Self Mutilation Festival: Exhibition Meets Voyeurism at Phuket’s Jor Soo Gong Naka Shrine

An October dawn spills over the Jor Soo Gong Naka Shrine in Phuket, bathing the gathered crowds in soft light. A barely teenage boy stands still while a father-figure man attaches a flower garland around his wrist. He’s not going to school today but for a barefoot walk down the streets of his hometown. It’s Jia Chai, Tesagan Gin Je, or simply Jay – Phuket’s annual self-mutilation festival.

Self-mutilation is a spectacle. Because there are – spectators. A forest of selfie sticks grows around the garden of piercing rods

The man’s gloved hands fumble with a stubborn piece of string poking delicate petals. The boy’s face was much less resistant than that of a flower. Two metal skewers pierced his cheeks easily, like a marshmallow. No blood in sight.

Over six dozen ma song spirit mediums show up for the first of more than 30 street processions scheduled during the nine-day Phuket Vegetarian Festival. These men, women, and children are believed to embody the Nine Emperor Gods, celestial Star Lords who, according to Taoism, preside over planetary movements, and matters of life and death.

In a trance-like state, the possessed hosts feel no pain. Numbed down, many undergo an extreme piercing ritual that would make holes in their cheeks, tongues, or body, to provide space for needles, spikes, swords, and even quirky objects.

Self-mutilation is a spectacle. Because there are – spectators. Besides the closest relatives and friends supporting their ma song in this intense ritual, tourists fill up the tiny shrine yard. A forest of selfie sticks grows around the garden of piercing rods, fighting for the same space.

One usually has to be a medicine student to come so close to open wounds. But here, the anatomy lesson is free. Human meat attracts observers like exposed skin does with mosquitos. Once a year, the Jor Soo Gong Naka Shrine becomes a natural habitat for exhibition and voyeurism.

Blades of devotion

As the first procession on the festival roster, the Jor Soo Gong Naka Shrine doesn’t just draw amateurs with smartphones – it’s a magnet for professional photographers. The perfect shot could capture global headlines, but it comes at the cost of many clicks and jostling elbows.

This year’s star turns out to be Sirinnicha Thampradit, a 29-year-old woman calmly sitting on a yellow plastic chair, using her hands to support three swords slicing through her right cheek. She started collecting scars also as a teenager, experiencing her first possession when she was 17.

“My god has chosen me and I sacrifice my body to him once a year. I am so proud”, Sirinicha tells an AFP reporter later.

“I didn’t feel any pain during the piercing”, she reveals, surrounded with paper tissues soaked in blood. “Even if it did hurt, I could tolerate it without medication or going to the doctor.”

Just in case, an ambulance is parked at the entrance of Jor Soo Gong Naka Shrine. But the staff mainly reminds visitors like me that wearing a cap prevents heatstroke. One paramedic discretely slips a yellow-and-red plastic cap, graciously provided by the Wai Wai noodle soup brand, into my hands.

Influencers stealing the spotlight

As for Sirinicha, her wounds should heal within a week. She credits her unwavering faith for protecting her and other ma songs in her family. Maybe from pain. But not from pain in the ass, also known as travel influencers. Here, the divine shield seems powerless.

Adam from The Country Collectors crouches to steal a selfie with her, without even the courtesy of saying ‘hello’.

His mouth and eyes go cartoonishly wide, his eyebrows arched in performative disbelief – a demonstration of manufactured shock.

Dissatisfied with the outcome of the shot, he waves to a random bystander.

“Can you take a photo of me?”, he asks.

Of me. Not – of us. Sirinicha is here reduced to a decorative backdrop. Her consent is presumed, much like that of the chair she is sitting on. She can’t speak with her mouth full, though.

After Adam, who would later publish a YouTube video, with a thumbnail title screaming “I WAS SHOCKED”, another instamodel swoops in to borrow his minutes of fame too.

The Origins of Jor Soo Gong Naka Shrine
Jor Soo Gong Naka Shrine is known through a variation of spellings. Google Maps prefers Jor Soo Kong Naka Shrine. Other online sources may sometimes call it Choor Su Gong, Jchoor Su Gong, Jor Soo Gong, or Jo Su Gong.

If that's not enough variety, the temple dedicated to the Taoist deity Chor Soo Kong has more aliases: Naka Tao Bo Geng, or Hun Jong Aaam / Hun Jong Arm Shrine, translated as Cloudy Sky Monastery.


The shrine in the Wichit Sub-district of Mueang, back then just a modest thatched-roof structure, was built in 2499 of the Buddhist Era (1956 in Gregorian calendar). Its original purpose was to enshrine the sacred objects brought to Phuket by Hokkien Chinese settlers, who arrived to work in the island's thriving tin mines.

Thanks to the donations of the devotees, the shrine went through several expansions. The most recent major renovation was completed in 2566 (2013 in Common Era). Today, it's a bright yellow building with a traditional roof and four pillars hugged by green dragons.

By positioning its yew keng procession as the grand opening act of the Phuket Vegetarian Festival, even if relatively small, Jor Soo Gong Naka Shrine managed to become a central point of Taoist spiritual practices in Phuket, attracting significant interest from not only local crowds.

The divine descent in focus

To hunt the “best” shots of the Jay piercing ritual, one must arrive early at the Jor Soo Gong Naka Shrine. The march through the town officially starts at 7:30 a.m., but devotees gather as early as 6 a.m.

The crowd sits quietly, dressed in all-white or light purple, with imprints of Chinese gods on their shirts. Teenage boys puff on e-cigarettes as they decorate deity sedan chairs they would be carrying – with long red firecracker rolls. Cars are numbered in the back, prepped to carry god icons on their roofs.

Photographers, some with tattoos and body modifications, have the heaviest load – with backpacks, telephoto lenses, and action cameras strapped to various parts of their bodies. With one pair of hands, only multitasking secures both pro photos as well as videos for socials. The most prepared ones wield long rods crowned with 360 cameras, so they can fish for footage over each other.

In this atmosphere of anticipation, a commotion unfolds at the shrine’s altar adorned with small statues. When a drumbeat breaks the murmur of the crowd, the ritual begins. Between green dragons wrapping around the shrine pillars, a man shows up kneeling, then raising incense sticks toward the sky.

Soon, more men exit the shrine. Now in their bright yellow and black aprons, with whips around their necks and black flags in their hands, they stand out from the all-white crowd.

These are ma songs, regular shrine followers in a changed state of mind. The gods had entered them, and now their heads shake left and right. With cramped jaws, they descend among the mortals.

One of them gesticulates his discontent with a messy pile of shoes left near the golden lion statues. “Clean it up!”, as if he demands. Someone readily obliges.

Holy holes

There is a pop-up “waiting room” in Jor Soo Gong Naka Shrine’s yard. As in some religious version of musical chairs, these plastic seats move around according to the available space. And new ma songs, possessed by divine entities, get to sit in them, willingly submitting themselves to mutilation.

For piercings larger than standard needles, a prop circulating around the most is a shiny cone-shaped tool. While a helper steadies the ma song’s head, the piercer inserts fingers into the mouth, to “feel” the spot. With a determined push, the stainless-steel cone drives into the cheek, expanding the hole to the right size. The cone is then removed, and replaced with rods, swords, sickles, hooks, roses, sun umbrellas, or basically any creative find from a local hardware store.

One devotee has a particularly heavy load to carry. His leg jerks rhythmically as the cone pokes holes, under the watchful eyes of phone cameras. After puncturing one cheek, the piercer continues pushing the sharp tip through the mouth, forcing itself through the other cheek too. The ma song vocalizes the discomfort, saving his face from resembling the Swiss cheese even more.

The mutilation process appears excruciating, but those involved claim to feel no pain when gods take over. Yet, as we peer through the lens of the camera, the sweat beading on their foreheads is hard to ignore. When a female ma song finally gets her piercings in place, her face glistens in a peculiar shine of smeared lipstick and tears.

Self-mutilation is difficult to watch, but perhaps even harder to look away from. Smartphones and cameras make sure our uncomfortable gazes stay glued to the scene.

To witness the dramatic piercing rituals and street procession from Jor Soo Gong Naka Shrine, see this short YouTube video (viewer discretion is advised)!

When did self-harm first start?
Self-mutilation rituals are far from a modern phenomenon. In Phuket, these traditions have developed over the centuries. While they are seen as acts of resilience and devotion, they also serve a larger purpose: helping devotees channel their gods to protect the community.

However, self-sacrifice for the community has a complex history that spans many cultures and beliefs, and has roots in ancient rituals.

In early tribal societies, self-inflicted wounds were often symbolic rites of passage, marking the transition into adulthood or preparing individuals for spiritual roles. In some Native American tribes, young men took part in a multi-day Sun Dance, an enduring ritual that involved piercing the skin. Similarly, the Aztecs practiced piercing as a form of self-sacrifice, offering the gift of precious blood to their gods.

Self-mutilation appears in the Bible as well. In the Old Testament, the prophet Elijah encounters prophets of Baal who cut themselves with swords to invoke their god (1 Kings 18:28). But Christianity also connects martyrdom with faith, from medieval art showing Saint Sebastian riddled with arrows to modern reenactments of Easter crucifixion at Maleldo Festival in the Philippines.

Certain branches of Shia Islam practice self-flagellation (tatbir) during Ashura, a collective mourning over the martyrdom of Hussein, the grandson of the Prophet Muhammad.

In Malaysia, Hindus participate in the Thaipusam Festival, where believers pierce themselves as an act of devotion to Lord Murugan, the god of war.

Beyond acts of religious zeal, self-mutilation has also found a place in contemporary performance. Many artists, from Marina Abramović to sideshow performers such as Zamora the Torture King and Norwegian Pain Solution, used self-harm to provoke intense reactions of discomfort and explore the boundaries of pain.

Trick or treat

For ma songs, cheek piercing is not mandatory. At Jor Soo Gong Naka Shrine, some of the possessed devotees have needles with tassels or figurine heads perforating their arms’ skin. One has a spiked morning star mace holing his tongue.

Then there’s a man with the axe, blood dripping from his mouth. Occasionally, he slides the razor-sharp edge across his tongue.

There are definitely elements of shock performance. One ma song removes a grape from the tip of his cheek-piercing skewer and hands it to a kiddo who bursts into tears. Everyone else laughs.

Even when they are offered just candies, children are not sure how to react in this bizarre version of “trick or treat”. Seeing a self-mutilation festival up close definitely shocks many of them.

Technically mind-absent, some ma songs are still very aware of the nature of the attention they are getting. They stop to take photographs with fans. When they just see a lone lens, they may slow down their walking pace, suddenly roll their eyes back, or completely freeze in a hero pose with a lifted leg, and a connected thumb and middle finger.

Ma songs’ escort enjoys the cameras’ attention too. Proud of their procession representative, the members of the entourage also strike a pose, if they are not already reporting live via their own phones.

Even the traffic police, who temporarily divert cars from the procession’s path, make their own documentation. One officer multitasks with two recording devices – a 360 camera, and a smartphone.

From blessings to burns

At makeshift altars, set up by local families and businesses, the ma songs may pause, taking fruit from the offerings, giving it a ritualistic twirl around an incense stick, and then presenting it to someone (that’s how I scored a dragonfruit for breakfast myself!). But besides giving the goods, they also take away the bad. That could be in the form of a fruit too, or some pyrotechnics.

Being a ma song is not easy. Sugar-high children wait for their candy. Kneeling adults crave their blessings. Young adults want to throw firecrackers under their feet, testing the miraculous painproofness in Doubting-Thomas style.

As they walk barefoot through the tropical heat, ma song’s naked soles rub the burning asphalt, as well as bravely face those mini explosions.

Only occasionally, the supportive followers sprinkle their feet with water. Sometimes, an airflow bounces off of the waved flag, barely brushing over ma song’s skin.

Their companions may wipe away sweat from their faces, or blood from their open wounds. Red-stained paper towels are casually discarded right there, on the floor. The cleanup squads wait at the sidelines, ready to return the firecracker-polluted streets of Phuket to their original state, as soon as the parade is over.

Just like roads, during the nine days of the Phuket Vegetarian Festival, people undergo a temporary transformation too. Devoted meat-eaters might try a vegetarian diet. But as soon as the festival shuts down, they’ll probably return to the old eating habits. Ma songs will also be just regular Phuket citizens again, with only scars to mark their close encounter with the Nine Emperor Gods.

Self-Mutilation Festival at Jor Soo Gong Naka Shrine – Conclusion

During the Phuket Vegetarian Festival, Jor Soo Gong Naka Shrine hosts one of the most intense and mesmerizing displays of faith in the world. Encountering ma songs, seemingly immune to pain, may be overwhelming for first-time visitors. But it’s about more than shock value.

With hundreds of tourists snapping photos and filming from inches away, these rituals become entangled with a sense of voyeurism

While the thought of piercing skin and enduring physical pain may make many shudder, for devotees, these self-mortification acts are about purification. During the event, devotees become vessels for divine energy, in a process they consider sacred.

For ma song, self-mutilation may be a deeply personal trial. Yet, with hundreds of tourists crowded around, snapping photos and filming from inches away, these rituals become entangled with a sense of voyeurism. The line between private devotion and public spectacle blurs.

Visitors often stand transfixed, both drawn in and repelled by the extreme sights. In one way, they are seeking a visceral connection to an experience that feels raw and unfiltered, yet they’re also consuming it as a performance – moving from one dramatic ritual to the next.

The theatrical display is magnetic, almost impossible for onlookers to ignore, no matter how far removed they are from its cultural or religious significance.

With crowds pressing closer, eager to capture each moment on camera, the outsiders become, in some sense, participants, creating a cultural artifact of the event. With respect toward Phuket’s acts of faith, this sometimes intrusive documentation might feed global curiosity, as well as preserve the tradition.

Where to stay near Jor Soo Gong Naka Shrine?

If you are planning to visit the Phuket Vegetarian Festival and attend the procession from Jor Soo Gong Naka Shrine, I highly recommend making your base in the Old Town. It is much more vibrant and interesting than the shrine’s immediate neighborhood.

The Elements Boutique House

A great accommodation choice right in the heart of the Old Town, on Soi Soon Utis Street, is The Elements Boutique House, a property inspired by Phuket’s Chino-European shophouse architecture. From wooden double doors and arched windows to chim jae-style inner court (typical part of long and narrow houses, where an area opens from floor to ceiling to let air and light in), it’s an impressively functional and pleasant 2023 renovation of a former garage house.

Out of four rooms, I stayed in Aqua (others naturally named Earth, Air, and Fire). All rooms have different styles, ranging from Japanese minimalism to modern decor. My quite large sanctuary (40 square meters!) came in classic style with wooden furniture and blue walls.

Besides a comfortable king-size bed, there was also a bay window seat looking out at a quiet, dead-end alley (with all the pyrotechnics the Phuket Vegetarian Festival is known for, you will appreciate the fact that this area is mainly used by neighbors). Another skylight roof brings more light to a freestanding bathtub, while the toilet and shower room come separately.

With quite cool four showerheads and a glass wall that echoes the sounds of Japanese onsen, picking between soaking in a tub and using a standing shower with plant-based formula toiletries, is a hard choice.

Check out The Elements Boutique House in this short YouTube video!

Double basin and double working desks make the Aqua room a fantastic choice for couples. But I had no complaints about enjoying the place all by myself. Plus, I got an extra si tao sor, a welcome cookie connecting the guesthouse with Chinese-Thai heritage!

Depending on the dates, rooms at The Elements Boutique House start at around 2,300 baht (around 60 euros) per night. Check out the current rates for your chosen dates on Booking or Agoda!

Aekkeko Hostel

If you are looking into budget options in Phuket Town, I can recommend Aekkeko Hostel on Krabi Road.

Hidden behind a bookstore, the hostel starts with a lounge area that has a few cool resting places, such as a hanging chair, or a net stretched on the first floor.

The mixed dormitory fits eight people, with curtained-off beds, and always-on AC, unlike the common areas where you will have to handle fans.

Still, with free access to water and a shared kitchen, this reasonably priced hostel is a great choice for backpackers visiting the Phuket Vegetarian Festival.

If you’re prepared to walk like me, Jor Soo Gong Naka Shrine is 50 minutes away. Otherwise, there is always Grab!

A bed in the Aekkeko Hostel dormitory costs 340 baht (9 euros), while private rooms start at 980 baht (27 euros) per night. Find the exact prices for your dates on Booking, Agoda, or Hostelworld. 

More accommodation options

If you insist on staying in the vicinity of Jor Soo Gong Naka Shrine, which would be more gentle for your morning wake-up, there are several options within a 500-meter radius. Check out the 4-star hotels with outdoor swimming pools, such as Recenta Phuket Suanluang and Little Nyonja Hotel, or pick a decent 3-star Leelawadee Naka!

Where to eat nearby?

After following the Jor Soo Gong Naka Shrine procession, you’ll likely need to fuel up. Luckily, there are plenty of delicious meals near the proposed accommodations that are worth trying.

During the Jae Festival, plant-based meals are readily available on nearly every corner. Learn everything you should know about vegetarian food in Phuket! 

Kopitiam by Wilai

If you want to try Phuket-style Baba-Nyonya (Peranakan Chinese) food, an authentic place to do so is an old-school restaurant on popular Talang Road – Kopitiam by Wilai.

They offer a variety of local dishes, but one standout is their Panang curry, a thick red Thai curry with a mixture of red chili paste, fresh Thai herbs, and dry spices in coconut cream. Popular versions of this dish include chicken or beef, but during the Phuket Vegetarian Festival, that won’t be on the menu. The vegetarian Panang curry is still quite flavorful.

Pair it with a refreshing drink as, even in the mild version for Westerner palates, the dish still packs a punch in terms of spices.

A portion of Panang curry with rice at Kopitiam by Wilai cost me 150 baht (4 euros), and a Coke adds another 35 baht (1 euro) to the bill. 

A Pong Mae Sunee

Just at the entrance to Soi Soon Utis, the street leading to The Elements Boutique House, A Pong Mae Sunee is a food stall that often has a long queue of customers. They make khanom a pong – simple, but quite special coconut crepes in six miniature woks simultaneously heated over charcoal.

Observing the couple at work is pleasurable, but their lightly sweetened crispy pancakes with a soft center are an even more delicious reward. It didn’t come as a surprise that this food stall’s snacks earned a Michelin Bib Gourmand recognition.

See the A Pong Mae Sunee couple making these famous pancakes in this YouTube short! 

One rolled crepe at A Pong Mae Sunee costs 5 baht, but a pack of six is 25 baht (barely 70 cents). I haven't seen anyone taking only one. 

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