“Today, Thai people are without hope … there is no certainty in their lives”.

This statement came not from one of Thailand's many academics or social critics, but from a popular young entertainer, Patcharasri “Kalamare” Benjamas. She was writing about the national anxiety epitomized by the extraordinary cult of Jatukham Ramathep amulets which seized Thailand in late 2006 and the first half of 2007. Deeply uneasy about the economy, politics, and the royal succession, Thais bought tens of millions of these much-hyped amulets to protect them from adversity. For a variety of reasons, 2007 was a troubled time for Thailand and for Thais.

After a period of exceptional stability following the promulgation of the reformist 1997 Constitution, which gave rise to the dominance of Thaksin Shinawatra, from 2001 to 2006 and culminating in the military coup of September 2006, Thailand was again reverting to messy and fractious multi-party politics. Yet this was not a simple reversion to pre-1997 realities, and the disunity was not now a matter of mere party differences. The messiness of pre-reform politics had been restored, alongside an explicit clash between two distinct yet inter-related power networks which went to the heart of the modern Thai state. As former Thaksin spokesman Jakrapob Penkair put it:

The year 2007 saw the contested nature of Thai politics acutely revealed. The nation was bitterly divided between supporters of former Prime Minister Thaksin Shinawatra — who had been ousted in the military coup of 19 September 2006 — and his opponents. Thaksin's supporters came from a range of backgrounds; they included many rural voters in the north and northeast who supported Thai Rak Thai's (TRT) “populist” rhetoric and programmes, as well as elements of the middle classes and business community who applauded his criticisms of the bureaucracy and the country's traditional institutions — including the palace.