Academic literature on the topic 'Folklore, cambodia'

Buddhism which originated in northern Indian was influenced to mainland Southeast Asian (includes Thailand, Laos, Cambodia, Myanmar and Vietnam) from the early years of A.D. Undergone a long history, Buddhism has deeply influenced the spiritual life as well as on customs of those countries. However, depending on factors of natural environment, society as well as local culture, in each country, Buddhism has shown a flexible approach, adapting itself to different conditions and local ideas. Each nation adopted Buddhism in a unique way according to its national characteristics. Buddhism has assimilated in indigenous religion of host society. The process of indigenization of Buddhism in each country is clearly expressed in a kind of folklore - Folklore Festival in Southeast Asian. This paper focuses on studying Buddhism in context of folklore festivals in mainland Southeast Asian.

The most prominent monster in Khmer horror cinema, the ap, is originally a creature of folklore and is traditionally depicted as a woman's glowing head connected to exposed, floating entrails. I begin with an overview of the ap's historical origins in Khmer folktales about female transgression and witchcraft. I then discuss the ap's reemergence in Gothic horror film following the Khmer Rouge genocide of 1975–1979. In film, unlike in folklore, the ap is depicted as an innocent woman who was violated and then denied justice from her insular rural society; her assumption of a monstrous spectral body serves to make visible and undeniable the otherwise invisible violence exacted upon her. In staging dramas of reckoning and unburial, I argue, ap film in twenty-first-century Cambodia performs the typically Gothic work of using folklore and the supernatural to speak about otherwise unspeakable past trauma.

This anthology of excerpts from histories and travel accounts composed during the seventeenth, eighteenth, and nineteenth centuries features representations of indigenous oral traditions about the founding of European colonies in Sri Lanka, Melaka, Gujarat, Cambodia, Manila, Jakarta, Taiwan, New York, and the Cape of Good Hope. According to these accounts, the colonists first requested as much land as the hide of an ox could cover, and then cut that hide into strips and claimed all the land they could encircle. The “oxhide measure” is a widely-attested folkloric motif. The introduction, however, questions assumptions about the unreliability of oral traditions and looks to history instead of folklore for an explanation for the colonial parallels. It proposes that Portuguese, Spanish, and Dutch colonists performed the “hide trick” in emulation of the classical story of the Phoenician Queen Dido’s founding of Carthage.

The Tampuans are the indigenous people of Cambodia, living mainly in the northeastern province of Ratanakiri. It was there, to the places of the Tampuan people, that in summer 2015 a group of scientists (specialists from ILS RAS, IL RAS, MAE RAS) made an expedition in order to collect information about the language, culture and life of that people. The cultural aspect was studied in detail by M.V. Stanyukovich (MAE RAS). During the expedition, folklore material and several interviews with natives of the Tampuan people were recorded, including, very extensive interviews with the local shaman Saryan and his daughter, who live in the village of La’en Kraen. Shamanism today continues to play a large role in the daily life and culture of the minorities in Cambodia. In the report, we would like to talk about shamanism through the example of how that traditional form of religion survived among the Tampuan people. In everyday life, the Tampuans communicate with each other using their native language, but at the same time they also speak the state language of Cambodia – Khmer. M.V. Stanyukovich does not speak Khmer, so she worked with the help of Khmer translator Saat So. Until last year, the interviews were not transcribed and analyzed. After a long work on transcribing two interviews, we managed to ascertain that the shamanism of the indigenous people of Cambodia Tampuan is a combination of the following elements: initiation into shamans, performing rituals of sacrifice, treatment of sick people

Andrographis paniculata (family –Acanthaceae) is an annual herbaceous plant with branches that grows up to a height of 50-150 cm in moist, shaded areas. Its stem is abruptly quadrangular, heavily branched, and has a delicate texture that is readily broken. It is found in Southeast Asia, tropical and subtropical Asia, and a few other nations like Vietnam, Cambodia, and the Caribbean islands, Indonesia, Laos, Malaysia, Myanmar, Sri Lanka and Thailand etc. It is widely used in different traditional medicinal systems or countries for medicinal purposes by the traditional practitioners, tribes or community as a folklore remedies. The present communication provides a detailed account of the pharmacognostic study carried out on various parts of the Andrographis paniculata. The study includes macroscopy, microscopy, powder microscopic studies, physicochemical tests, preliminary phytochemical screening, development of HPTLC (High Performance Thin Layer Chromatography) fingerprints profile and heavy metal tests. Physicochemical parameters were performed and found average values of three parts (root, stem and leaf) such as root loss on drying at 1050C 4.93% w/w, total ash value 10.16% w/w, acid insoluble ash value 0.21% w/w, alcohol soluble extractive value 13.98% w/w and water soluble extractive value 25.77%w/w. Stem loss on drying at 1050C 6.23% w/w, total ash value 6.88% w/w, acid insoluble ash value 0.25% w/w, alcohol soluble extractive value 18.46% w/w and water soluble extractive value 21.94%w/w and leaf loss on drying at 1050C was found 6.29% w/w, total ash value 7.30% w/w, acid insoluble ash value 0.13% w/w, alcohol soluble extractive value 21.93% w/w and water soluble extractive value 38.68%w/w. HPTLC (High Performance Thin Layer Chromatography) fingerprints profile of methanolic extract was done by using mobile phase toluene: ethyl acetate (7:3). Andrographolide and Ferullic acid standard markers were applied, major spots Rf values with colour were recorded before derivatization at 254nm. Rf values are 0.25 black, leaf, stem and root with Andrographolide standard marker, and 0.20 light black color of stem, and root with Ferullic acid standard marker. Andrographolide is higher present in leaf which was range from 1.51-162 than the stem range1.46-153 and root range 1.45-1.150, while Ferulic acid was higher present in stem range from 0.91-0.96 than root 0.76-0.82 but absent in leaf. Heavy metals i.e Pb, Cd, As, & Hg were tested and found under WHO limits Established parameters can be used as standards for quality control and identification of the plant in herbal compound formulations and also preparation of a monograph of the plant.

This paper discusses the famous Pahang state folklore which is the Legend Dragon of Chini Lake. This state has an extensive forest as well as breathtaking islands. Among the popular attractions are Tioman Island and Chini Lake. Chini Lake is very famous for its stories of dragons in various versions. It is said that the history of Tioman Island started with the tale of the dragon that left Chini Lake. It is believed that the story of the dragon is related to an island in Indonesia. Hence, the name of the villages on the island are similar to the names of the villages on Tioman Island such as Mukut, Genting, Juara, Salang and Paya. Apart from the similarity of the village name, the shape of both islands is also quite similar as both have sharp mountain tops such as dragon horns. The similarity of the name of the village has led to allegations that the residents of Tioman Island are from the Riau Archipelago and Khmer, Cambodia.The allegation states that the residents there are of Cambodian descent because the dialects used have little in common. Nevertheless, this unique qualities demands more in-depth research to be documented to today’s generation.

Purpose. Vietnamese, Cambodian, and Hmong refugee populations in the United States face serious physical and psychosocial health issues. Literature on these populations is largely descriptive of illnesses and of cultural beliefs or behavior patterns related to illness. There is minimal literature linking beliefs and behaviors to the underlying cultural themes. The purpose of this paper was to search the literature for cultural themes from which culturally relevant health promotion strategies could be designed. Search Methods. Literature was reviewed from the fields of health, social, and political science, history, and Southeast Asian folklore. Search methods included review of 147 writings from library and MEDLINE search and 123 interviews with refugees and key professionals in the field. This manuscript includes 106 selections as well as content from 93 interviews. Findings and Conclusions. From the literature emerged two cultural themes common to these populations, kinship solidarity and the search for equilibrium. The use of these cultural themes as carriers of health messages is suggested. Examples of ways to link the message with the cultural theme are presented, including the use of folklore, recognition of cultural illnesses, and use of cultural knowledge in addressing new situations such as inner city urban survival. Cultural themes are a means of conveying health messages addressing such issues as transition in family structure, depression, and substance abuse.

The article presents some findings of the research project "Traditional Material Culture Realia in Southeast Asia Languages and Folklore Texts". The main goal of the project is to show how the common for various South-East Asia populations material-culture elements are reflected in the areal languages — primarily, in their vocabulary. As an example of the research under the project, the article proposes an analysis of two lexemes for ‘gong’ and ‘cymbal’, respectively. Our research traces the “migration” of the corresponding terms bet­ween languages belonging to the various language families of the area (Austroasiatic, Austronesian, Sino-Tibetan, and Kra-Tai). Hypotheses on the ways of these lexemes’ distribution across the region are proposed. The article also describes the main results of our 2022 expedition to the north of Cambodia (a region inhabited by indigenous peoples of the Austroasiatic language family).

The unwanted sexual touching of boys by adults is a form of child sexual abuse. However, the genital touching of boys may be culturally “normal,” with not all instances necessarily being “unwanted” or “sexual.” This study, set in Cambodia, explored the genital touching of boys and the local cultural constructions of it. It entailed ethnography, participant observation, and case studies involving 60 parents, family members, caregivers, and neighbors (18 men, 42 women) in 7 rural provinces and Phnom Penh. Informants’ views, along with their use of language, proverbs, sayings, and folklore were recorded. The combination of the emotional driver for touching a boy’s genitals and the physical action of doing so is /krɨɨt/ (គ្រឺត or ក្រឺត). The motivation is usually overwhelming affection, and to socialize the boy to cover his nakedness in public. The spectrum of action ranges from light touching to grabbing and pulling. Benign and non-sexual intention is signaled by adding the Khmer predicative /tʰoammeaʔtaa/, or “normal,” as an adverb to the attributive verb /leiŋ/, or play. The genital touching of boys by parents and caregivers is not necessarily sexual in nature, though it is possible that abuse can be committed despite the absence of such intention. Cultural insights are not a “defense” or basis for exculpation, with each case evaluated simultaneously through cultural and rights-based lenses. There are anthropological implications in gender studies, and it is essential to have an understanding of the concept of /krɨɨt/ to ensure that interventions to protect the rights of children are culturally responsive.

A l'origine de cette étude des rapports que peuvent entretenir les Cambodgiens avec l'océan, figure d'abord un paradoxe. Comment se fait-il que ce peuple dont toute l'économie s'organise autour de la rizière, dont la vie est centrée sur le village, dont bon nombre d'activités sont terrestres, et de surcroît fermement attaché aux esprits tutélaires de sa terre, développe par ailleurs dans ses mythes, ses contes, son art, tout un discours où figurent en bonne place animaux marins, êtres fabuleux amphibies, les nâgas, mi-serpents, mi-humains, ou ces crocodiles monstrueux dont le corps soudainement emprisonné dans un océan devenu solide se transforme en montagnes ? Tout vient sans doute d'une constatation : physiquement le pays khmer est périodiquement noyé sous les eaux avec le débordement du lac central. Ce phénomène a sa correspondance légendaire, puisque, à l'origine, le pays naît de l'alliance d'un brahmane avec une nâgî, dont le père ordonne à ses troupes de pomper l'eau de ce qui sera le royaume khmer. Dès lors, les rois d'Angkor n'auront qu'une obsession : maintenir symboliquement leur territoire hors de l'eau. Pour cela ils iront chercher en Inde leurs mythes conservateurs. Le peuple khmer va les suivre, mais n'oubliera pas ses croyances anciennes ; sous les mythes importés transparaissent les vieilles légendes. Pour les gens de la rizière, la montagne surgie du fonds des océans est issue du sacrifice d'un crocodile qui est peut être leur ancêtre. La précarité de leur environnement et l'histoire de la nâgî leur inspire des rites de ségrégation pour "sortir de l'eau", des coutumes pour fixer le territoire, pour prendre leurs distances avec cet océan qui les menace mais dont ils font aussi le domaine de leurs fantasmes. Les îles, les fonds marins sont les lieux de doubles vies, de rêves ; il s'agit d'oublier l'angoisse du quotidien et aussi quelque part, de trouver un apaisement, de renouer avec un passé que l'épopée angkorienne a occulté
Looking for the way Cambodians are considering the ocean, we must face a paradoxal attitude. This people whose economical life is based on rice production, whose family life is organized in small countryside villages ; this population, fairly sticked to his tutorial spirits, is developing through his myths, his tales, his art, a speech dealing mostly with sea animals, fabulous amphibian beings, those half snake, half human nâga, those huge crocodiles which body suddenly trapped in thickening water give birth to a mountain. All this proceeds from one remark : on a physical point of view, the Cambodian land is every year flooded by the waters coming from the overflowing Tonle sap. This phenomenon meets the legend, as in the beginning, the country is supposed to be born after the union of a Brahmin with a local nâgî whose father asked his troops to pump the water out of what was going to become the Khmer kingdom. After that, the kings of Angkor were obsessed by keeping their country out of the sea, which they managed through the import from India of myths dealing with creation and conservation. The Khmer people did follow them, but did not forget their old belief. For them the mountains emerged from the ocean are born through the sacrifice of the crocodile which could also be their ancestor, far before the nâgî. Therefore, the Khmer imagined different rituals to part from their ocean origin, organized different procedures in order to fix their territory and put some distance between them and the threatening ocean. Then, to complete this process, they turned down their fear by transferring their dreams to the sea. The islands, the underwater, became places for second hand lives, in an attempt to forget the hardship of daytime life. Coming back to the spirits of the sea was also in a way, an opportunity to find peace by coming back to a past missed by the Angkor era