Auswahl der wissenschaftlichen Literatur zum Thema „Khmer Ethics“
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Zeitschriftenartikel zum Thema "Khmer Ethics"
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Thanh, Nguyen Van. „“The Philosophy of Ethical Education” In Family Relationships of the Southern Khmer Ethnic Group in Vietnam“. Journal of Advances in Education and Philosophy 8, Nr. 04 (27.04.2024): 319–23. http://dx.doi.org/10.36348/jaep.2024.v08i04.004.
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Ethics is an area of social and spiritual life, which born from the practice of social relationships between people. It encompasses all notions and beliefs held by humans on morality, conscience, duty, happiness, justice, and other related topics that associates with rules of evaluation, adjustment, and orientation and human's behavior in that society. For that reason, morality, as a type of social consciousness, always represents distinct facets of the social existence of humans. Which is the value that elevates human virtue as the aim and focal point of growth and a gauge of civilization, emphasizing its role, goodness in the core of the human soul and the advancement of human civilization so the Southern Khmer people in Vietnam always take “Ethics” as the foundation and center of organizing, building, and developing society in their educational philosophy. Starting from the above reason, in this entire article, the author only focuses on researching the moral education philosophy of the Khmer people of Southern Vietnam in family relationships to see the diversity deeply rooted in the cultural traditions of a community with a long history of settlement and birth in Vietnam. For the reasons outlined above, the author only focuses on researching the philosophy of ethical education of the Khmer people in family relationships to see the diversity and depth in a group of people who were born and have lived in Vietnam for a long time.
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Dam, Lincoln. „Learning to Live with the Killing Fields: Ethics, Politics, Relationality“. Genealogy 5, Nr. 2 (30.03.2021): 33. http://dx.doi.org/10.3390/genealogy5020033.
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The Killing Fields call into question my very being. How are we to live in and with the aftermath of an estimated 1.7 million people perishing? How are we, the survivors of this calamity, to discern our family (hi)stories and ourselves in the face of these irreparable genealogical fractures? This paper begins with stories—co-constructed with my father—about the Killing Fields, a genocide orchestrated by the Khmer Rouge and from which humanity appears to suffer a collective amnesia. The latter half of this paper turns to my engagements with ethical-political philosophy as a means to comprehend and make meaning of the atrocities described by my father. Drawing principally on the Yin-Yang philosophy and Thai considerations of the face, I respond to keystone Khmer Rouge ideas and strategies that “justified” the murder of over one million people. Philosophy teaches me to learn from and how to live with the Killing Fields. It offers me routes to make sense of my roots in the absence of treasure troves that would typically inform the writing of genealogies and family (hi)stories. This paper gives testimony to a tragedy of the past that is inscribed in the present and in the yearning for a better tomorrow.
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Kittisenee, Napakadol. „Of Dhammacārinī and Rematriation in Post-Genocidal Cambodia“. Religions 12, Nr. 12 (09.12.2021): 1089. http://dx.doi.org/10.3390/rel12121089.
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The literature over the last three decades has been trying to account for the stories of resilience by Cambodians both in their homeland and diasporas through performance and literature, visual culture, and religion to undo the legacy of displacement and traumatic experience of the Cambodians during 1975–1979, known as the Khmer Rouge Genocidal period. The repatriation of Khmer refugees to their homeland during 1992–1993 poses a question of to what extent the physical return could replenish the richness of people’s lives deprived by war-time atrocities. Dhammayietra (peace march; 1992–2018) originated by and centered around the spiritual leadership of late Maha Ghosananda has, being an exemplar, tackled this challenge. Yet, are there any significant moral contributions and ethical leadership from other sources? This paper therefore seeks to highlight the under-recognized stories of ‘Dhammacārinī’ (Buddhist Woman Leader) of Cambodia in the light of the spirituality that emerged in the post-conflict reconstruction. Based on my ethnographic accounts and engagement with Dhammayietra (2009–2018), archival research and biographical and dharma books published by the two dhammacārinīs of Cambodia, I argue that these Buddhist woman leaders attempt to offer the people of Cambodia ‘rematriation’, where the ethics of care, nurture, interconnectedness and healing join forces to counter the legacy of devastation and desperation.
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Pina e Cunha, Miguel, Stewart Clegg und Arménio Rego. „The ethical speaking of objects: ethics and the ‘object-ive’ world of Khmer Rouge young comrades“. Journal of Political Power 7, Nr. 1 (02.01.2014): 35–61. http://dx.doi.org/10.1080/2158379x.2014.887541.
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Morag, Raya. „A New Paradigm for the Genocidal Interview: The Documentary Duel and the Question of Collaboration“. Panoptikum, Nr. 29 (30.06.2023): 78–93. http://dx.doi.org/10.26881/pan.2023.29.05.
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A global boom in mainly documentary films interviewing perpetrators recognizes the current shift from the era of the witness to that of the perpetrator. Post Khmer-Rouge Cambodian cinema (1989–present) is a unique and highly important case of perpetrator cinema. It proposes for the first time in cinema direct confrontation between first-generation survivor-filmmakers and perpetrators, a new form of genocidal interview: the documentary duel. Enabled both by the intimate horror of the autogenocide and the Khmer Rouge tribunal (the ECCC), dueling with high-ranking perpetrators shifts power relations between the two. In contrast, dueling with low-ranking perpetrators and collaborators, never to be tried, does not generate this much-desired shift. Thus, Cambodian collaboration revealed through cinema stresses the immense importance of the law in promoting familial-social-cultural processes of acknowledgement of accountability. Further, Cambodian duel documentaries constitute the ethics of “moral resentment” (my term), while objecting to and disrupting the political view that reconciliation is the only legitimate response to the atrocious past.
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Quintero, Gino Jafet, und Alicia Penélope Castro. „Tourism and ethics in sites of dissonant heritage, Auschwitz-Birkenau (Poland) and Killing Fields (Cambodia)“. PatryTer 6, Nr. 11 (05.12.2022): 01–14. http://dx.doi.org/10.26512/patryter.v6i11.41677.
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Auschwitz-Birkenau (Polonia) y los Killing Fields (Cambodia) fueron campos de exterminio surgidos como resultado de dos regímenes autoritarios: los nazis, en el primero, y los Khmer Rouge, en el segundo; en ellos, fueron asesinadas cerca de 2.5 millones de personas. Ambos sitios de genocidio se incorporaron a la dinamica turística internacional y operan como importantes nucleos detonadores de flujos de amplio alcance. El propósito de este artículo es valorar la pertinencia ética de mercantilizar turísticamente y patrimonializar dos espacios asociados con genocidios del siglo XX. Para ello, se recabaron datos cualitativos y cuantitativos in situ a partir de la ejecución de la observación participante y el levantamiento de encuestas, téncias que se complementaron con la codificación de información ética obtenida a partir de netnografías y del análisis del dicsurso virtual en redes sociales.
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Sinnerbrink, Robert. „Re-enactment and Traumatic Memory: Cinematic Ethics in The Act of Killing and S21: The Khmer Rouge Killing Machine“. Emotions: History, Culture, Society 5, Nr. 1 (13.07.2021): 124–42. http://dx.doi.org/10.1163/2208522x-02010117.
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Abstract The Act of Killing (Oppenheimer, 2012) and its companion piece, The Look of Silence (2014), are powerful works of cinematic ethics. The former is a ‘perpetrator documentary’ that invites killers to make movie re-enactments of their crimes, the latter a case of ‘ethical witnessing’ in which a victim’s descendant questions his brother’s killer. In what follows, I explore The Act of Killing’s use of stylised re-enactments, using various movie genres as distancing and mediating devices, which enable the perpetrators to approach and expose their traumatic acts of violence. I contrast this with Rithy Panh’s perpetrator/witness documentary, S21: The Khmer Rouge Killing Machine (2003), focusing on the mass killings perpetrated by the Pol Pot regime (1975–1979), which uses both visual representations and a more direct, bodily performative mode of re-enactment, to represent and communicate traumatic memory. Both films examine a range of moral emotions, solicited through interview sequences and different modes of cinematic re-enactment. These strategies enable the perpetrators to expose their traumatic violence and, in some cases, acknowledge the suffering of their victims, but also allow the perpetrators to be questioned and held to account, staging an ethical encounter wherein the social recognition of traumatic memory of political violence might become possible.
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Morag, Raya. „The new post-Khmer Rouge women’s cinema, the horrific intimacy of autogenocide, and the ethics of un-forgiveness“. Feminist Media Studies 20, Nr. 8 (02.01.2020): 1226–42. http://dx.doi.org/10.1080/14680777.2019.1707702.
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Kallio, Alexis A., und Heidi Westerlund. „The ethics of survival: Teaching the traditional arts to disadvantaged children in post-conflict Cambodia“. International Journal of Music Education 34, Nr. 1 (25.06.2015): 90–103. http://dx.doi.org/10.1177/0255761415584298.
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Cambodia’s recent history of conflict and political instability has resulted in a recognized need to recover, regenerate, preserve and protect the nation’s cultural heritage. Many education programmes catering for disadvantaged youth have implemented traditional Khmer music and dance lessons, suggesting that these programmes share the responsibility of cultural regeneration, and view the survival of traditional art forms as dependent on their bequeathal to these young children. In this regard, the musical future of the country is, at least in part, dependent on the success of the vulnerable. However, these vulnerable students are living in a rapidly changing Cambodia, with higher levels of education, increasing international communications and influences, developing infrastructure, urbanization and fundamentally different ways of going about everyday life, work and leisure, to their parents’ and grandparents’ generations. Through semi-structured individual interviews conducted with Cambodian staff and music, dance and theatre teachers from three music and dance programmes provided by non-governmental organizations catering for vulnerable and disadvantaged young people, we explore how the conflicting objectives of conservation and cosmopolitanism are negotiated and navigated in schools. This study explores themes of conservation, coexistence of multiple traditions and education in wider Cambodian society through performance. These themes are discussed in relation to the ethics of arts teaching, which—whilst intensified in the Cambodian context—are relevant beyond this particular case study.
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Morag, Raya. „Gendered Genocide“. Camera Obscura: Feminism, Culture, and Media Studies 35, Nr. 1 (01.05.2020): 77–107. http://dx.doi.org/10.1215/02705346-8085123.
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The remarkable gendered renaissance of post–Khmer Rouge (KR) New Cambodian Cinema is evidenced in recent years through first- and second- generation post-traumatic films. This article analyzes one prominent example—Lida Chan and Guillaume P. Suon’s Noces Rouges (Red Wedding, Cambodia/France, 2012)—showing how the Cambodian genocide is for the first time dealt with as a gendered genocide, breaking the taboo issues of forced marriage (a unique form of genocide in the world) and rape. A detailed analysis of Red Wedding describes how the meaning of forced marriage and rape is framed by both the cinema and the relevant national and international discourses embodied by the KR tribunal (also known as the ECCC) and the controversies its proceedings caused. The article compares the cinematic testimony per se and that testimony transferred into legal testimony in court to reflect on the role of cinema in promoting women’s history. Furthermore, it raises highly controversial subjects, such as how to analyze the layers of gendered silencing surrounding both women’s traumatic history and women perpetrators of these sexual crimes; the influence of former KR cadres within current Cambodian society; and the necropolitical function of the killing fields as “truth spaces.” Female testimony, putting forth necrophagic ethics, ultimately becomes the foundation of traumatic history. The conclusion suggests that these intense, embodied first-generation memories resist remembering and instead continue to haunt the individual and the collective; it thus proposes some reflections on the unique role of gendered cinema in healing post- traumatic society in a postgenocide era.
Dissertationen zum Thema "Khmer Ethics"
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Kast, Johannes. „Reconciliation Opportunities for Ethnic Chinese in Cambodia through Non-Judicial Reparations at the ECCC“. Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22943.
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The Extraordinary Chambers in the Courts of Cambodia (ECCC) have been tasked with bringing justice to the survivors of the Khmer Rouge genocide. Almost ten years later, three people have been sentenced to life imprisonment. This study examines the perceptions of justice and opportunities of reconciliation from somewhat neglected perspective of Chinese-Cambodian genocide survivors. Through the unique tool of non-judicial measures (NJMs), I am exploring opportunities and chances that might arise for a broader victim support in the future. I have conducted two focus groups in Kampot and Battambang, as well as eleven semi-structured interviews in Battambang and Phnom Penh with Chinese-Cambodian survivors of the Khmer Rouge. As a bridge to the quantitative research, I additionally have conducted a Qualitative Comparative Analysis (QCA) with existing surveys and studies.
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Habana-Hafner, Sally R. „Samakom Khmer: The cross-cultural adaptation of a newcomer ethnic organization“. 1993. https://scholarworks.umass.edu/dissertations/AAI9316657.
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The formation and development of newcomer ethnic organizations, particularly mutual assistance associations (MAAs), result from specific social forces and interactions unique to the refugee and immigrant communities they represent and serve. As such, they reflect and become part of a newcomer community's culture and ethnic identity. As bicultural organizations, MAAs have unique roles as vital links between ethnic and mainstream communities. However, MAAs struggle to adjust to dominant models of organizations, an adjustment needed to function effectively in American society. Their problems result partially from their own process of cross-cultural adaptation as they learn to govern themselves, adjust to new roles, and adapt to differing values and norms. Conforming to the dominant standard of formal organizations creates conflicts among indigenous organizational members. This study examines various dimensions of cross-cultural adaptation during the formation and development of a Cambodian MAA. Based on the Samakom Khmer (SK) organization, the research explores cross-cultural issues experienced by SK's ethnic board and staff as they contend with conflicting Cambodian and American cultures. Participant observation, in-depth interviewing, and document analysis are the primary methods used for an "insider's", Cambodian's view of social reality. Several findings emerge which underscore this social phenomenon's complexity and uniqueness and its significance for the field of organizational studies. Culture and acculturation are vital and interrelated concepts in understanding SK's dynamics and behavior. The process of acculturation implies cross-cultural transitions occurring at individual, group, and organizational levels. Conflicting ethnocentric traditions and dominant norms caused SK to respond to issues of cultural convergence or divergence, acceptance of or resistance to cultural change. Consequently, members underwent processes of cross-cultural adaptation, including interpreting new symbols; understanding and making new roles; negotiating and restructuring social relations; maintaining and reshaping ethnic identity; creating images; and establishing and defining relations. The adaptive mechanisms of creating, rejecting, blending, and synthesizing elements of old and new cultures influenced the organization's structures and processes. Gleaned from SK's experience, it is critical to recognize that MAAs are cross-culturally embedded in the larger context of its sociocultural environment.
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Thai, Lan. „Making Families Across Ethnic Divide: Khmer-Kinh Intermarriage in Viet Nam“. Phd thesis, 2015. http://hdl.handle.net/1885/105178.
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This thesis investigates intermarriages between ethnic Khmer and
Kinh people in a province of southern Vietnam. Khmer-Kinh
interethnic marriage raises paradoxes, for the very possibility
of such unions is sometimes questioned owing to the
socio-economic gaps and assumed differences in cultural practices
between these groups, their historical tension, and mutually
unfavourable stereotypes. Nevertheless, this type of marriage is
real and has been increasing in recent years. This thesis aims to
explore the facilitating factors behind this type of marriage;
how Khmer-Kinh couples experience their relationship with
each-other and with their families; and how ethnic identity is
transmitted to the children of such unions. It demonstrates that
Khmer and Kinh couples engage in a dynamic process of negotiating
multiple constraints and adapting to differences to make their
marriages viable.
This thesis draws upon in-depth interviews and observations from
a field study undertaken by the author in 2012 in An Giang
Province. Thirty-five Khmer-Kinh interethnic couples took part in
the study that examined marriages in rural and urban areas as
well as ethnically segregated and ethnically mixed settings. The
participants were drawn from diverse socio-economic backgrounds
and included couples made up of individuals of similar and
dissimilar socio-economic standing.
The findings highlight that geographical and socioeconomic
disparities are significant barriers to Khmer-Kinh interethnic
marriage. Historical tensions also have led to the development of
pejorative stereotypes between the ethnic groups, which
significantly impede the formation of such intimate unions. The
findings unpack the complex factors and conditions facilitating
the incidence of Khmer-Kinh interethnic marriage, highlighting
the significance of modernization and development factors in
bridging the geographical, social, cultural and psychological
gaps between groups, and the role of new marriage markets and
personal experiences in facilitating such conjugal unions.
By examining couples’ relationship with each-other and with
their families, I found two core factors—class disparity and
cultural differences—account for many of the tensions and
conflicts arising in their marital life. The findings also
highlight the differential capacity of spouses and their families
to cope with cultural differences. Educational level, residential
location, ethnicity, gender expectations and practical utility
were influential factors shaping the capacity of spouses to cope
with the cultural differences encountered in their married lives.
The study further highlights the dynamics and variation in the
transmission of language, identity and heritage to the children
in Khmer-Kinh families, finding that all interviewed couples
supported the proposition that their children embrace both
cultural identities and acquire multicultural capacity.
Nevertheless, the findings show that such transmission to these
mixed children is shaped not only by individual choices or
familial preferences but also by several other factors including
gender, socialization context and socio-economic factors.
The thesis confirms that regardless of the socio-economic
disparities, preconceptions and cultural differences between
these groups, such unions are possible and viable in contemporary
Vietnam. The study uncovers the sources of tension in their
marriages and reveals that when conflicts do arise, most of the
couples in this study make multiple negotiations and adaptations
to make their relationship last.
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Koo, Ryan Jonathan. „Khmer-Americans : the shaping of a diasporic identity through traumatic memory“. Thesis, 2007. http://hdl.handle.net/10125/20632.
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Li, Quanmin. „Identity, relationships and difference : the social life of tea in a group of Mon-Khmer speaking people along the China-Burma frontier“. Phd thesis, 2008. http://hdl.handle.net/1885/150836.
Der volle Inhalt der QuelleBücher zum Thema "Khmer Ethics"
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Phim, Navy. Reflections of a Khmer soul. Tucson, Ariz: Wheatmark, 2007.
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Đõ̂, Thị Hòa. Trang phục các tộc người nhóm ngôn ngữ Môn-Khmer. Hà Nội: Nhà xuất bản Văn hóa dân tộc, 2008.
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Taylor, Philip. The Khmer lands of Vietnam: Environment, cosmology, and sovereignty. Singapore: NUS Press, 2014.
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Smith-Hefner, Nancy Joan. Khmer American: Identity and moral education in a diasporic community. Berkeley: University of California Press, 1999.
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Phūmisak, Čhit. Khō̜thetčhing wādūai chonchāt Khō̜m: ʻan nư̄ang māčhāk khwāmpenmā khō̜ng kham Sayām, Thai, Lāo, læ Khō̜m læ laksana thāng sangkhom khō̜ng chư̄ chonchāt. Krung Thēp: Samnakphim Matichon, 2004.
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Phim, Navy. Reflections of a Khmer Soul. Wheatmark, 2007.
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Margulies, Ivone. In Person. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190496821.001.0001.
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In Person: Reenactment in Postwar and Contemporary Cinema delineates a new performative genre based on replay and self-awareness. The book argues that in-person reenactment, an actual person reenacting her past on camera, departs radically from other modes of mimetic reconstruction. In Person theorizes this figure’s protean temporality and revisionist capabilities, and it considers its import in terms of social representativity and exemplarity. Close readings of select, historicized examples define an alternate, confessional-performative vein to understand the self-reflexive nature of postwar and post-Holocaust testimonial cinemas. The book contextualizes Zavattini’s proposal that in neorealism everyone should act his own story in a sort of anti-individualist, public display (Love in the City and We the Women). It checks the convergence between verité experiments, a heightened self-critique in France, and the reception of psychodrama in France (Chronicle of a Summer and The Human Pyramid) in the late 1950s. And, through Bazin, it reflects on the quandaries of celebrity biopics: how the circularity of the star’s iconography is checked by her corporeal limits (Sophia: Her Own Story and the docudrama Torero!). In Person traces a shift from the exemplary and transformative ethos of 1950s reenactment toward the unredemptive stance of contemporary reenactment films such as Lanzmann’s Shoah, Zhang Yuan’s Sons, and Andrea Tonacci’s Hills of Chaos. It defines continuities between verité testimony (Chronicle and Moi un Noir) and later parajuridical films such as The Karski Report and Rithy Panh’s S21: The Khmer Rouge Killing Machine, suggesting the power of co-presence and in-person actualization for an ethics of viewership.
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Gefen, Gerson. Maʻaśeh be-khomer ḳatoli uve-rosh moʻatsah Polani. 2006.
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The rise and demise of Democratic Kampuchea. Routledge, 2019.
Den vollen Inhalt der Quelle findenBuchteile zum Thema "Khmer Ethics"
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Bennett, Caroline. „Human Remains from the Khmer Rouge Regime, Cambodia“. In Ethical Approaches to Human Remains, 567–82. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-32926-6_27.
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Willis, Emma. „‘Here was the place’: (Re)Performing Khmer Rouge Archives of Violence“. In Theatricality, Dark Tourism and Ethical Spectatorship, 129–60. London: Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137322654_5.
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Sinnerbrink, Robert. „Memory, Witnessing and Re-Enactment: The Look Of Silence , S21: The Khmer Rouge Killing Machine and Cinematic Ethics“. In Contemporary Screen Ethics, herausgegeben von Lucy Bolton, David Martin-Jones und Robert Sinnerbrink, 60–80. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781474447584.003.0004.
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This chapter explores the dialogue between Joshua Oppenheimer’s two films, approaching these films as contrasting cases of ‘cinematic ethics’: films that show how cinema can be a medium of ethical experience enacted through emotional engagement and cognitive reflection. The Look of Silence expresses the ethical force of the victim’s gaze, the performance of moral courage in the face of intimidation and violence, and the power of ethical questioning to yield acknowledgment of injustice. It enacts a demand for recognition of historical suffering and political injustice that together define a cinematic ethics of witnessing. These two remarkable works offer ample scope to explore contrasting approaches to cinematic ethics: reflexive performative re-enactment in The Act of Killing, versus contemplative ethical witnessing The Look of Silence.
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Sinnerbrink, Robert. „3. Memory, Witnessing and Re-enactment: The Look of Silence, S21: The Khmer Rouge Killing Machine and Cinematic Ethics“. In Contemporary Screen Ethics, 60–82. Edinburgh University Press, 2023. http://dx.doi.org/10.1515/9781474447591-007.
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Jagel, Matthew. „Always an Outsider, 1970–1972“. In Khmer Nationalist, 139–63. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501769320.003.0006.
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This chapter follows the floundering Khmer Republic government in the aftermath of Norodom Sihanouk's ouster. During this time, Sõn Ngc Thành reentered the government and hoped to play a large role in creating and maintaining the new republic. But, despite his role in the coup that led to the formation of the Khmer Republic, the new rulers of Cambodia mostly sidelined him. Thành would continue to recruit Khmer Krom (ethnic Cambodians who lived in Vietnam) into the Cambodian army, while Lon Nol attempted to placate him by appointing him as an advisor to the government. Due to his continued popularity among some segments of society, Thành would later briefly find himself appointed as prime minister. Politically marginalized by Lon Nol, he had little influence by this point and was finally ushered away to retirement in South Vietnam.
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Heder, Steve. „Cambodia“. In Language and National Identity in Asia, 288–311. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199267484.003.0013.
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Abstract Since the early twentieth century, the Khmer language has been at the centre of a series of only partly successful attempts by Cambodian politicians to rework and re-present ethnic identities in Cambodian society into one with a unitary national core. Their lack of success reflects that of Khmer nationalist movements themselves, a failure all the more striking given the overwhelming linguistic hegemony of Khmer for a millennium in what is now Cambodia. The current Hun Sen-led political regime lacks a credible nationalist pedigree, and Cambodia now seems to be passing – some would say disappearing – into an era of Asianization within globalization, having never passed through a period of viable nationalist rule. Instead, after a series of at best weak and at worst catastrophically self-destructive regimes since the nineteenth century – late classical, colonial, royalist, republican, communist, and liberal democratic – Cambodia still lacks an effective modern state and a self-sustaining national identity.
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„The revitalisation of Khmer ethnic identity in Thailand: empowerment or confinement?“ In Routledge Handbook of Heritage in Asia, 181–94. Routledge, 2012. http://dx.doi.org/10.4324/9780203156001-19.
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Narayanan, Vasudha. „‘Fortune, Success, Well-being, Victory!’“. In Hindu Diasporas, 23–51. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198867692.003.0002.
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Abstract This chapter looks at the theories proposed to explain the contested claims of how and why Indian culture became significant in South East Asia, especially Cambodia. Although Indian presence is dominant in several areas, including language and writing, deities, temple building, and names of places and kings, the Khmer people used their agency and power in picking and choosing those elements of Indian culture most relevant to them. Did the agency exercised by kings, their selective choice, and adaptation of philosophies and material culture also involve Hindus moving from India and settling in South East Asia? This chapter offers some perspectives on whether there was a ‘Hindu diaspora’ or sustained interaction and perhaps intermarriages between people coming from South East and South Asia. We also discuss origin stories, Angkor Wat, and other Viṣṇu monuments, to see if they offer clues about who was responsible for the creation of a Hindu ethos in the courts and in the temples.
Konferenzberichte zum Thema "Khmer Ethics"
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Bhat, Raj Nath. „Language, Culture and History: Towards Building a Khmer Narrative“. In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.
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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.
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Vong, Meng. „Southeast Asia: Linguistic Perspectives“. In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.10-2.
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Southeast Asia (SEA) is not only rich in multicultural areas but also rich in multilingual nations with the population of more than 624 million and more than 1,253 languages (Ethnologue 2015). With the cultural uniqueness of each country, this region also accords each national languages with language planning and political management. This strategy brings a challenges to SEA and can lead to conflicts among other ethnic groups, largely owing to leadership. The ethnic conflicts of SEA bring controversy between governments and minorities, such as the ethnic conflict in Aceh, Indonesia, the Muslim population of the south Thailand, and the Bangsa Moro of Mindanao, of the Philippines. The objective of this paper is to investigate the characteristics of the linguistic perspectives of SEA. This research examines two main problems. First, this paper investigates the linguistic area which refers to a geographical area in which genetically unrelated languages have come to share many linguistic features as a result of long mutual influence. The SEA has been called a linguistic area because languages share many features in common such as lexical tone, classifiers, serial verbs, verb-final items, prepositions, and noun-adjective order. SEA consists of five language families such as Austronesian, Mon-Khmer, Sino-Tibetan, Tai-Kadai, and Hmong-Mien. Second, this paper also examines why each nation of SEA takes one language to become the national language of the nation. The National language plays an important role in the educational system because some nations take the same languages as a national language—the Malay language in the case of Brunei, Indonesia, Malaysia, and Singapore. The research method of this paper is to apply comparative method to find out the linguistic features of the languages of SEA in terms of phonology, morphology, and grammar.