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Thursday, July 5, 2007
Thailand caught in an amulet craze
Monday, June 4, 2007
The facts behind the Jatukam Ramathep talisman nonsense
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:
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
Monday, May 14, 2007
STORY OF JATUKAM - ONE VERSION
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 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
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
Sunday, May 13, 2007
The Legend of Jatukam Ramathep
Wat Phra Mahathat
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
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.
No replacement for Buddhism
Last week, Silapawattanatham Magazine organised a seminar to discuss the Jatukam phenomena. The seminar attracted overwhelming public interest.
Don't settle for just any amulet: the Jataka promises instant relief
While many retail shops selling Buddha amulets and coins are witnessing a drop in sales, those selling Jatukam amulets are experiencing long queues of enthusiastic customers.
One buyer claimed the amulet could immediately answer her wishes, prompting her to start collecting more of them.
Jatukam is named after a prince of the Srivijaya kingdom in southern Thailand who lived around 1,700 years ago. When his kingdom was threatened he managed to defeat his attackers. As a result, people worship Jatukam when they feel insecure or are worried about the economic situation.
Another buyer collects Jatukam amulets not only because of his belief in their magical powers but also for their stylish design.
"The amulet makes buyers feel they have something to hold onto in a volatile situation," said Nattanya Burapakorn, owner of one Jatukam amulet shop in Bangkok. She claimed to sell between 100 and 200 Jatukam amulets per day.
Tor Duangvichai, owner of an antique Buddha amulet shop, said that during this difficult economic and political time, people felt insecure. "So they look for these, which satisfy their wishes in a very short time and at a low investment cost," he said.
But what is the difference between a Jatukam and a Buddha amulet?
Nattanya says customers tell her the Buddha amulet does not answer their wishes immediately and they have to strictly continue to do good deeds, unlike the Jatukam, which customers claim enables them to fulfil their wishes within a short period.
There are over 400 different models of Jatukam amulets on the market. The first model, made in 1987, cost less than Bt100. It is now worth between Bt500,000 and Bt600,000.
Nattanya said the price of a Jatukam had increased due to rising demand. The price of some of the most sought-after models jumped five times within a short period after the launch last year.
Laem Pisalo, editor of the Buddha amulet section of the Thai-language newspaper Kom Chad Luek, said those who worshipped Jatukam amulets ranged from businessmen to merchants and grass-roots people.
The most expensive Jatukam amulets cost between Bt1.5 million and Bt2 million each.
He added that many investors and temples now created Jatukam amulets instead of general Buddha amulets to ensure a quick return on investment. Jatukam-makers spend over Bt100 million a year on advertising in several media channels.
Tor said around 55 temples had plans to make the amulets, while last year more than 90 temples turned out the prized talismans.
"It is a boom era for the Jatukam," said Tor.
Almost 60 per cent of the retail amulet shops at Pantip Plaza Ngamwongwan have now turned to focus on promoting the Jatukam rather than the Buddha amulets, he said.
Kwanchai Rungfapaisarn
The Nation
The Jatukam Ramathep amulet phenomenon is symptomatic of the confused state of Thai Buddhism
Jatukam amulets are gaining a huge following based on claims of magical powers and the good fortune they can bring to their owners. Indeed, the creator of the original Jatukam amulets was a highly respected and honest police officer in Nakhon Si Thammarat who was reputed to possess knowledge of the occult. After some editions of the Jatukam amulets gained currency, people in the amulet trade, who traditionally manufactured amulets bearing the Buddha's image, jumped in to capitalise on the newly lucrative business. Since then, Jatukam amulets - and tales of their magical powers - have been promoted in a big way by shrewd manufacturers. Hundreds of Buddhist temples throughout the country are now ordering Jatukam amulets to sell as part of their fund-raising campaigns.
It is worth noting that the Jatukam phenomenon is no different from the long-established commercialisation of Buddhism through the sale of Buddha amulets. Usually the issue of "special editions" of Buddha amulets is initiated by lay administrators from temples with the blessing of abbots or senior monks. The amulets, which usually undergo some sort of consecration ceremony, are then sold to collectors and profits are shared between the lay administrators of temples and the monks. The rationale cited by the Buddhist monastic authority for tolerating, if not condoning, such commercial practice is that Buddhists from different backgrounds worship in different ways. Some take an intellectual approach to Buddhism by studying the Buddha's teachings and applying that knowledge in their personal life, while others still cannot get over their attachment to animistic practices, including amulet worshipping and black magic.
Just like traders in more common Buddha amulets, traders of Jatukam amulets know how to manipulate their customers. People began to speculate on Jatukam amulets, sending the prices of some editions soaring, and some amulets that originally sold for a few thousand baht have appreciated in price 100-fold. But it remains to be seen if the Jatukam phenomenon is going to last.
The Nakhon Si Thammarat provincial authorities have called a meeting of amulet manufacturers, Buddhist temples and people in the trade to try to clean up the image of the Jatukam amulets. Lately there have been many complaints about "fake" or "substandard" amulets found to have been circulated in the market. The authorities insist that distribution of the amulets should be treated as just another medium through which to get to know dhamma and the Buddha's teachings. In other words, everyone to his own taste.
But there is a fine line between amulet-making in order to help people find the true meaning of Buddhism, and the systematic commercial exploitation of Buddhism. Temples often claim that they give out amulets as tokens of appreciation to people who make merit by donating money. Merit-making through donations to temples is widely practised by Thai Buddhists, but not many people attach as much importance to the study of the Buddha's teachings.
The Religious Affairs Department and the National Buddhism Office have no intention of intervening, saying amulet collecting is something that many people rely on for peace of mind, and Buddhists who collect amulets should be allowed to pursue their beliefs and preferences, within reason. This advice makes sense. Many Thais feel insecure, given the ongoing political turmoil, economic uncertainty and social instability. The more insecure people become, the more they seek out objects reputed to have supernatural powers that will bring them good fortune. If nothing else, the phenomenon offers food for thought on the relevance of Buddhism in this society, or the lack thereof.