Thailand caught in an amulet craze

NAKHON SI THAMMARAT, Thailand - This city lies at roughly the same latitude as as the internationally renowned resort destination of Phuket, except that it is on the Gulf of Thailand side of the Malay Peninsula, while Phuket is an island in the Andaman Sea. Nakhon Si Thammarat is an ancient city, tracing its present incarnation to the 13th century. One can easily discern the outlines of the old city in the current layout of streets and in the remnants of the city wall. Lately, Nakhon Si Thammarat has become a tourist destination,

possibly the biggest in Thailand. Four flights a day from Bangkok disgorge visitors. They stream off buses and trains. The city estimates that 1.6 million people visited in 2006, straining its modest accommodations. Very few of the visitors are foreign tourists - no sun-seeking Europeans, no backpackers, no beachcombers. During the weekend I spent there, I encountered only one other farang (ethnic-European foreigner), a Dane who was attending his brother-in-law's wedding, and he seemed happy enough to get back to Chiang Mai. The Thai visitors are pilgrims, really. They don't come because of the city's rich history, the Makhalon archeological site to the north or the Phrom Lok Waterfall or any of the other attractions touted by the Tourism Authority of Thailand, Southern Region. No, they come for just one reason: Jatukam! All of Thailand is in the grip of Jatukam fever and the supposed magical powers of the talisman, but nowhere else is it so all-consuming as in this city, where it all began. It seems every other citizen is wearing one of the amulets. They are easy to spot, since they look like Olympic bronze medals suspended by a chain around the neck. Sometimes more than one. (Thai joke: A man goes to the doctor complaining of neck and shoulder pain. The doctor points to the five Jatukam medallions strung around his neck and suggests he lighten the load.) It is impossible to ignore the phenomenon here. Billboards plastered on the side of buildings display the latest models. Sound trucks that in any other Thai city might be advertising boxing matches or the candidates in local elections broadcast information on new medals. Along Ratchadamoen Road, the city's main street, whole shops are given over to display cases stocked with the medallions in their little plastic cases, generally priced from 2,000-5,000 baht (US$62-$154). Even stores that sell ordinary household items still have a few cases displaying the latest amulets. The Jatukam craze has become a huge bonanza for Nakhon Si Thammarat and the Buddhist temples that give the medals their blessing. Of the city's 560 temples, 200 produce the amulets, and more are planning to do so. The sales and visitors have brought in more than 10 billion baht. (Nationally the amulets trade is estimated at 40 billion baht.) Jatukam fever is bringing in so much money that the Thai Revenue Department is considering whether to tax the amulets, helping to offset loss of tax revenue from the general downturn in the economy. "There's a tremendous amount of money floating around in the amulet market," said department director general Sanit Rangnoi. What is Jatukam?The amulet's full name actually refers to two people, Jatukam Rammathep, and their origin is obscure and difficult to understand for someone not steeped in Hindu-Buddhist mythology. By some accounts, they were princes in the 13th-century Srivijay Kingdom of which Nakhon Si Thammarat was the center. Another theory is that the names are a corruption of Khuttugama and Ramadeva, two Hindu guardians that can be seen alongside the stairway leading into the inner sanctum of the Great Stupa of Wat Pra Mahathat, which is said to be the most important and historic Buddhist wat (temple complex) in southern Thailand. The first Jatukam amulets were stuck and sold in 1987 (they now fetch prices in excess of a million baht, or nearly $30,000). But only a few of the amulets were sold for many years. The craze only took off last year. Most Jatukam enthusiasts associate the amulets with a much more contemporary figure, Police Major-General Phantarak Rajadej, the provincial police chief who died last September at age 103. He was said to have magical powers and was instrumental in building the holy site called the City Pillar, now a center of the amulet trade. His cremation ceremony here in February drew tens of thousands of people, some hoping to obtain one of the talismans distributed to mourners. His Royal Highness Crown Prince Vajiralongkorn presided. On a rainy Saturday, I found my way to the City Pillar to observe the consecration of a new Jatukam amulet. The pillar is a golden stele, with the four faces of Buddha at the top enclosed in a white alabaster structure. In the late morning, the courtyard was already crowded with people. A huge offering table displayed a feast of symbolic offerings: heaps of grapes, bananas, crabs, durians, even two hogs' heads. A loudspeaker blared out constant announcements or prayers. Every now and then one heard the crackling of fireworks. At 1:30pm, 10 saffron-clad monks took their seats on a long bench on one side of the pillar and began a steady, droning prayer chant that lasted for 40 minutes as people paid their respects by listening respectfully, their hands folded in prayer. On the far side of the pillar complex, several men were kneading clay that would be pressed into amulets. The chanting came to a close, and a senior monk took his place in front of a press, having the privilege of striking off the first amulet. Then he stood up, cupping the newly minted medallion in the palm of his hand for all to see. People crowded around to gape and take pictures as if it were some kind of exotic and fabulously expensive rare jewel. Another little Buddha was born. Hope amid uncertaintyThere are plenty of theories to explain the enormous popularity of the Jatukam phenomenon in Thailand at this time in its history. And there are plenty of people happy to testify about motorbike accidents survived, of diseases cured by the miraculous power of the amulet. Some argue that the phenomenon is symptomatic of the "confused state of Thai Buddhism" - to quote The Nation newspaper - where temples and monks are willing to debase their religion and calling for the enormous profits that can be had from amulet sales, sales that dwarf the traditional temple trinkets by a huge margin. Some argue that Thais are feeling insecure given the country's political turmoil and the aging of their beloved monarch, His Majesty King Bhumibol Adulyadej, and thus put their faith in objects they think can bring them good fortune, or at least keep away the bad. One should not discount their sheer collectibility. New amulets are issued almost every day. Glossy, four-color catalogues display the latest models complete with the numbers of each limited edition and their prices. And there is also the simple excitement of one young woman at the City Pillar as she struggled to convey in her limited English to this unenlightened farang why she was so happy to be present at the consecration of a new Jatukam amulet: "It gives you everything."

By Todd Crowell is a Thailand-based correspondent for Asia Times Online.

(Copyright 2007 Asia Times Online Ltd. All rights reserved. Please contact us about sales, syndication and republishing.)

The facts behind the Jatukam Ramathep talisman nonsense

In the past month or so, several articles have appeared in the Thai and English media concerning the phenomenal popularity of a magical talisman, promising instant wealth to those who wear one.

The talisman features a divine being called Jatukam Ramathep, unknown in Buddhist or Hindu sacred literature. He seems to be the invention of a confused imagination, and most intelligent commentators condemn this new cult as indicating a corruption of both Buddhist morality and Thai animistic spirituality.

In order to understand the problem, we need to get the god's name right:

Jatukam Ramathep is the Thai pronunciation of the Pali Catugamaramadeva, meaning God Rama of the Four Villages. This is near nonsense as no ancient literature, Buddhist or Hindu, connects Rama to "Four Villages". Thus the name seems to have been created out of thin air.

However, the talisman is connected in the popular imagination to the Great Stupa of Nakhon Si Thammarat. According to respectable tradition preserved in an ancient document (see Wyatt, DK, "The Crystal Sands: The Chronicles of Nagara Sri Dharmmaraja", Cornell) the relics enshrined in the Great Stupa there came from Sri Lanka and the stupa was established with the assistance of traders from Sri Lanka, where Buddhism has always been protected by Hindu gods.

(The evidence is in the Mahavamsa and in folk religion to this day.)

Here is the evidence as far as I have been able to trace it from credible physical and documentary sources:

At the Great Stupa at Nakhon Si Thammarat, the stairs leading up to the circumambulatory terminate in a narrow stage with four images of gods. To the extreme left and right are two gods in brick and plaster with no attributes. However inscribed stone plaques (in apparently old lettering) announce that they are Lord Khattugama and Lord Ramadeva.

The door in the centre consists of two wooden leaves each carved with a deity in high relief. One is obviously Vishnu with his disc and conch, but he also holds a bow, indicating that he is the Rama incarnation.

The other deity has four visible faces and so has been identified as Brahma, but he holds weapons (unlike Brahma who holds sacrificial implements).

If one counts the invisible faces (at the back of the relief) one gets six. The six faces and the weapons indicate the god Skanda (known in Sri Lanka as Kataragama) who has six faces and holds all weapons as Commander of the Heavenly Forces.

A 16th century Pali chronicle (see Penth, H Jinakalamali Index, Pali Text Soc, 1994) tells the following tale: the King of Sukhothai had heard of the fame of a Buddha image in Sri Lanka and he desired to acquire it. He sent an emissary to the king of Nakhon Si Thammarat, who reported that Sri Lanka was invincible as it was protected by four gods, namely Khattugama, Rama, Lakkhana and Sumana.

In Sri Lanka, today, popular tradition claims that the island is protected by four great deities, among whom are Kataragama (Khattugama in Pali) and Rama under the tittle Upulvan (the Blue God or Vishnu) but as he holds a bow we must suppose he is the Rama incarnation.

All this information may seem confusing to those unfamiliar with Hindu-Buddhist mythology and iconography, but from this respectable evidence we may construct a credible history.

In the late 12th century Sri Lankan Theravada Buddhism became established in mainland Southeast Asia together with its relics, footprints, Bodhi trees, texts and protective deities.

These were most faithfully recorded and remembered at Nakhon Si Thammarat. However in modern times, tradition has been forgotten. People lack knowledge of the texts to which I have referred. As a result they have confused the two guardian deities, Khattugama and Ramadeva, and conflated and corrupted their names, producing Jatukam Ramathep, a single deity without a historical background.

But who can blame the Thais?

I am reminded of a tale told (I think) by Evelyn Waugh. In Italy he once visited an obscure church that housed a splendid old woodcarving of St George on horseback killing the dragon. It was festooned with scraps of paper bearing prayers for wealth, health and success.

Waugh remonstrated with the parish priest about this gross idolatry.

The priest ruefully agreed and added that when the cultural authorities removed St George for restoration, leaving the horse, his parishioners wanted to attach their petitions to its tail and mane. "My flock don't worship St George," said the priest, "they worship the horse!"
In like manner, it seems, many Thai Buddhists have forgotten the Buddha, his liberating teachings and the relics of his person, and instead devote themselves to a protective deity, and a spurious one at that.

Several distinguished Thai scholars have proposed that the Jatukam Ramathep phenomenon indicates a failure of Buddhism. I would prefer to avoid this conclusion as religions do not fail unless they become fossilised and obsolete (like classical paganism).

Rather, societies fail to remember and live up to the admirable principles of their religions.
Indeed societies tend to pervert and demean their inherited wisdom.

In the case of the Jatukam Ramathep talisman here in Thailand, we have a society that counts greed and gain as the highest good, and an educational system that fails to provide access to Asian cultures. Nor does it make available to the public our most important historical texts.

If many Thais had read the relevant parts of the chronicles that I have quoted, then a nonsense deity like Jatukam Ramathep would never have been conceived.

Michael Wright
Special to The Nation

STORY OF JATUKAM - ONE VERSION

Over the doorway at the entrance of Phra Mahathad Voramahaviharn Temple in Nakhon Si Thammarat, there are the statutes of Tao Kadtukam and Tao Ramathep, the guardian gods of holy relics of Lord Buddha. The name of one god is Tao Kadtukam which later people understand that it is Jatukam.
There are many stories related to Jatukam -Ramathep, and different versions of each story. One story tells of Pol Maj Gen Sanpetch Thammikul, the provincial police chief during the 1980s, going to Nang Phraya temple during a shamanistic ritual. The medium, a woman, told the policeman to come back. When he did come back later the woman wasn't there, but had been replaced by a new medium claiming to be the spirit of the military leader for the B.E. 17th century Nakhon Si Thammarat king.

The policeman came a third time, and the second medium claimed to be yet another spirit - Jatukam, who instructed him to lead the construction of a city pillar. However, the spirit advised him that first he should consult with Pol Maj Gen Khun Pantarakrachadej, who was thought to have magic powers. This is believed by some to be the reason why Jatukam-Ramathep was chosen to be a model for the amulet images when the campaign to raise funds for the city pillar was launched.
The city pillar was partly completed in 1987.

The original talismans were made in 1986. It was circular pendant a five-centimetres in diameter, and was priced at 49 baht. Now many are sold for more than 100,000 baht each.

In the past years only very few Jatukam talismans were produced, but after Pol Maj Gen Khun Pantarakrachadej passed away last year at the age of 103 (some say 108), the talismans again became very popular. It may be significant that his death on September 5 was just two weeks before the coup d'etat in Bangkok.
Since the royal cremation ceremony of Khun Pan last February, the Jatukam has become even more popular.

jatukams Marketing faith

Nakhon Si Thammarat is waking up after a long sleep. It has long been recognised as the site where voyaging Hinayana Buddhists first brought their religion to Siam from Sri Lanka in B.E. 1790 (1247). But what is causing a great commotion these days is the miraculous properties of the talismans which originated there in 1987. However, a main criticism of the charm is that it has little to do with the core principles of Buddhism.

The city is famous in Singapore, Malaysia and throughout Southeast Asia for the most sought-after of these amulets, the Jatukam-Ramathep.

The talisman is sold on many websites throughout the region as well, and marvels attributed to it are discussed in a number of chat rooms. In fact, the Internet is awash with information on the quality and mysterious power of the talismans. There are pictures showing the sacred ritual of its making, and also pictures of new models of the Jatukam, alongside an expensive price tag.
While some websites devoted to Jatukam might be consider as informative for some but others raise frowns from historians. For example, one website states that Jatukam and Ramathep are the sons of a King of the Central Thai Kingdom. (see related story page 5)

Why in this high-tech age are so many people intent on having at least one Jatukam with them at all times, and who is/was Jatukam? (see Box). The Jatukam-Ramathep talisman has become a most desirable object for so many people because they believe it can satisfy their needs and wishes - although they are quick to qualify that this is dependent upon each person's beliefs.
In Thailand, Jatukam fever began to attract media attention late last year, after many people in Nakhon Si Thammarat (NST) related miraculous experiences related to the talisman, which many regard equally as a Buddhist amulet.

MIRACULOUS DEBUT
Stories first began circulating a few years ago of people wearing the amulet who were saved from a variety of dangers and illnesses, or who had suddenly been visited by great fortune.
Sanya Phonklieng, the chairman of the Kanab Nak Tambon Administration Organisation (TAO) in NST, told of an incident close to his sub-district that made a believer out of him - two people escaping unharmed from a serious auto accident despite the fact that their car was severely damaged.
"They both had the Jatukam of Wat (name of temple is withheld by Perspective to avoid advertisement of the talisman). As the story of this and other incidents has spread, more and more have come to this temple, which has gotten more than 100 million baht from selling Jatukam," he said.

Sanya had never before thought there was any truth to the stories of the amulet's power. "If I did, I would have become a millionaire by now ... I could not believe that an amulet I purchased for 99 baht could be worth 1,000 baht just after taking it from the temple grounds on the same day. Now I can see its miracle immediately."
Twenty years ago he taught at a school located next to the temple where the first Jatukam was made in 1987. He regrets that he never bought any of the originals, which now sell for several millions baht.

A vendor in Bangkok who asked not to be named related his experience. He was running after a man who had just robbed some of his friends. The thief pointed the gun and fired straight at him, but the bullet did not hit him. The vendor said that before he just looked upon the Jatukam as a pendant, but now he said he has to worship and fully believe in it.
Early last year, a ticket seller on a public bus No. 4, from Klong Toey to Talad Phu, put up the big round Jatukam on her neck. She told some passengers that it would ensure safe journeys for the bus and bring her prosperity. At that time, people in Bangkok still had not heard much about Jatukam. Now they might envy her foresight.

A second-hand clothes vendor in NST said a friend of hers was carrying a bag containing Jatukams to be sold in Bangkok. The bag was stolen on a train. The woman prayed and made a wish to get the bag of talismans back. Soon after the police did catch the thief and returned the Jatukams to her.

Many teachers in the province have their own stories about the miracle of Jatukam. When a picture was developed, so one of them goes, a Jatukam image, sparkling and radiant, appeared in a corner of picture where there was no such thing at the time the picture was taken.
The most common stories around the province are related to car accidents from which friends and relatives wearing the talismans emerged safe and sound.

Regarded by some as an auspicious object, a talisman with claims to supernatural powers has become a very big business in Thailand, writes SUPARA JANCHITFAH

The Legend of Jatukam Ramathep

Once upon a time, many centuries ago (about 1700 years ago), it was a time of war and trouble. There lived a king and his princes in Central Siam. The elder prince named Jatukam and the other named Ramathep. After many years of war, the King finally conquered and managed to secure Sri Lanka into part of his Kingdom. There was a saying that the King possessed a sacred treasure, this was none other than the holy relics of Lord Buddha. Before the King began his journey to the newly conquered land, he tasked the protection of the relics to his two princes, & ordered them to guard it with their lives.

Some time later, the princes received information of plan by their enemies to capture the relics. They immediately informed the King in Sri Lanka. The King instruction was to quickly take the relics away by sea and head to Sri Lanka. Halfway through the journey, a thunderstorm struck and their ships were sunken. Except the two princes, the rest of the crew did not survive.

The two princes were washed ashore, but well. Without the sea transport, they could no longer bring the relics to Sri Lanka. They started praying sincerely to the relics, saying: “Dear Enlightened One! If this land we step upon is a holy piece of land, then please guide us let us live a new life here. With our people, we shall guard and protected your relics forever.”

Later the two princes built a temple on this holy land and with much hard work, they also establish a wealthy and strong city. They brought new hope and peace to all the people. In remembrance of the great deeds by the two princes, they named this place Nakhon Si Thammarat in their honour. This is now located at Southern of Thailand at the present time. The temple that the two princes built for the relics is called Wat Mahathat - as it is known now.

Ever since then, after a few centuries, many people had travelled to Wat Mahathat to locate the relics that were buried by the princes. Finally, they found a stone carving and the relics buried at the Wat. The stories of the two princes were found engraved on this stone.

The two princes had done many great deeds and the greatest is by erecting the temple to house the relics. And they promised to guard the Relics with their lives. They had earned respect from both the heavenly and earthly beings. Later, the people combined the two princes into one and named him Tao Jatukam Ramathep when praying to him. Tao Jatukam Ramathep becomes one of the most respected and popular deities in the South of Thailand. In olden days, Tao was used to address noble ones. It is believed that those that pray to Tao Jatukam Ramathep will be blessed with fulfilling life and better in all aspects in everyday work. (End)

Wat Phra Mahathat

The temple is located on Ratchadamnoen Road in Tambon Nai Muang, Amphue Meuang of Nakhon Si Thammarat province. This is one of the most important historical sites in Southern Thailand. The stupa, 55.78m high, has a distinctive Sri Lankan style. The top of the spire is entirely covered in pure gold. Inside the temple are many buildings of importance, especially the royal building which has beautiful architecture from the Ayutthaya period and the Sam Chom building, where the Buddha image garbed in royal attire - Phra Si Thamma Sokarat is housed. There are also the Phra Maha Phinetkrom (the equestrian image) building and the Thap Kaset building; while the Khian and Pho Lanka buildings are used to display artifacts donated to the temple by Buddhists from the whole region.

Over the doorway at the entrance of Wat Phra Mahathat in Nakhon Si Thammarat, there are the statutes of Tao Kadtukam and Tao Ramathep, the guardian deities of holy relics of the Buddha. The name of one deity is Tao Kadtukam, which later people understand that he is none other than Jatukam.

There are many stories on how the City Pillar (Lak Meuang) and the first Jatukam amulets were made. One story tells of Police Maj Gen Sanpetch Thammikun, the provincial police chief during the 1980s, going to Wat Nang Phraya during a shamanistic ritual. The medium, a woman, told the policeman to come back. When he did come back later the woman wasn't there, but had been replaced by a new medium claiming to be the spirit of the military leader for the B.E. 17th century Nakhon Si Thammarat king.

The police general came a third time, and the second medium claimed to be yet another spirit - Jatukam, who instructed him to lead the construction of a city pillar. However, the spirit advised him that first he should consult with Police Maj Gen Khun Pantarakrachadej (also known as Ajarn Khun Phan), who was thought to be a master of Buddhist magical arts (Puttakom). This is believed by some to be the reason why Jatukam Ramathep was chosen to be a model for the amulet images when the campaign to raise funds for the city pillar was launched. The city pillar was partly completed in 1987, and the original Jatukam amulets were made in 1986. It was circular pendant a five-centimetres in diameter, and was priced at 49 baht. Now many are sold for more than 100,000 baht each. In the past only very few Jatukam amulets were produced, but after Police Maj Gen Khun Pantarakrachadej (Khun Phan) passed away recently at the age of 103 (some say 108), the amulets again became very popular. It may be significant that his death on Sep 5th 2006 was just two weeks before the military coup in Bangkok. Since the royal cremation ceremony of Khun Phan last February, Jatukam amulets have become even more popular. But how long can the craze last?

by Yishun : Singapore : Wayne's Dhamma Blog

The popularity of the Jatukam craze stems from a blend of antiquated animism and modern materialism, writes SUPARA JANCHITFAH

Since 1987, there have been more than 400 models or names of the Jatukam-Ramathep talisman produced nationwide. As revealed by a recent Perspective's survey in Nakhon Si Thammarat, there are many more models set to be released on the market.

The names of most models are associated with affluence. For example, Super rich, Rich Without Reason, Miracle Rich and so on. The name may play a more crucial role in a person's decision to buy a particular model than the professed objectives in making each model. Many locals and monks know that the objectives are often used as a pretext to produce the talismans.

Pra Kru Santi Pattanakorn, the abbot of Nang Phraya Temple, where the initiative of the city pillar was discussed which led to the Jatukam amulet production, said many investors and producers have distorted the idea behind Jatukam making, and made the name offensive (see box).His temple is also producing Jatukam, but he emphasised that the production must be done with "truth, and purity", and not take advantage of anybody, obviously referring to the current situation. He said that he does not want temples to be tools for greedy investors to reap benefits.

People who live in the vicinity of the temple said that the abbot could not eat any food that is not made by the people he trusts. "It's dangerous for him as he speaks against many covetous investors," said a villager who asked not to be named.

There are monks in NST who are aware that producing the Jatukam has nothing to do with Buddhism, but most don't want to speak out as it will put them in a dangerous position.

Few monks can stand against the strong stream of temptation. Pra Kru Siridhammanusart, the Muang district Monastic Chief, said that his temple neither authorises the production nor produces Jatukam by itself. Most of the funds for temple projects and activities such as preaching Dhamma to young people, providing education for the monks and so on come from the people who were willing to donate without expecting anything, he said.

He said he does not go against those who produce Jatukam, but he will not do it. "What upsets me most is to see some monks hang the talisman on themselves. It means that they don't really understand the core and heart of Buddhism," he said.

"If anybody gives me the Jatukam, I don't refuse to acept it, but I will distribute it to those who want it. When I give it to anyone, I tell them how they have to practise good actions, they have to rely on themselves, and I tell them about the heart of Buddhism. I don't speak a word against it (Jatukam), but people will understand by themselves," said Pra Kru Siridhammanusart.

He said Jatukam is a worldly phenomenon, that it will peak and eventually decline. "Nothing will be sustained like the Dhamma of the Lord Buddha. The phenomena will come and go."

He added that if a monk goes against this worldly situation, he would be either be killed or manipulated into a situation that would get him disrobed.

Some monks in NST province have expressed disappointment at seeing high echelon monks in Bangkok presiding over some Jatukam-producing rituals. "Whom we should look up to," asked one monk, who asked that his name be withheld.

At the moment, there are no government laws or regulations that can be used to control the situation, but the Revenue Department is planning to impose taxes on Jatukam producers.

In the last two weeks, His Holiness the Supreme Patriarch announced that he would no longer provide materials from his temple, such as ash from incense or powder from bricks, to make the amulets.

The Songkha Council has just issued a regulation that any temple that wishes to produce Jatukam must get permission from the abbot of Phra Mahatat Voramahaviharn Temple.
No replacement for Buddhism
Last week, Silapawattanatham Magazine organised a seminar to discuss the Jatukam phenomena. The seminar attracted overwhelming public interest.

Prof Dr Nidhi Eoseewong said the niches (character) of Jatukam is responding to the ideology of the middle class, who are mainly engaged in business. Jatukam's niches is to make purchasers become prosperous. This could be seen from names like Super Rich, Super Millionaire, Immediately Rich and Forever Rich.

"There is nothing to replace Buddhism ... Jatukam is the religion for those who want to be rich, not Buddhism," said the renown historian. He also noted that the story of Jatukam is often distorted, and raised as an example the claim of some monks that Jatukam was the King of the Central Region of Thailand.

Nidhi said that many in the middle class these days distance themselves from temple or religion. Believing in Jatukam is a way for them to invent a new religion to suit their own beliefs. This new religion is at odds with the core of Buddhism, which Nidhi said is to "rely on oneself".

"In the past people separated religion and superstition, because they wanted to keep Buddhism pure. Many would not bring Buddhist statues into their house, as bad things in the home might make the statues impure," he said.

Dr Nidhi acknowledged that superstition has long been a part of many people's conception of Buddhism, but said it was normally controlled by the virtue of the religion, which prohibits the uses of superstition in a bad way.

He said it was important to ask what are the factors contributing to the weakening of Buddhism, and how the genuine religion can be revived.

Dr Chalong Soontrawanich of Chulalongkorn University said that Thailand might be the only place in the world that religious talismans can be made into a commodity and speculated on for profit, and noted that the Jatukam business is responsible for 1.5 percent of Thailand's GDP in recent months. He also pointed out that never before has the image of an ordinary person, not a monk or religious figure, been put on a talisman. The image of Police Maj-Gen Khun Pantarakrachadej was made into an amulet. The Pol Maj-Gen was thought by some to have magic powers (see box story).

Renowned archaeologist Srisak Vallibhotama put forth that the Jatukam phenomenon emerged because people feel insecure.

"Turning to superstition is an indicator of the failure of religion. When people have no faith in religion they turn to superstitions instead," he said.

Srisak said Thailand has always had two religious tiers - animism and Buddhism.

Animism, as reflected in the belief of many Thais in the spirits of houses and towns, is similar to the Jatukam phenomenon. Srisak said the initial good intentions behind making the Jatukam - fund raising for temple construction, etc. - had been distorted. Jatukam is commercialised in many temples, he added, and some monks have almost become like shamans and exorcists.

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