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.

by Posttoday