Journal articles: 'Khmer Philosophy'

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Dang, Oanh Thi Kim. "THERAVADA BUDDHISM IN KHMER PEOPLE’S LIFE IN THE MEKONG DELTA – FROM THE ANGLE OF MARRIAGE." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 79–86. http://dx.doi.org/10.32508/stdj.v14i3.1999.

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Theravada Buddhism, although it is a religion based on the principle of “ly gia cat ái” which means “leaving family and cutting off love, in reality, for the Khmer people in the Mekong River Delta, Theravada Buddhism has very clearly shown secularization into all aspects of Khmer people’s life. In Khmer traditional society, Theravada Buddhism teachings are the foundation for rules which operate social relationship, social management including both the power of community and of pagodas, which creates special features of Khmer traditional agricultural society, completely different from Vietnamese villages and communes. Particularly, in the field of marriage and family, from concepts, rules to wedding rituals, from rites and customs in daily life to funeral rituals of family life etc. all are absorbed and profoundly influenced by Theravada Buddhism ideology and philosophy. The paper aims to learn about influences, and direct as well as indirect impacts of Theravada Buddhism on marriage and family life of the Khmer in the Mekong Delta, contributing more data to prove the role of Theravada Buddhism in the life of Khmer people in the Mekong Delta.

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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, no. 04 (April 27, 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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Pham, Tiet Khanh. "The market of Theravada Buddhism in folk culture of the Khmers in Vietnam." Voprosy kul'turologii (Issues of Cultural Studies), no. 5 (May 31, 2022): 420–26. http://dx.doi.org/10.33920/nik-01-2205-05.

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Literature is a cultural phenomenon and literary works represent national cultural values. Cultural elements, including belief — religion, exist in relation to each other and are reflected in the phenomena and relationships in literature. For the Khmer in Vietnam, Theravada Buddhism is the main religion and the main factor influencing the Khmer's way of thinking and behavior in all aspects, including folklore. Through this article, by methods of statistics, classification, analysis, generalization, etc., the author presents the manifestations of the philosophy of cause and effect, the concept of filial piety of Theravada Buddhism through images. Symbols, artistic details in Khmer folklore works.

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Dam, Lincoln. "Learning to Live with the Killing Fields: Ethics, Politics, Relationality." Genealogy 5, no. 2 (March 30, 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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Chandler, David. "Will There Be a Trial for the Khmer Rouge?" Ethics & International Affairs 14 (March 2000): 67–82. http://dx.doi.org/10.1111/j.1747-7093.2000.tb00054.x.

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The scale of what happened under the Khmer Rouge regime in Cambodia between 1975 and 1979 is difficult to deal with (over one million Cambodians lost their lives), but efforts are now underway to bring at least some of the surviving leaders of the regime to justice. This essay explores the reasons for delay of the trials, citing:The absence of international precedents prior to the 1990s;The show trial of two Khmer Rouge leaders in 1979; andThe obstacles to a trial arising from geopolitical considerations in the 1980s (in which some powers now calling for a trial, including the United States, were effectively allied with the Khmer Rouge against the Vietnamese-imposed regime in Phnom Penh).In the 1990s, following the Paris Peace Accords and the brief UN protectorate over Cambodia, demands for a trial came from overseas and from Cambodian human rights groups. The Cambodian regime considered the show trials of 1979 sufficient, however, and in 1998 Cambodian prime minister Hun Sen urged his compatriots to “dig a hole and bury the past.” Eager to regain foreign support for his regime after several brutal incidents in which political opponents were killed, Hun Sen has more recently agreed to limited international participation in a trial. A procedure targeting a few Khmer Rouge leaders seems likely in 2000, but Cambodian government control of the proceedings means that nothing like a truth commission or a wide-ranging inquiry will result.

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Bauer, Christian. "Review of Jenner (2011): A dictionary of Middle Khmer." Diachronica 31, no. 3 (November 14, 2014): 448–56. http://dx.doi.org/10.1075/dia.31.3.05bau.

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Diffloth, Gérard. "Review of Shorto & Sidwell (2006): A Mon-Khmer Comparative Dictionary." Diachronica 25, no. 1 (May 14, 2008): 137–42. http://dx.doi.org/10.1075/dia.25.1.09dif.

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ZUCKER, EVE MONIQUE. "Matters of Morality: The Case of a Former Khmer Rouge Village Chief." Anthropology and Humanism 34, no. 1 (May 5, 2009): 31–40. http://dx.doi.org/10.1111/j.1548-1409.2009.01021.x.

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Ferlus, Michel. "What were the four divisions of Middle Chinese?" Diachronica 26, no. 2 (July 30, 2009): 184–213. http://dx.doi.org/10.1075/dia.26.2.02fer.

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Determining the nature of the four Divisions of the Qièyùn is a fundamental problem in the study of the phonetic history of Chinese. Analyses by Pulleyblank and Baxter make it possible to bring out two major changes from Old Chinese to Middle Chinese: a two-way split of the vowel system, and later the lenition of medial -r-. The use of models drawn from Mon-Khmer voice type register languages made it possible to reconstruct the phonetic bases of the four divisions. Div. I groups tense rimes, Div. II groups velarized rimes resulting from medial -r-, Div. III groups lax/breathy rimes. As for Div. IV, it represents rimes with the diphthong ie.

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Goldstein, Joshua D., and Maureen S. Hiebert. "Strange Legacies of the Terror: Hegel, the French Revolution, and the Khmer Rouge Purges." European Legacy 21, no. 2 (January 21, 2016): 145–67. http://dx.doi.org/10.1080/10848770.2015.1129842.

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11

Burenhult, Niclas. "Attention, accessibility, and the addressee." Pragmatics. Quarterly Publication of the International Pragmatics Association (IPrA) 13, no. 3 (September 1, 2003): 363–79. http://dx.doi.org/10.1075/prag.13.3.01bur.

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The detailed semantic encoding of demonstrative systems of the world’s languages has come under increased scrutiny in recent years. One important finding is that spatial (notably distance) encoding, normally considered to lie at the heart of exophoric demonstrative semantics, may be rivalled as to its ‘basicness’ by more discourse-related forms of encoding, such as the status of the addressee’s attention in relation to the referent. This paper investigates the attentional characteristics of ton, a nominal demonstrative in Jahai (Mon-Khmer, Malay Peninsula) previously considered to encode spatial proximity to addressee. It does so in light of naturalistic interaction data from a specific object-identification task originally aimed at eliciting shape-encoding distinctions (Seifart 2003).

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McWhorter, John. "Tying up loose ends." Diachronica 28, no. 1 (May 26, 2011): 82–117. http://dx.doi.org/10.1075/dia.28.1.04mcw.

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Since the introduction of the Creole Prototype hypothesis in 1998, much of the controversy it has occasioned has centered on a question as to whether it is scientifically appropriate to reconstruct creoles as born as pidgins, rather than as results of only moderately transformational second-language acquisition or as simply mixtures of ‘features’ from assorted languages coming together. This paper first outlines traits in creoles that reveal their origin in pidgins. Then, the paper refines the characterization of the Creole Prototype’s three features, regarding inflectional morphology, tone, and compositionality of derivation-root combinations. The inflectional component is refined to incorporate Booij’s (1993) distinction between contextual and inherent inflection and Kihm’s (2003) proposal that inflectional morphology can be either bound or free. The tonal stipulation is refined in view of traits of Mon-Khmer phonology that distinguish these languages from creoles despite their analyticity, and the grammatical uses of tone in some creoles such as Papiamentu and Principense. Finally, for the derivational component, an account is proposed for the noncompositionality of reduplicated forms that have been observed in many creoles. The conclusion is that there remains a synchronic characterization possible only in languages recently born from pidgins, and impossible of older (i.e. most) languages.

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Kumar, Sudhir. "A Comparative Talk on Women Era." ANVESHA-A Multidisciplinary E-Journal for all Researches 3, no. 1 (2022): 1–4. http://dx.doi.org/10.55183/amjr.2022.vo3.lsi.01.001.

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In the original philosophy of Mahatma Gandhi the proverbial principle is to “see no evil, hear no evil, and speak no evil”. Probably a fourth monkey should have been shown with crossing his arms as to convey “do no evil” or “do nothing”. Looking it in other way would mean, refusing to acknowledge it or feigning ignorance. It seems that in the present scenario with reference to Women era, gives us a feeling to have a relook at the three wise monkeys in a manner as shown above. The principles of jurisprudence are not confined to the texts in Sanskrit. Manu attests that custom is the foremost basis of jurisprudence. Customary law delimits Brahamnic legal theory. And customs differ according to districts, towns, castes guilds and corporations. Manu asserts the precedence of provincial custom. The Dharma Shastras are the pre-eminent Hindu legal texts written in Sanskrit, excerpts of which were translated into the early Javanese and Khmer languages. Niti i.e. Justice, is based on Dharma, which is moral law in these works. The term dharma may be traced from the root word dhr which means sustains or supports. The expressesion seems to have a wide range of meaning. It signifies the prudence of highest virtue to human welfare. We know how to swim In water like fishes We know how to fly In air like birds But we do not know how to Live on earth like human beings. Alexander Selkirk

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14

Salomon, Richard. "The East Mebon Stele Inscription from Angkor (K. 528). A Sanskrit Eulogy of the tenth-century Khmer Sovereign Rājendravarman , by Dominic Goodall." Indo-Iranian Journal 66, no. 2 (June 22, 2023): 194–201. http://dx.doi.org/10.1163/15728536-06602003.

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15

Nguyen, Tho Ngoc. "BUDDHIST FACTORS IN THE CULT OF THIEN HAU IN SOUTHERN VIETNAM." Scientific Journal of Tra Vinh University 1, no. 29 (March 1, 2018): 38–52. http://dx.doi.org/10.35382/18594816.1.29.2018.31.

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Thien Hau (天后, Tian Hou) is a folk belief of the ethnic Chinese in Vietnam, which was propagated to Southern Vietnam by Chinese immigrants from Southeast China in the late 17th century, constantly strengthened and developed together with the process of development and integration of the ethnic Chinese community. During the process of cultural exchange, the ethnic Chinese have found in Thien Hau symbolic meanings of ethnic culture, and also an integrated icon of connecting and reconciling cultures with local Vietnamese and Khmer communities (to compare with the Vietnamized Guan Di symbol). ThienHau was sanctioned the title Heavenly Empress by the late imperial emperors of China, thereby attaching to this symbol the Confucian normative values through which the state could manage to control and standardize the liturgical communities in the Confucian way. However, in Southern Vietnam, when the symbol of Thien Hau has early entered the process of de-Confucianization and de-centralization, it has deeply absorbed Buddhist philosophy to transform and develop among the liturgical communities. This paper applied two specific cultural theories in the study of ritual practice and cultural transformation. One was of James Watson’s (1985) standardizing the gods and rituals in late imperial Chinese culture, and the other was the concept on the relationship between in-depth faith and ritualpractice by Melissa Brown (2007). This research was conducted through the fieldwork activities (Southern Vietnam is where over 80% of Thien Hau temples are located within the whole country), comparison and analysis methodologies for the description, and interpretation of the Buddhist influence(s) in the cult of Thien Hau in Southern Vietnam, thereby understanding the principle(s) of operation and development of cultural exchange in the region

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16

Hidayatullah, Istnan. "DIALEKTIKA EKSISTENSIAL DALAM KISAH MUSA-KHIDIR." Al-Munir: Jurnal Studi Ilmu Al-Qur'an dan Tafsir 2, no. 01 (June 5, 2020): 188–222. http://dx.doi.org/10.24239/al-munir.v2i01.51.

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This research focuses on the existential dialectical momentum contained in the story of Moses and Kheer. Judging from the title has confirmed that the approach used is the philosophy of existentialism, which in this case was introduced by Martin Heidegger. The results of this study, among others, reveal the relationship between the characters in the story (Musa and Kheer), hereinafter referred to as Dasein with other entities, such as objects that are tools, objects not tools and other Dasein. In addition, he also managed to explore the three existential phases experienced by each Dasein, namely the existential phase, the facticity phase, and the destruction phase. Musa and Khidir in Surah al-Kahf: 65-82 experienced these three phases, from the time they met, the adventure to the separation.

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Khalimi, Khalimi, and Abu Khaer. "Islamic Theological Perspective on Panacasila Textbook in Higher Education." TARBIYA: Journal of Education in Muslim Society 7, no. 1 (September 23, 2020): 102–18. http://dx.doi.org/10.15408/tjems.v7i1.16718.

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AbstractThis reasearch aims to describe the reconstruction of the worldview of Islamic theology within the Pancasila course textbook used at Islamic institutes of higher education. The authors’ observation, research, and knowledge indicate that the majority of students taking compulsory subjects in both general and Islamic tertiary institutions tend to assume that there is no link between the teachings of Pancasila and the teachings of Islamic theology. On the contrary, according to the formulators of Pancasila and the founding fathers of Indonesia, Pancasila is an essence of religious teachings. For example, Soekarno explained that the reason for naming the nation's philosophy Pancasila was because it was inspired by the five pillars of Islam. This research is qualitative in nature by exploring and examining available data in more depth and detail. This type of research places emphasis on library research. Up to the present time, various findings and discussions seem to indicate that the virtuous theological values of Pancasila, with its many variants of scientific studies, are discussed and studied separately from the ‘life and death’ struggle of its theological concept throughout the history of Pancasila to become the nation’s philosophical foundation. Pancasila education has long been considered as a pure knowledge free from any practical involvement of its initiators. The theological concept of Pancasila, which later evolved to become part of subject material in Pancasila Education, demonstrated that it was, in fact, played a role in the zeitgeist, which caused quite a commotion stir during its formulation days.AbstrakPenelitian bertujuan untuk menggambarkan rekonstruksi pandangan dunia teologi Islam dalam buku ajar kursus Pancasila yang digunakan di lembaga pendidikan tinggi Islam. Pengamatan, penelitian, dan pengetahuan penulis menunjukkan bahwa mayoritas siswa yang mengambil mata pelajaran wajib di lembaga pendidikan umum dan Islam cenderung berasumsi bahwa tidak ada hubungan antara ajaran Pancasila dan ajaran teologi Islam. Sebaliknya, menurut perumus Pancasila dan para pendiri bangsa Indonesia, Pancasila adalah inti dari ajaran agama. Misalnya, Soekarno menjelaskan bahwa alasan penamaan filsafat bangsa Pancasila adalah karena ia terinspirasi oleh lima rukun Islam. Penelitian ini bersifat kualitatif, dengan mengeksplorasi dan memeriksa data yang tersedia secara lebih mendalam dan terperinci. Jenis penelitian ini menekankan pada penelitian kepustakaan. Hingga saat ini, berbagai temuan dan diskusi tampaknya mengindikasikan bahwa nilai-nilai teologis Pancasila yang saleh, dengan banyak varian studi ilmiahnya, dibahas dan dipelajari secara terpisah dari perjuangan 'hidup dan mati' dari konsep teologisnya sepanjang sejarah Pancasila menjadi landasan filosofis bangsa. Pendidikan Pancasila telah lama dianggap sebagai pengetahuan murni yang bebas dari keterlibatan praktis penggagasnya. Konsep teologis Pancasila, yang kemudian berkembang menjadi bagian dari materi pelajaran dalam Pendidikan Pancasila, menunjukkan bahwa itu sebenarnya memainkan peran dalam zeitgeist, yang menyebabkan keributan yang cukup besar selama hari-hari perumusannya.How to Cite: Khalimi., khaer, A. (2020). Islamic Theological Perspective on Panacasila Textbook in Higher Education. TARBIYA: Journal of Education in Muslim Society, 7 (1), 102-118. doi:10.15408/tjems.v7i1.16718.

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18

Yen, Dinh Thi. "Theravada Buddhist Ideology in the Economic Behavior of the Khmers Ethnic in Binh Phuoc Province, Vietnam." International Journal of Social Science Humanity & Management Research 3, no. 06 (June 30, 2024). http://dx.doi.org/10.58806/ijsshmr.2024.v3i6n28.

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Theravada Buddhism permeates all facets of Khmer culture and is the cornerstone of their ethnic identity. The purpose of livelihood is to ensure the continued existence of the human species. Within the religious community, Theravada Buddhism's ideology also has an impact on daily life. This article examines the impact of Theravada Buddhist philosophy on livelihood behavior of the Khmer people in Binh Phuoc Province, Vietnam, through the use of data from ethnographic methods of cultivation, such as attendance observations and in-depth interviews. The analysis's findings demonstrate that, in a strongly Buddhist society, the Law of Karma, right action, and right livelihood ideologies have an impact on the way of life of the Khmer people in Binh Phuoc. They must amass a great deal of blessings in order to have good karma, and blessings are obtained by leading moral lives and performing good deeds, such as making offerings. They did that by working honestly and meeting their obligations to provide for their families while avoiding hurting or upsetting other people. In a more subtle way, this helps to better their families' lives and foster community growth.

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Phan, Tu Anh. "Power division in the sacred world: the Cults of Neak Ta and Arak of the ethnic Khmer in Southeastern region, Vietnam." Culture and Religion, February 25, 2024, 1–25. http://dx.doi.org/10.1080/14755610.2024.2306283.

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Yến, Đinh Thị. "VAI TRÒ CỦA PHẬT GIÁO NAM TÔNG ĐỐI VỚI ĐỜI SỐNG CỦA CỘNG ĐỒNG KHMER Ở THÀNH PHỐ ĐỒNG XOÀI, TỈNH BÌNH PHƯỚC." JOURNAL OF ETHNIC MINORITIES RESEARCH 11, no. 4 (November 17, 2022). http://dx.doi.org/10.54163/0866-773x/761.

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21

Hakim, Lukmanul, and Ismail Marzuki. "PENDIDIKAN KARAKTER RASA INGIN TAHU MELALUI PEMBELAJARAN KONSTRUKTIF DALAM KISAH MUSA DAN KHIDIR." Jurnal Kajian Islam dan Pendidikan Tadarus Tarbawy 1, no. 2 (November 12, 2019). http://dx.doi.org/10.31000/jkip.v1i2.2046.

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A developed nation is a nation that values education and science. Because without these two things, it is difficult for a nation to wake up or survive the various challenges that have plagued the existence of a nation. Culture of studying is a must-have aspect, so that education and science that are expected to strengthen the existence of a nation can be achieved. To achieve a culture of studying, many components must be nurtured. By making the process of studying science a culture of national character, it is hoped that the phenomenon of civilization distortion can be addressed by the proficiency of knowledge and skills in various lines of life. The Indonesian people seem to have begun to realize the context of this problem. This can be seen with the inclusion of curiosity to be one of the target components for the achievement of the nation's character. In the implementation of curiosity character education becomes its own challenge so that this character can be well embedded. Constructive learning originating from the philosophy of constructiveism seeks to connect and refine the points of knowledge stored within an object of education, so as to form a motivational construction originating from oneself to always be uplifted in search of projected knowledge in accordance with desired ideals. The Koran, which contains many educational concepts, turns out in advance to give an example of how the implementation of constructive learning is carried out. Is the story between the Prophet Musa and the Prophet Kheer explaining the concept of constructivism learning. In his story the character of Moses' curiosity was honed by the education provided by the Prophet Khidir through constructiveism learning methods

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Journal articles on the topic 'Khmer Philosophy'

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