Support Cambodia for World Heritage Listing of Preah Vihear temple @ 2008 Canada

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World Heritage Listing of PREAH VIHEAR On June-July 2008 in Quebec – Canada.

Please E-mail your support to: g.boccardi@unesco.org

Photo courtesy: The Royal Embassy of Cambodian to the United Kingdom

PREAH VIHEAR TEMPLE: The Mountain Temples of Gods
Name: Prasat Preah Vihear (ប្រាសាទព្រះវិហារ)
Creator: Suryavarman I and Suryavarman II
Date built: 11th & 12th Centuries CE
Primary deity: Shiva
Architecture: Banteay Srei (fortress of women) style and others
Location: Preah Vihear Province, Kingdom of Cambodia
Ownership documents: International Court of Justice in the Hague @ 1962  (Click here for the original documents in pdf) 

UNESCO’s World Heritage Committee recognized that the Sacred Site of the Temple of Preah Vihear is of great international significance and has Outstanding Universal Value and agreed in principle that the Temple should be inscribed in the World Heritage List.

 

In the 6th century , King Yasovarmamn I (889-900) began work on the original dedicated to Shisa as result of spiritual development, increased political prestige and economic growth was naturally reflected in the Temple undergoing more than 300 years of consultation with deal of remodeling under subsequent King Suryavarman II (1113–1150) this increased prestige naturally changed the original small sanctuary into one of the greatest Khmer temples of all times. This ranking was the result of the finest in situ carving that depicted the highest standards of unique Khmer architecture.

 

Courtesy: The Royal Embassy of Cambodian to the United Kingdom

 

Via: http://mengho.wordpress.com/

Khmer New Year – Choul Chnam Khmer

In ancient countries of Chompou Tvip (the central continent of the seven continents surrounding Mount Meru) the elder people adopted the Khmer New Year’s date in Khè Mikasè (January), i.e. the early year. According to the lunar calendar, they formerly chose three seasons including Heman Radov or winter, Kimha Radov ir hot season and Vasan Radov or rainy season.

Since Chol Sakarach (Lesser Era) they have formally adopted the solar calendar and held the Khmer New Year Festival in Khè Chèt (fifth month) that is a free time from their farming. Four main seasons in the solar calendar contain winter, spring, summer and autumn.

The Khmer people have adopted the fifth solar month, known as Khè Chèt, to celebrate their New Year festival. Usually, according to the solar calendar, the Khmer New Year falls on the 13th of April although sometimes it falls on the 14th of April.

The auspicious occasion of the Khmer New Year is detailed in the astrological almanac and extends over three days. The first day is known as Maha Sangkran or “Great Almanac Day”, the second day is called Veara Vanabath or “Worshipping Day”, and the third day is known as Veara Leung Sak or “Rank and Promotion Day”. Of the three days Veara Leung Sak is considered the most auspicious.

The history of the Khmer New Year is closely connected to the seven signs of the zodiac for the week. The legend of the New Year is detailed in the Almanac which says: In ancient, happier times, a young man by the name of Thoamabal, the son of a tycoon, had an extensive knowledge of three Vedas (ancient books on Hinduism) by the age of seven. Thoamabal’s father built a temple under the spread of a large Chrey tree (a fig tree) on the banks of a river that was home to many species of birds. He had an innate ability that enabled him to understand the languages of birds. He had an innate ability that enabled him to understand the languages of birds.

Thoamabal’s attributes allowed him to become a layman in charge of religious ceremonies for all classes of people. Upon hearing this news another religious leader Kabel Maha Prohm, decided to challenge Thoamabal with tree riddles. He vowed that if Thaomabal could successfully answer the riddles he, Kabel Maha Prohm, would be beheaded; however if Thoamabal could not answer the riddles correctly then it would be Thoamabal who would be beheaded. Thoamabal insisted on having seven days to answer the puzzling enigma until Kabel Maha Prohm agreed.

For six days Thoamabal could not solve the problems and knew that he faced the prospect of being killed by Kabel Maha Prohm the next morning. He therefore decided ton hide himself and let his life fade away by natural causes. He hid himself beneath a pair of sugar palm trees in which a pair of eagles were nesting, that night Thoamabal overheard the eagles talking.

The female asked, “What will we eat tomorrow morning?” The male eagle replied, “We will eat the flesh of Thoamalobal because tomorrow he is going to be beheaded by Kabie Maha Prohm due to his inability to solve the riddles”. The female then asked, “What are the riddles?” The male answered, “The first riddle is, where is luck to be found in the mornine?” Of course the answer is that luck is on the face because people always take water to wash their faces.

The second riddle asked, where is luck located at noon? It is on the chest because people always take water to wash their chests. Finally, the third question asked, where is luck located in the evening? The answer is that luck is on the feet because people always wash their feet in the evening. Thoamabal overheard all of the conversation and so happily returned to his temple. In the morning Kabel Maha Prohm came to ask Thoamabal if he could answer the three riddles.

Thoamabal successfully answered each of the riddles. Kabel Maha Prohm realixing he had failed, called his seven daughters, who were maids of Branma, to learn of his fate.Kabal Maha Prohm said, “Your father is foing to be beheaded in front of Thoamabal. If my head is set on the earth , if will set fire to Earth, if my head is thrown into the air, the rain will evaporate, if my head is thrown into the sea, the sea will dry up. Therefore I ask you, my seven daughters to get a holy metal tray on which to set your father’s head”. Having said this, he beheaded himself and his head was passed to Neang Toungsa, the eldest of his daughters. She placed her father’s head on the holy tray and then proceeded to walk around Mount Meru for one hour, respectfully keeping the tray on her right hand. She then took the tray to the temporary sanctuary of Phnom Kailas. At Phnom Kailas, Preah Visakam created a hall where seven holy glasses (Pheakabatei Saphea) were set. The glasses were for use by angels during ceremonies. Each year the seven angels took turns to invoke the head of Kabel Maha Prohm to and complete a holy procession around Mount Meru. Following the holy procession the angels returned to their heaven.

The Seven Angels of the Almanac: If the annual procession talls on a Sunday then the day will be known as Toungsa. The other days are, Monday is Kooreak, Tuesday is called Reaksa, Wednesday is named Monday, Tuesday will be Kereney, Friday is known as Kemera and Saturday is Mahaotra.

During the Khmer New Year Festival, youths gather to play popular traditional games such as Chaol Chhoung (throwing a ball) and Bas Angkunh (throwing brown seeds). The youths are normally divided into female and male teams to play these games.

In some parts of Cambodia, e.g. Siem Reap and Battambang, they play a game known as the “Trot Dance”. Trot performers dance and ask for alms from house to house in their village. A man will ride on a long curved stick with a deer’s head on one side and with a cluster of grass on the other side like the deer’s tail. Two men pretend to be hunters and are armed with a crossbow. When they receive alms they will donate it for the benefit of the local pagoda.

In villages along the Mekong Riverinthe province of Kandal women gather to rowboats in front of the pagodas. This action is believed to appease the crocodiles. This custom originated long ago when many crocodiles lived in the river. In some villages, people trample on effigies to appease the ghosts that live in the trees near the pagodas and ask for happiness in the coming year.

The Khmer people will gather together and visit pagodas and temples on the occasion of the Khmer New year. Each year many residents from other provinces visit Angkor Wat to worship to the powerful gods and trace their ancestors’ heritage.

Source: http://www.mot.gov.kh/

Cambodian Buddhism

Theravada Buddhism is the religion of virtually all of the ethnic Khmers, who constitute about 90% or more of the Cambodian population. Buddhism originated in what are now north India and Nepal during the sixth century B.C. Theravada Buddhism is a tolerant, non-prescriptive religion that does not require belief in a supreme being. Its precepts require that each individual take each individual take full responsibility for his own actions and omissions.

Buddhism is based on three concepts: dharma (the doctrine of the Buddha, his guide to right actions and belief); karma (the belief that one’s life now and in future lives depends upon one’s own deeds and misdeeds and that as an individual one is responsible for, and rewarded on the basis of, the sum total of one’s acts and act’s incarnations past and present); and sangha, the ascetic community within which man can improve his karma. The Buddhist salvation is nirvana, a final extinction of one’s self. Nirvana may be attained by achieving good karma through earning much merit and avoiding misdeeds.

A Buddhist’s pilgrimage through existence is a constant attempt to distance himself or herself from the world and finally to achieve complete detachment, or nirvana. The fundamentals of Buddhist doctrine are the Four Noble Truths: suffering exits; craving (or desire) is the cause of suffering; release from suffering can be achieved by stopping all desire; and enlightenment –

Bddhahood – can be attained by following the Noble Eightfold Path (right views, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), which constitutes a middle way between sensuality and ascetism. Enlightenment consists of knowing these truths. The average layperson cannot hope for nirvana after the end of this life, but can by complying, as best he or she is able to, with the doctrine’s rules of moral conduct-hope to improve his or her karma and thereby better his condition in the next incarnation.

Source: http://www.tourismcambodia.com

National Anthem

Kingdom of Cambodia

Nation Religion King

Lyrics: His Highness Patriarch Chuon Nat (1883-1969).  Adopted: 1941

Historical Background

The song derives its name from an ancient Khmer kingdom.  Its music was adapted from an old folk tune. 

The country originally adopted this anthem in 1941, but it was replaced after the Communist Khmer Rouge took over in 1976.  “Nokoreach” was restored in 1993, when Cambodia became a constitutional monarchy. 

 

Original Khmer Words

 

 

English Translation

1

Heaven protects our King

And gives him happiness and glory

To reign over our souls and our destinies,

The one being, heir of the Sovereign builders,

Guiding the proud old Kingdom.

 

2

Temples are asleep in the forest,

Remembering the splendour of Moha Nokor.

Like a rock the Khmer race is eternal.

Let us trust in the fate of Kampuchea,

The empire which challenges the ages.

 

3

Songs rise up from the pagodas

To the glory of holy buddhistic faith.

Let us be faithful to our ancestors’ belief.

Thus heaven will lavish its bounty

Towards the ancient Khmer country, the Moha Nokor.

Traditional Mahori Music of Cambodia

Classical Khmer music is often divided into three categories: pin peat, the ceremonial music of the former royal courts; phleng kar, the songs of the wedding ceremony; and mahori, secular entertainment music, also originating in the royal courts, that is played by a string-based ensemble.

The music here comes from a cassette originally produced by the Sayonara Music company in the 1980s, and has been dropped from their catalog. As of March 2003, their web site has also been dropped. The performance is from the early 1970s, and features an electric bass and a great deal of reverb. No information is given about the performers.

1. Phoumea Tak Lolok
2. Khmer Krang Phka
3. Khaek Mon
4. Sat Heu
5. Saray Nimnuon
6. Sorya
7. Toch Yum
8. Khmer Plom Slek
9. Soy Son

Source: http://www.asianclassicalmp3.org/mahori.htm

Khmer Sayings

In the former Cambodian society, people have gone through many experience f life, and they want to guide and advise the next generations with some insights and directions, which later on known as lessons learned from the informal society. For any particular life experience, situation or circumstance, there was a lesson learned drawn from it. Those lessons learned were formed and transformed into good and beautiful sentences (often with rhyme words) to make people easy to say and remember, and finally become “sayings”. For me, Khmer sayings and Cambodian lessons learned from the former Khmer society are the same. 

During the course of time, while some sayings still useful and powerful for the current Cambodian society, some others become irrelevant or even hindering forces to the positive social changes. In other words, there are sayings that influence Cambodian behaviors positively and sayings that influence people’s behaviors negatively. Some old Khmer  sayings are not relevant at all for the current society (meaningless). Below are some sayings that still have powerful influences on Cambodian attitudes and practices:

 

 

 

Khmer sayings that facilitate learning and change

 

	Tork Tork Penh Bampong	Do thing step by step; small things (saving) will be accumulated to a big one. (Direct meaning came from Cambodian countryside while people produce palm sugar)
	Drop by drop fills the(bamboo) container

 

 

	Ches min chhnah chorng	Willingness get more successes than knowledge. It gives values to person’s attitudes rather than his or her knowledge.
	Knowing is not better than willingness

 

 

	Ches mok pi rean,mean mok pi rork	This saying encourages people to learn and to work hard (not lazy), if s/he wishes  to become knowledgeable and rich.
	Knowledge come from learning, wealth from business

 

 

 

	Ches dob min smoeuning prasab mouy	Being skillful is far better than just having knowledge. This saying gives more values to people’s talent and their creativity in achieving the goal.
	Know 10 is not equalthan 1 skillfulness

 

 

	Damrey choeung bourn kung mean ploat, nek prach ches stoat kung mean phlek	Everyone makes mistakes. No one can avoid mistakes. Making mistakes is human natural.
	4-feet elephant will surely trip, professional wise man will surely forget

 

 

	Kmas lngung toeb ches,Kmas kror toeb mean	Being sensitive to your weaknesses so that you can overcome them. If you don’t care about them, nothing will be improved.
	Feeling shame of being ignorant leads to be knowledgeable, feeling shame of poor leads to be rich.

 

 

	Khoeng koch, khoeng khat	We need to control our temper (anger) so that everything will go smooth without disasters.
	Anger is damage,anger is waste

 

 

 

 

Khmer sayings that hinder learning and change

 

	Strey bangvel changkran min chum	Women has limited ability to do thing. The prioritized work for women is around household (such as cooking, cleaning, children etc.)
	Women cannot manage around stove

 

 

	Kloun tirp kom toung dey kley kom choung sra war aub phnom	Do not try to do anything beyond your abilities and available resources.
	Do not try to grasp the mountain with your short  body and short arms

 

 

	Kom Kit dochchao chak smok	This is a saying from a Cambodian folk story. A man sat on the top of a palm tree, and was making a box from the palm leaves. While he was doing, he started to dream with a logical steps, i.e. when I have produced so many boxes, I will get a lot of money, and when I get a lot of money I will do this, then this …, finally I can hire a housemaid to work for me, and if the housemaid does not work and behave appropriately for me, I will kick him. While dreaming to this stage, the man has made a real kicks down the palm tree, and unfortunately he fell down from the palm tree .
	Do not think like the man, who makes palm leave box

 

 

	Num min thomcheang neal	Parents have power / control over their children.Parents can make decision on behalf of their children. What the children have to do is to comply the parents’ decision.
	Cake is not biggerthan its basket

 

 

	Khoenh damrey chuh, kom chuh tam damrey	Do not try to do anything beyond your capacity and ability. Do not be ambitious!
	See elephant defecates, do not defecate as it does

 

 

	Kom put sralao,kom pradao srey koch	Sralao is a kind of tree.The saying means that you cannot change anything from its nature. Prostitutes are not be able to be educated to change their attitud
	Do not bend sralao, do not educate prostitute

 

 

 

Khmer sayings about power

 

	Pong moan kom chul ning thmor	Weak (powerless) people not to challenge powerful people.
	Egg not to hit stone

 

 

	Phnom mouy min del mean kla pi	There is only one powerful person, who has the control over one area (location).
	A mountain neverhas two tigers

 

 

	Changkes mouy bach kach min bak	Represents the power of solidarity or being togethe
	A bunch of sticks cannot be broken

 

 

	Tek loeng trey sisra-mauch, tek hauch sra-mauch si trey	A powerful person will certainly powerless in some circumstance, and the powerless person will be powerful in another circumstance. Circumstances can change people’s power status.
	when water raises,fish eats ant, when water decreases, ant eats fish

 

Source: http://www.camlefa.org/cam_sayings.html

Cambodian History

CAMBODIAN HISTORY

When we want to reflect and discuss on Cambodia’s development especially to learn about Cambodia’s development challenges, as the starting point, we should take Cambodian history into serious consideration. Much evidence showes that the history really has significant influences and impact on the current development process in Cambodia. In particular, in many cases, Cambodian behaviors and practice are strongly determined by their past history.

Cambodia locates in South-east Asia, bordering Vietnam, Laos, Thailand, and Gulf of Thailand. Cambodia has a big fresh water lake called “Tonle Sap”, which is home of great sweet water fish population. The capital city Phnom Penh lies in the intersection of 4 rivers. Cambodia has tropical climates, in which two seasons can be observed throughout the year, i.e. rainy and dry seasons.

Cambodia has gone through many regime changes in the 20th century. Below is s timeline representing the evolution of Cambodia.

Important characteristics of Cambodian history

Cambodia was known as a country with a range of natural resources such as sweet water fishes, mines, forest, wild animals etc. However, it remains the one of the poorest country in the world.

Cambodia is also known as a country with significant cultural heritage in South-East Asia. Many people in the world know Cambodia through Angkor Wat, a famous stone temple from the 12th Century. Cambodian students learn that there are around 1080 temples with different ages in Cambodia, spreading in different provinces in this country. The most beautiful temples are located in Siemreap province. Cambodian temples attract many people around the world.

 

For about nine decates, Cambodia was under French colony. The country was very much influenced by French people and culture. As result, Cambodians call every white long-nosed expatriate as Barang (translated: French). It was observed that French influences in Cambodia were somewhat decreased in the last few decates, and new generations prefer to learn and study English instead of French.

 

Cambodia was led by the Khmer Rouge regime for three years and eight months (1975-79), to that time people in Phnom Penh were evacuated to leave the Capital to leave in rural areas. Two million people (especially the intelligent) were killed, and thousand of traumas and extremely fearful memories were left behind.

 

Every Cambodian, who survived from the Khmer Rouge, is affected by post traumatic stress left by it, which often leads to many mental issues such as sleeping problems, memory loss, depression, stress, aggression and violent behaviors etc. Those issues are difficult for Cambodian to unlearn, and as results, they loss of self-confidence, fear, lack of trust, lack of initiatives, and resist to change. Even the regime already gone for nearly 30 years, the trauma reminds very powerful in people’s minds, and also transferred to their next generations.

Click on a picture to enlarge it.

The Vietnamese troops forced the Khmer Rouge from the Country in 1979, and then, a new government supported by Vietnam was set up.  It was observed that Vietnam has significant influence to Cambodia after the Khmer Rouge downfall.   

 

From mid 20th century, there were at least eight different regime changes in Cambodia. A person, who was born in 1970 has experienced six different regimes. It was observed that most regimes changed from good to bad. During the regime changes, the civil war was happened throughout the history, in which many people have learned to shoot and kill, and many Cambodians were killed or died through diseases and mine accidents.

 

Cambodia’s economic development is different from other countries as it started in the early 1950s as a free market economy, then turned into socialist (central planned) economic form, and finally returned to free market economy. Currently, Cambodia is still one of the poor countries in the world.

 

The majority of people living in Cambodia are Cambodian, with rich of ethnic minorities such as Islamic (Cham), Chinese, Vietnamese, Pnorng, Kouy, Charay etc. In the last three decades, many Vietnamese immigrated into Cambodia. In the last three decades, Cambodians were/are educated to treat the Vietnamese with “gratefulness and respect” even in the reality they have different mentality that seems not be able to go well along with each other.

 

Except above 10% of the people, who live in the Capital city, the majority of Cambodians live in rural areas, performing traditional agricultural activities. They use oxen and buffalo to plow their rice field, and the activities are very much depending on natural rain water. Rice is the most important food for Cambodians throughout the country. People used to benefit from natural forest and other natural sources for their living such as fish, frogs, crabs, snails, and vegetables and tropical fruits. There are also some traditional handicraft activities in the villages such as silk production, bamboo bag, fishing instrument, music instruments etc.

 

There were many political tendencies and orientations in Cambodia. Cambodians experienced a range of political leaders, such as French colony, Kingdom, USA oriented, genocide communist, dictators, socialist, Vietnamese supported, and a young democratic oriented country. The influence from China and Vietnam was/is significant. In the last 14 years, there were more than 30 political parties joined the election process, and three of them were on the top, who were elected by Cambodian people, and have their representatives in the National Assembly. The Cambodian People’s Party (CPP) has been in power since 1979, and is seen as a dominant party up to now.

 

It was observed that the main agenda for election campaign undertaken by CPP, the ruling party, is the win of Khmer Rouge on 7 January 1979, after which Cambodian people owed life to the party (the party’s emphasize). Khmer Regime was often considered as a baseline to compare/ measure the Country’s development. For the opposition parties, the hot agenda observed during their campaign was the statement of a “constant flow of illegal Vietnamese immigrants” into Cambodia.

 

Currently, there are many hot discussions about “Kampuchea Kraum”. It was mentioned that Kampuchea Kraum was former Cambodia land, but since over 50 years, the French leader (as French colonized Cambodia) submitted that land (with approximately 12 millions Cambodians) to be controlled by Vietnam until now. This aspect represents another part of the Cambodian history.

 

Source: http://www.camlefa.org/cambodian.html

Cambodian Culture

When we talk about development, we often mention about changes in people’s behaviors and practice. Why do we need to do that? Are their behaviors and practice not good or not supportive to development? What are social-cultural factors underlying those behaviors?

 

In this section, we attempt to highlight the important aspects of the Cambodian cultural and social factors that influence Cambodian ways of thinking and patterns, which leads to certain behaviors in their daily life.

What are important aspects about Cambodian culture?

When talking about culture, there are a range of related issues to be explained. Many Cambodian people are serious about the culture as they have conservative perspectives to that, in which they worry about the possible disappearance of the Cambodian Nation as result of dissolved culture. Khmer people used to state:

 

When the culture extinguishes, the Nation will disappear. When the culture is magnificent, the Nation is prosperous.   Khmer proverb

The Khmer people define culture in a meaning of some things that represent the Khmer identity, and distinguish Cambodia from others.  The important aspects of Cambodian culture should include:

Tradition and customs/patterns

Cambodian beliefs and religion

Khmer letters and language

Khmer literatures

Khmer arts

Cambodian Traditional practices

Tradition (in Khmer: Propeyni) is the set of common practice in Cambodia, which valued by most Khmer people as a good thing to be maintained. Habits/patterns (in Khmer: Tumneam tumLap) are set of norms or behaviors that were practiced by many Cambodians in the past, but they lost their values and are currently being practiced partly by the Cambodian society. Tradition has higher status than a pattern. A practice can be developed to a tradition, and later on a tradition can just remain a pattern when it was not valued by the whole society anymore.

 

There are Cambodian common practices in their every day life based on the Khmer traditions and patterns. These include practices during the life cycle (from birth to death) and the traditional Khmer ceremonies.

 

With regards to the life cycle, Cambodian tradition indicates three main significant times in people’s life: time of Birth, time of wedding and time of death. All the three times, there will be always many people coming to join the time.

Time of Birth

 

Before birth Take care with food (no chili). Dress in bigger cloths – make space for child to grow Do not take some things from the high/top With a range of abstinences (e.g. don’t sleep at day; don’t take shower at night; don’t sit in front of a door or step etc.

During birth Call traditional nurse to help with the birth Pray to god and the village spirit to help

After birth Mother needs to warm up with fire for up to one week Ask Achar (a Cambodian priest) to help praying that no ghosts will be around the child One month: reception party. Celebrate to the grand father and grand mother spirit to recognize the child. Invite friends and relatives to come and join a party. First kid – big party.

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  Time of Marriage

Before the wedding Match making (Che Chov): parent of the groom ask someone (should be a lucky women) to act as match maker to make a survey to the bride, including her marital status, birthday, birth animal, age etc., then that women goes officially to the bride’s parent. The process needs three times. Asking for marriage (Sdey Dan Doeng): It is the Cambodian tradition that a man has to ask women for marriage (not vice versa). When the bride’s parent gives a green light to the match maker, the process of asking for marriage can be started, in which representatives from both parties are needed. The process can take three times. When they formally agreed, they start to talk about the arrangement of the wedding. The most important thing here is the wedding date because it can bring bad luck to the couple when a wrong date is chosen. The Achar or a fortune teller can determine a good day for wedding. Note: In the former Cambodian society, before a wedding process can be started, the groom needs to live with and work for the bride’s parent for a period of time to demonstrate his ability in performing the work. If he get past this probation period, he will get married, otherwise he will be dismissed. Based on Khmer tradition, the wedding will be organized at the house of the bride. The ceremony takes three days. Currently, times for wedding reduced, and people can marriage from ½ to one full day. There are several sequential steps in the wedding procedures, guided by a wise man called Achar.

Important steps at the wedding day (s) include: Groom procession Parents discussions (approving the process) Sampeah and matching Tie the hands Hair cut Ring exchange Wedding reception (party) After the wedding Three days after wedding: go to pagoda get best wishes from the monks. Married couple go visit relatives and friends Couple goes to commune to register and get marriage certificate. From that point of time: both persons are formally husband and wife. In a modern Cambodian wedding, some people also go on honeymoon.

Some observations of Khmer wedding

In the current Cambodian society, when people get married, they hire wedding cloths from the shop. During the ceremony, the bride and groom need to change costumes many times according to the specific step of the process.

When a wedding ceremony takes place, the whole village or even other neighbor villages will certainly know as they will play music very loud from early morning to late night. This tradition (loudness) has now tensions with some people who need to rest.

During the wedding reception (party), people can have it at home or in a restaurant. When the party start, they also play music very loud so that no one can discuss or hear some things else. Some times, the music was very sad during a party.

In the capital or in some cities, when people organize wedding ceremony, they used to block the roads to make space for the ceremony and to show their power and status.

It is observed that during the wedding party, instead of giving gifts, people give money to contribute to party expenses.

When participating in a wedding ceremony, people especially women need many hours to make up and dress well.  Furthermore, I observed that some times one cloth is designated to one wedding only (a really waste of money I think).

Not every case, but often I observed that during the wedding party, people dress very smart, wear expense jewelry, drive very expensive car (if available), to show their wealth and status. When I show that I don’t like this, people think that I am crazy because I don’t follow the “Cambodian river”. 

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Time of Death

When a person dies, all family members including extended family come to the ceremony. Important processes include:

Before death: monks pray many times until the person becomes to his/her end.

After death: many steps of ceremony will take place. Call Achar for helping with everything. Death music plays all the time. A white flag is hanging outside the house indicating that someone is death.

Body procession: many people will come including monks, either to the pagoda for burring or to somewhere for bury. There will be a different music during the body procession.

Observation:

Here again, it’s about the music. It is worse than the wedding because the type of music is very different, and often goes until late night or throughout the night. The music attempts to make good things for the death person, but the people living in the village and around the area, especially the children, were so afraid of such music. As result, children experienced trouble sleeping over night. Many Cambodians believe that when people die, s/he becomes a ghost, and the ghost will haunt others.

 

Cambodian traditional ceremonies

Visak Bochea

Meak Bochea

Khmer New Year

Phchum Ben

Water festival

(Content will be written at a later stage)

 

 

Other key Cambodian Practices / Patterns

 

Some patterns presented here have just developed from the regime changes, especially from the past lessons learned such as Khmer Rouge. Many of them were seen as negative consequences from the past fearful history rather than just from the old Cambodian society. However, there are patterns from the very former society that seem not helpful anymore to the current development. As all of those were conscious or unconscious practiced by Cambodians, they become part of the Cambodian culture.  

 

Greeting

The common greeting to each other is Sampeah (putting palms together as in prayer). The high of the bow determines the level of greeting, examples (from low high): a lower status person – friends and colleagues – higher status person- parents – King – monks – god (god is the highest). Some people also shake hands, but it seems Cambodians rarely hug each other except some couples that they miss each other so much. 

Politeness and safety first

Cambodians used to be polite all of the time. Challenges or disagreements are not common behaviors. The communication happens in a way that the harmony between people can be maintained. Politeness is the key, and sometimes people just keep quiet. Every behavior is associated with a reason of safety. Cambodians are not daring to do anything that leads them to feel unsafe. This does not mean that they do not have anything to express or to do in a certain way, but as they are afraid of taking risks, they prefer to keep inside their heart.

  

Gratefulness

People in the Cambodia society are educated to thank someone, who have done good thing for them. Children were educated to be grateful to their parents as people used to articulate “mother’s goodness is big like a mountain”. Children, who do not listen to parents are perceived as “bad born” children. This also applied with other people who had helped or provided assistances to another persons.

Saving face

Like other people, Cambodians are very encouraged when they are respected and their faces are well maintained in the public. The top leaders do not like criticism or negative feedback as they might feel they lose their reputation because of such actions. Often, feedback were seen as blames, and as anyone in the world, people don’t like blame. In addition to that, Cambodians seem not like anyone who does not take care of or kill their feeling.

Power and status

In Cambodia, usually people are classified into different classes, the most common are three: high class (rich people), middle class (middle), and lower class (poor people). There are not many high and middle classes, but many poor people especially those who live in the rural communities. The gap or the differences between the rich and poor is so big, and represents unfairness in income distributions. The status underlies sources of power in it. People used to say “I am poor, so I have no power or I am powerless”, “they are rich, so they have power”. On the other hand, people get rich through power, i.e. if they have power, they can do everything (including illegal activities) to become rich. The efforts for getting the power have shown many decates through different ways such as military force, violent activity (threaten or kill), buying the position (corruption or bribe), and any other businesses. So, power leads to high status and richness.

“Egg should not hit with stone” (Khmer: Pong muan kom chul ning thmor) Khmer saying about power

Foreigner influence

It becomes a culture that Cambodians perceive foreigner as source of influence. White “long nose” foreigners are automatically associated with power what we call “Barang power” and Cambodian behaviors are very much influenced by this, e.g. “I am afraid of the Barang”, “Hey, Barang is coming now, let do the work…”; “don’t worry, Barang is not here” etc. In addition to that, many Cambodians tend to depend on foreigners.

Relationships

When people become adult, they will be married. It is the Cambodian tradition that men need to ask women for marriage. Often, the parents are mediators for their children. Parents look for a suitable girl, and then propose to their son to marry her.

 

A person, who has sex before marriage, was seen as not good. When they get married, the husband has the responsibility to do the work outside the house to earn incomes to support the family, and women generally take care of children and do all household tasks (this differentiation of work has changed a bit from time to time).

 

The relationships in the family are often dominated by parents, in which the parents make decisions on behalf of their children. In the past culture, children had no right to debate or reject parents’ proposal, and this culture has changed for some extend, but still exists in some parts of the society.

“A cake is never bigger than its basket”. (Khmer: Num min thom cheang Neal) A Khmer old saying about parents’ control over children

Food

The worst period in life was the Khmer Rouge regime, in which most people were hungry. Cambodians learned to eat most of the things that can move, either from inside the water or from forest (worms, various insects, snails, frogs, snakes, crickets, grasshoppers etc.). Most of them still are eaten in Cambodia and they are very delicious.

 

The most traditional Cambodian food is rice and fish. From rice, Cambodians produce many other foods such as noodle, wine, desserts (sticky rice), sweet foods etc. The most typical Khmer soup is “KorKo”, a soup of fish, meat, and a range of combination from vegetables. Khmer noodle (soft noodle) is eaten everywhere in Cambodia. Cambodians now also try to eat western foods, and discovered an fascinated experience. Another most popular food is Cambodia fish cheese “Prohok”. Foreigners say Prohok smells “stinky”, but Cambodians say “it smells so delicious”. 

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Common Cambodian chronic social diseases developed during the old Cambodian society, especially from the last four decades. The author would not disagree with anyone, who calls them as part of the Cambodian culture, but he would prefer to call or emphasize them as ” social diseases” rather than culture in order not to make the readers to have a negative view towards Cambodian (good) culture. They are applied to most Cambodians people (not everyone). Those social Cambodian disease are for examples: Power differences Status and classes (rich and poor) Never daring to do something again (fears) Lack of trust No self-confidence Not able to unlearn Resistance to change Egoistic, jealousy Short-term thinking (not strategic) Expatriates favoritism and dependency Not valuing Cambodians Corruption Violence and impunity Etc.   How can these social diseases be healed?

 

 

 

Cambodian Religion and Beliefs

 

Cambodians associate their beliefs in Buddhism, and they believe in Karma. They believe that there are previous life, current life and next life. So, the reason that you are poor now, because you did not done enough good things in your previous life. So, try to do many good things in this life, so that your next life can be better. The overall belief is “doing good things, will get good things”.

 

Cambodians demonstrate their beliefs by going to the pagoda, which is the spiritual place to do good things. Monks symbolise Buddhism and are respected by all Cambodians.

 

Source: http://www.camlefa.org/cam_culture.html

Khmer Wedding Protocol

A traditional Khmer wedding is one of the most joyous occasions for a Khmer family and typically lasts from three days to an entire week. It is a grand affair, full of color and festivity, as well as steeped in tradition. Family, friends, and other members of the community come together to share in the celebration. Musicians play throughout the day on traditional instruments, and the couple is dressed like royalty. The bride may change her outfit several times in one day. If the wedding were a weeklong affair, she could declare the color of her dress each day and the guests would dress only in that color.
Unlike most Western weddings, guests are usually highly animated during the ceremonies, with elders typically explaining the significance of the various customs to the younger generation. Please feel free to turn to a neighbor if you should have questions or comments about what is occurring. You may also stand up and leave the room if you need to stretch your legs. Guests freely move in and out during ceremonies, which is not considered rude.

At the beginning of the day, the bride customarily waits at her parent’s house while the groom gathers a procession of his family and friends. The procession symbolizes the journey of the prince Preah Thong to meet his bride the princess Neang Neak. The groom’s procession approaches the bride’s home bearing wrapped platters of gifts, usually fruits and Khmer desserts, and is led by a band of musicians and singers.

Traditionally, the mai ba (a well-respected member of the bride’s family who serves as its representative) comes out to greet the procession. The different number of fruits and desserts are counted – the more, the better. If found to be satisfactory, the mai ba and ma ha (representative for the groom’s party) run through a humorous verbal parlay which ends with the groom and the rest of the procession being invited into the bride’s home.

Sien Doan Taa – Call to Ancestors

Today is a beautiful day
And the arrangements are ready.
We offer these gifts
Inviting you to join usAnd shower us with your blessings

In Khmer culture, family bonds are the ones that are the most important, and a marriage is the inclusion of the couple into their new families. At all important events, family and friends are called upon to share in the celebrations and offer their blessings. This ceremony calls forth for those who have passed away, both family and friends, to offer their blessings and observe the wedding, if not in body, in spirit. It is a time to reflect on those near and dear to our hearts and remember to include them in our happiness.

Soat Mun – Blessings from the Monks

Out of respect and reverence for the monks, we ask that you remain silent while the bride and groom receive their blessings during this ceremony. Traditionally, three to five monks or as many as seven will invoke blessings which have been specifically chosen for the couple by the monks.

Gaat Sah – Cleansing Ceremony

O beautiful lovebirds,
Let us look at your facesPerfect shapes, all aligned.
Teeth as white and bright as ivory.

Before the bride and groom are officially married in the Khmer tradition, they must be properly prepared through an elaborate cleansing ceremony. The singers, representing visiting devada (deities who watch over the mortal realms), dance around the bride and groom. Their songs represent their enchantment with the beauty of the new couple, and they agree to personally cleanse and purify the bride and groom to bring them good fortune, beauty, and grace for the rest of their lives. The devada cut the hair of the couple and shave the groom, throwing away any excesses and misfortune that may have lingered. The new couple is also perfumed. At the conclusion of this ceremony, the visiting devada return to the realm of tansuor, the home of the gods and deceased ancestors.

According to the legend of Preah Tong and Neang Neak, they married without the naga king’s knowledge. Neang Neak prayed to the devada to witness her hair being cut, after which they then carried locks of hair to her father. When he received her locks, he rejoiced in the knowledge that his daughter was being married.

Bang Chhat Madaiy – Honoring of the Parents

“Rumleuk kun madaiy oeupuk.”
“Remember your obligations to your parents.”
“Honor your parents as you do the gods.”

This common Khmer sentiment is rooted in a Buddhist parable about not forgetting “kun” – a kind act or deed for which one owes repayment (a debt of gratitude). A monk explains to a temple visitor that without parents, one cannot be brought into the world to honor the gods in the first place. The traditional song that is performed is a reminder to the bride of the hardships of raising a child. It is a song of parental duty and fulfillment, which the bride and groom will one day experience for themselves. During this ceremony, the bride holds an umbrella over her mother, a gesture that symbolizes the reversal of the protective role of her parents.

Bongvul Pbopul – Passing of Blessings

“Mun ouy laing leah, mun ouy prort preah.”
“Do not separate, do not part ways.”

In this ceremony, currently married couples are asked to gather in a circle around the bride and groom. Three candles are lit and handed from person to person. Each participant passes his or her right hand over it in a sweeping motion towards the couple, sending or throwing a silent blessing to them. Only married couples are asked to participate, as it is believed that they will pass along the special quality or essence which has preserved their union. The candles are passed around the circle clockwise seven times to complete the ceremony.

Sompeas Ptem – Knot Tying Ceremony

Khmer weddings traditionally have a knot tying ceremony, but unlike what the name implies, it is the guests who tie the knots, not the bride and groom. Close family and friends are invited to come forward to bring their best wishes and blessings to the new couple by individually tying ribbons around each of their wrists. These knots are tied on both the bride and groom, who were traditionally required to wear them for three days afterwards to preserve the good luck. This ceremony has customarily been considered an ideal opportunity to take a picture of each guest in attendance with the new couple.

 Source: http://www.khmerinstitute.org

Cambodian Wedding Ceremonies

Cambodian weddings are long and intricate affairs that consist of  multiple ceremonies and songs. Below are examples of programs used at two different Khmer weddings to help explain to guests some of the customs and meanings behind the various activities and performances that take place. Although regional and personal differences in wedding rituals do exist, both these programs detail the key elements of traditional Khmer weddings.

bride and groom being blessed by devada (angels)
during the “hair cutting” or “cleansing” ceremony

Cambodian weddings traditionally consist of ceremonies and celebrations lasting three days and three nights. Three is considered to be an especially auspicious number by Cambodians because of its association with the “three jewels” of Buddhism: the Buddha, the Sangha (brotherhood of monks), and the Dhamma (the Buddha’s teachings). Due to the demands of modern day life however, today, both in Cambodia and overseas, all the following wedding ceremonies are usually completed in just one day.

PRESENTATION OF DOWRY

Cambodian weddings begin with the groom and his family traveling to the bride’s home bearing gifts to the bride’s family as dowry. Family members and friends are introduced, and wedding rings exchanged. Three traditional songs accompany the presentation of dowry:

Neay Pream He Kaun Kamlas (Arrival of the Groom) � A song telling the story of the groom and his family’s journey to the bride’s house bearing meats, fruits, pastries, drinks and desserts of every variety to be presented on the wedding day.

Chambak Rouy (Presenting the Dowry) � A dialogue between the matchmakers, parents, relatives, and friends of the bride and groom in which the groom’s family and friends officially present the dowry gifts to the bride’s family.

Pak Paeuk Pisa Sla (Inviting the Elders to Chew Betel Nut) � Presentation of the betel nut to the bride and groom’s elders. In turn, parents of both the bride and groom ask for blessings and well-wishes for their children.

TEA CEREMONY

A tradition practiced by Cambodians of Chinese descent in which the bride and groom offer tea to the spirits of their ancestors.

HAIR CUTTING CEREMONY

To prepare the bride and groom for their life as a married couple, their hair is symbolically cut, representing a fresh start to their new relationship together as husband and wife. The master of ceremony performs the first symbolic hair cut and wishes the couple happiness, prosperity, and longevity. The bride and groom’s parents, relatives, and friends then take turn to symbolically cut the bride and groom’s hair and give them blessings and well-wishes. (In the old days, the bride and groom’s hair were really cut during this ceremony, but in modern times it is only done symbolically.) Two songs accompany this ceremony:

Sarika Keiv Vong (The Beautiful Cardinal Bird) � The bride’s beauty is extolled and compared to that of the beautiful cardinal bird.

Trapeang Peiy (The Village Pond) � This song describes a pond with clear water where the bride was brought to take her bath. It also symbolizes the bride and groom working together in beginning their new life as wife and husband.

PAIRING CEREMONY

In this final and most memorable stage of the wedding, family members and friends tie the bride and groom’s left and right wrists with blessing strings. The praises and well-wishes of happiness, good health, success, prosperity, and long-lasting love are acknowledged and witnessed by the loud sound of the gong and joyful cheer. The ceremony concludes with a shower of palm flowers thrown over the new couple. Four songs accompany this ceremony:

Phat Cheay � A melody inviting the bride, accompanied by her bridesmaids, to the pairing ceremony. A distinguished female relative leads the bride into the room.

Kang Saeuy � A melody accompanying the offering of gifts to the ancestor spirits and asking for their blessings.

Bangvel Po Pil (Seven Rotations) � Only married couples are permitted to sit around the bride and groom as the sacred flame is rotated seven times around the new couple. The flame of the pure bee-wax candle represents anger, which the couple should avoid as it can disrupt the marriage relationship. The smoke of the flame, however, is sacred enough to protect them from all evils if they are sincerely committed to each other. Family members who receive the candle motion their hands over the flame to guide the smoke of the sacred flame over the bride and groom.

Bay Khon Chang Dai (Tying the Wrists) � While the bride and groom’s wrists are tied with the blessing strings, the following song is sung: “We tie, we tie three strings to each wrist of our children. We wish for true happiness and success to this couple, who will always be together like wet grass seeds. We tie your left wrist to make you remember your parents. We tie your right wrist to make you carry on the family lineage and traditions.”

Source: http://www.khmerinstitute.org