社区（缅甸和泰国）和穆斯林少数民族在泰国。该报告包括19篇由所有进行研究的成员撰写的全文。他们详细描述了在每个国家的宗教制度形成的变化，以及每个宗教信徒如何占用他们的实践与丰富的数据。我们期待着报告的修订版将以日文和英文出版，以贡献我们所欠各国的学术著作，而部分结果将很快在2006年6月11日举行的第75届日本东南亚历史学会年会上发表<th>。

In this research project, 13 formal joint researchers and another 6 research collaborators, most of whom are graduate school students, specializing each country for years, had equally opportunities to conduct the research during the term. As for official data on religions and cultures, we could collect them in government organizations, libraries, research institutes and universities in collaboration with native specialists and bureaus. Also we conducted field survey in local communities as well as suburbs. As a result, we obtained and updated basic data concerning the development of institutional regulations and activities of local people in Theravada Buddhist countries (Thailand, Myanmar, Cambodia, Yunnan [China], and Laos). We believe this project could contribute greatly to the empirical studies of religion and society especially those in socialist countries. The issues varies from actual practices and institutions in geo-political border regions between countries to newly appeared practices in a specific nation-sate in relation with rapid social change today ; those are in migratory people, development policies, urban-rural formation, female ascetics, textual tradition, and the like. We also collected data about local tradition and activities among Christianity in uplanders' communities (Myanmar and Thailand) and Muslim minority in Thailand. The report includes 19 full papers contributed by all members who conducted the research. They describe in detail what has changed in the institutional formation of religion in each country as well as how each religious adherent appropriates their practice with abundant data. We are expecting the revised version of the report should be published in both Japanese and English to contribute academic works in each country to where we are in debt, while a part of the results is shown very soon in panel presentation at the 75th Annual Meeting of Japanese Association of Southeast Asian History, 11^<th> June,2006.