| |
|
|
| |
|
|
Prateep Suthathongthai |
exhibition / project |
series |
| |
Holy Production, (2013) |
|
| |
|
Eng I Thai |
Reproduction of the Sacred in Contemporary Thai Society
Chatri Prakitnonthakan
Many would have to agree with the contribution made by Walter Benjamin in the critical essay “The Work of Art in the Age of Mechanical Reproduction” stating that the systems of capitalism, industrialism and consumerism will propel a social phenomenon which eradicates the sacredness and aura of particular objects.
Cultural matters of a pre-capitalist society have once own a sacredness, but confrontation with the manufacturing process rapidly mass-producing copies of original items brings about the obliteration of theirnoble, original, and holy qualities.
However, a contrasting result is produced when this theory is applied to Thai society.
If the statement of Walter Benjamin stands true, how do we explain the trend of Jatukam Ramathep -an unusually popular amulet is believed to provide protection and good fortune to the bearer- that occurred several years ago? Can we perceive the mass-production of these amulets as based on capitalism without any depth of sacredness? Has sacredness been entirely engulfed by capitalism? Has capitalism transformed unvalued clay and other “elements” into worthy acquisitions, pricing up to thousands, ten thousands and hundreds of thousands Baht?
It is obvious that capitalism has converted Jatukam Ramathep amulets into merchandises. As a new marketing strategy, plane-full of people were flown to attend the incantation ceremony of special amulet editions. Concepts of sanctity, sacredness, and mystery are deeply rooted within the social psyche and consequentially facilitate the trend of Jatukam Ramathep amulets into popular culture.
An interesting observation is that the modern production of Jatukam Ramathep amulets does not restrict the aura of the object, due to the Thai understanding that holiness is not compromised by the processof reproduction. Magical powers of a deity are not manifested in one particular object and can be endlesslydivided to correspond with the quantity stamped out by a modern machine.
Regarding the commerce of Buddha images and amulets, many people believe that sacred objects have fallen victim to capitalism. By being tagged with a market price, these objects are being stripped off their value.
The previous statements hold some truth, although not entirely. This is evident when sacred items are treated as decorative art objects in the home. However, in many cases they sustain their sacred value by undergoing various ceremonial processes, such as re-incantation, which is a ritual that returns sacredness to Buddha images and amulets; despite having been presented as priced shelf items.
Additionally, a set of vocabularies have been composed to avoid devaluing the sacredness of holy objects: “rent for worship” instead of “sell”, “solicit for charity” instead of “money collection”, etc. Through thispractice, there is a clear consideration of both aspects of capitalism and sustainability of sacred objects.
This phenomenal relationship between capitalism and sacredness is an undeniable fact in Thai society. Rather than a hostile intrusion of capitalism into spiritual faith, we seem to be witnessing a loving marriage between these two contrasting social systems.
The belief that “sacredness” is in extreme opposition of “capitalism”, in my view, has risen from the anxiousness caused by the blurring boundary between “the sacred” and “the profane” in contemporary society.
“The sacred” is a territory of situations, space and time that are different to ordinary everyday life. It helps humans to recognize the abstract and spiritual elevations beyond human physicality’s. This could include life beyond death, spirits, gods, virtue, etc. “The profane” is a realm of situations, spaces and time corresponding to everyday life. It is tangible to humans and filled with desires, profits, love, greed, lust, and
hatred. These are neither grand nor immoral and evil characteristics but are rather typical and natural expression of any human being.
The existences of “the sacred” in forms of beliefs, rituals or symbols are reflections of the heightened spiritual world that does not exist in reality. It heals the spirit and is something that people have faith in. Important roles of “the sacred” include preservation of the social structure, reassurance of morality (althoughmost systems are operated by suppression), illustration of power structures within social classes (usually
unequal), sustainment of social stability (even if they are the stability of certain groups), answering to numerous troubles of social crisis.
For these reasons, it is understandable why most people do not embrace the co-existence of sacredness (representative of the sacred) and capitalism (representative of the profane). The acceptance ofthis co-existence will allow the blurring of the boundary between both territories. This is worrying as both territories fulfill both dimensions of the human. The sacred realm eases humanity from worldly sufferings that can be at times excessively brutal, while responding to the spiritual needs beyond habitual life. The profane realm responds to natural human desires that are still full of love, greed, rage, and obsession.
Nonetheless, a critical reality is occurring in contemporary Thai society.
Cultural objects that have the social status of the sacred, existing prior to capitalism, such as Buddha image, talisman and amulets, have now become signifiers signifying at least two different meanings: as sacred matters and as a type of commodities within a modern market system. Although many think that these meanings are contradictory of each other, in actual reality, both can remain within the same society.
For instance, the Buddha image has been reproduced, edited, altered and resized to apply onto merchandises as demanded by the consumer market. We are surrounded by these products: a broken hand of a Buddha image, antique head of Buddha, the artist who paints close-up views of the Buddha’s facial features, etc. They are purchased to decorate wealthy homes, hotel lobbies and hung above beds in resorts.
Meanwhile, the same items can also be placed within the praying room of the wealthy individual, respected as a sacred piece. We can find these sacred items that are loaded with layering contexts in any public spaces, whether they are at Tha Prachan market, Jatujak weekend market, shopping malls, art galleries, and even simply laid out for sale along the street path.
Even though Thai society avoids or pretends not to recognize the existences of the two contrasting systems explored above, the vague condition bringing about overlapping of statuses and definitions continueto exist. This reality has confirmed that in Thai society, the marriage between “capitalism” and “sacred matter”has established an advantageous co-dependence for both systems.
|
 |
|
|
|
| |
|
|
| |
|