Artigos de revistas sobre o tema "Khmer Ethics"
Siga este link para ver outros tipos de publicações sobre o tema: Khmer Ethics.
Crie uma referência precisa em APA, MLA, Chicago, Harvard, e outros estilos
Veja os 23 melhores artigos de revistas para estudos sobre o assunto "Khmer Ethics".
Ao lado de cada fonte na lista de referências, há um botão "Adicionar à bibliografia". Clique e geraremos automaticamente a citação bibliográfica do trabalho escolhido no estilo de citação de que você precisa: APA, MLA, Harvard, Chicago, Vancouver, etc.
Você também pode baixar o texto completo da publicação científica em formato .pdf e ler o resumo do trabalho online se estiver presente nos metadados.
Veja os artigos de revistas das mais diversas áreas científicas e compile uma bibliografia correta.
1
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, n.º 04 (27 de abril de 2024): 319–23. http://dx.doi.org/10.36348/jaep.2024.v08i04.004.
Texto completo da fonteResumo:
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.
2
Dam, Lincoln. "Learning to Live with the Killing Fields: Ethics, Politics, Relationality". Genealogy 5, n.º 2 (30 de março de 2021): 33. http://dx.doi.org/10.3390/genealogy5020033.
Texto completo da fonteResumo:
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.
3
Kittisenee, Napakadol. "Of Dhammacārinī and Rematriation in Post-Genocidal Cambodia". Religions 12, n.º 12 (9 de dezembro de 2021): 1089. http://dx.doi.org/10.3390/rel12121089.
Texto completo da fonteResumo:
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.
4
Pina e Cunha, Miguel, Stewart Clegg e Arménio Rego. "The ethical speaking of objects: ethics and the ‘object-ive’ world of Khmer Rouge young comrades". Journal of Political Power 7, n.º 1 (2 de janeiro de 2014): 35–61. http://dx.doi.org/10.1080/2158379x.2014.887541.
Texto completo da fonte
5
Morag, Raya. "A New Paradigm for the Genocidal Interview: The Documentary Duel and the Question of Collaboration". Panoptikum, n.º 29 (30 de junho de 2023): 78–93. http://dx.doi.org/10.26881/pan.2023.29.05.
Texto completo da fonteResumo:
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.
6
Quintero, Gino Jafet, e Alicia Penélope Castro. "Tourism and ethics in sites of dissonant heritage, Auschwitz-Birkenau (Poland) and Killing Fields (Cambodia)". PatryTer 6, n.º 11 (5 de dezembro de 2022): 01–14. http://dx.doi.org/10.26512/patryter.v6i11.41677.
Texto completo da fonteResumo:
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.
7
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, n.º 1 (13 de julho de 2021): 124–42. http://dx.doi.org/10.1163/2208522x-02010117.
Texto completo da fonteResumo:
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.
8
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, n.º 8 (2 de janeiro de 2020): 1226–42. http://dx.doi.org/10.1080/14680777.2019.1707702.
Texto completo da fonte
9
Kallio, Alexis A., e Heidi Westerlund. "The ethics of survival: Teaching the traditional arts to disadvantaged children in post-conflict Cambodia". International Journal of Music Education 34, n.º 1 (25 de junho de 2015): 90–103. http://dx.doi.org/10.1177/0255761415584298.
Texto completo da fonteResumo:
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.
10
Morag, Raya. "Gendered Genocide". Camera Obscura: Feminism, Culture, and Media Studies 35, n.º 1 (1 de maio de 2020): 77–107. http://dx.doi.org/10.1215/02705346-8085123.
Texto completo da fonteResumo:
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.
11
TUAN, Phan Van, Vu Thi Phuong LE, Nguyen Khanh LY, Nguyen Chi HAI e Nguyen Thi Kim NGAN. "CITIZENS' SATISFACTION WITH THE SERVICE QUALITY OF KHMER CIVIL SERVANTS IN THE MEKONG DELTA, VIETNAM". GeoJournal of Tourism and Geosites 50, n.º 4 (29 de dezembro de 2023): 1318–29. http://dx.doi.org/10.30892/gtg.50412-1130.
Texto completo da fonteResumo:
Civil servants are part of the human resources of the public sector. The contingent of civil servants is an essential component of human social resources whose contributions always play a significant role in the overall socio-economic development achievements of the country and the locality. In this study, the research paradigm “citizen satisfaction with the service quality of Khmer civil servants” was used and converted with “the SERVPERF model.” Research data were collected from survey results by questionnaires from 596 citizens in the Mekong Delta, Vietnam. SPSS 20 and AMOS 24 software are used to analyze and evaluate the scale. The results of the research structure show that there are six factors affecting citizen satisfaction with the service quality of Khmer civil servants in the Mekong Delta, Vietnam, including competency, professional qualifications, profession, sense of responsibility and coordination in performing tasks, ethical qualities, working style; sense of organization and discipline; citizen service attitude; progress and results of task performance. From the research findings, the discussion proposes implications for public policy management to improve citizen satisfaction with the service quality of Khmer civil servants in the Mekong Delta, Vietnam.
12
Nguyen, Thi Giao Ha, Huynh Trang Vo, Van Lam Nguyen, Minh Tu Hoang, Viet My Pham, Tan Tho Vu, Tin Nghia Tran, Thi Thao Mai Ha e Nguyen Hong Nhung Tran. "RESEARCH ON SOME ANTHROPOMETRICAL MEASURES AND INDEXES OF FIRST-GRADE PUPILS OF KINH, KHMER, AND CHAMPA ETHNICS IN THE MEKONG DELTA". Tạp chí Y Dược học Cần Thơ, n.º 4 (5 de outubro de 2022): 102–8. http://dx.doi.org/10.58490/ctump.2022i4.477.
Texto completo da fonteResumo:
Background: the anthropometrical measures and indexes are essential elements in research on human development. Measuring the measurement of the human physique to identify the developmental rules has been studied for a long time and in many places worldwide. Objectives: to confirm the anthropometrical measurement and indexes of first-grade pupils of Kinh, Khmer, and Champa folk in the Mekong Delta. Materials and methods: a cross-sectional descriptive study of 1694 first-grade pupils at elementary, middle, and high school in the Mekong Delta from September 2020 to June 2021. The sample size was selected according to the cluster sampling method. Results: The number of males and females was not significantly different. The proportion of children of the Kinh and Khmer ethnic groups is similar and superior to the Champa ethnic group. At the elementary and middle school, the Kinh ethnic boys and girls’ weight is highest (p<0,05). Until high school, the Kinh ethnic pupils’ weight was lower than the Khmer or Champa ethnic pupils’ (p<0,05). At the same age and same sex, we recorded that the children's weight was 3-10kg higher than that reported by the Department of Medicine, Dentistry and Pharmacy at Can Tho University in 1999 (p<0.05). The Kinh ethnic pupils’ vertical and sitting height is higher than the others (p<0,05). The nutritional status of children in Can Tho has gradually improved compared with the study of Le Dinh Van in Thua Thien Hue and the WHO report in 2007. Almost BMI indexes in first-grade pupils of elementary and middle school are <18,5. The nutritional status of students of all ethnicities improved significantly when they reached the age of 15. Our Skelie indexes show that almost boys and girls have long legs, outperforming Le Dinh Van's results and the Faculty of Medicine, Dentistry and Pharmacy report at Can Tho University in 1999 (p<0.05). QVC is only relatively accurate in older children aged 16 years or older, so our results are for reference only. Conclusions: Most measurements and anthropometric indices were higher in boys than in girls (p<0.05). The Kinh ethnic pupils’ anthropometrical measures and indexes are higher than the Khmer or Champa ethnic pupils’ ones at the first grade of elementary and middle school, but they are lower than the others in the first grade of high school. Measurements and anthropometric indexes of primary school students improved significantly compared to previous studies (p<0.05). The growth in height, especially the length of the lower limbs, is clearly improved.
13
Quy, Linh Nguyen, Le Anh Tuan Pham, Anh Hong Trinh, Thuy Thi Nguyen, Thinh Huy Tran, Anh Van Tran, Hinh Duc Nguyen, Van Thanh Ta e Van Khanh Tran. "ID: 1049 Variation of mitochondrial DNA HV1 and HV2 of the Vietnamese population". Biomedical Research and Therapy 4, S (5 de setembro de 2017): 130. http://dx.doi.org/10.15419/bmrat.v4is.325.
Texto completo da fonteResumo:
The sequence polymorphism of mitochondrial DNA (mtDNA) hypervariable Segment 1 (HV1) and hypervariable Segment 2 (HV2) are studied and applied to genetic diversity and human evolution assessment, forensic genetics, consanguinity determination, and mitochondrial disease diagnosis.
Nucleotide sequence variations in HV1 and HV2, two hypervariable segments of the noncoding control region of human mitochondrial DNA (mtDNA), in selected ethnics of the Vietnamese population were elucidated through sequencing. In this study, we define the variations of HV1 and HV2 of 517 unrelated Vietnamese individuals in Kinh, Muong, Cham, and Khmer ethnic. We found 50 haplogroups: F1a haplogroup frequency is the highest at 15.7%; B5a haplogroup frequency is 10.8%, M haplogroup frequency is 8.9%, M7b1 haplogroup frequency is 7.7%; B6, D4e, D5a, E, F1c, F2a, F3a, G2a, M9b, N, N21 and U5a haplogroup frequencies are the lowest (1%). The frequency of SNP A263G are 100%; A73G is 99.6%, 315insC is 96%; 309insC is 56%; C16223T is 41%, and T16189C is 39%. We have assessed the genetic polymorphism of mtDNA HV1 and HV2 of 517 Kinh, Muong, Cham, Khmer ethnic samples.
14
Caswell, Michelle. "Using classification to convict the Khmer Rouge". Journal of Documentation 68, n.º 2 (2 de março de 2012): 162–84. http://dx.doi.org/10.1108/00220411211209177.
Texto completo da fonteResumo:
PurposeThe purpose of this paper is to explore the importance of classification structures to efforts at holding perpetrators of human rights abuses accountable using one archival repository in Cambodia as a case study.Design/methodology/approachThe primary methodology of this paper is a textual analysis of the Documentation Center of Cambodia's classification scheme, as well as a conceptual analysis using the theoretical framework originally posited by Bowker and Star and further developed by Harris and Duff. These analyses were supplemented by interviews with key participants.FindingsThe Documentation Center of Cambodia's classification of Khmer Rouge records by ethnic identity has had a major impact on charging former officials of the regime with genocide in the ongoing human rights tribunal.Social implicationsAs this exploration of the DC‐Cam database shows, archival description can be used as a tool to promote accountability in societies coming to terms with difficult histories.Originality/valueThis paper expands and revises Harris and Duff's definition of liberatory description to include Spivak's concept of strategic essentialism, arguing that archivists’ classification choices have important ethical and legal consequences.
15
Hamilton, Annette. "Fragments in the Archive: The Khmer Rouge Years". Plaridel 15, n.º 1 (junho de 2018): 1–14. http://dx.doi.org/10.52518/2018.15.1-01hmlton.
Texto completo da fonteResumo:
Cambodia’s cinema history is strange and surprising. Popular films from France and the United States circulated through the Kingdom during the French colonial period. The 1950s and 60s saw extensive local production with the enthusiastic support of King Norodom Sihanouk, himself a passionate film-maker, but the Khmer Rouge regime (1975-1979) destroyed most of the existing material, including hundreds of feature films, raw footage and countless other ephemeral documents. In 2006, after representations by film-maker Rithy Panh and others, the Bophana Audio-Visual Research Centre was established in Phnom Penh to comb the world for every fragment of film and audio material relating to Cambodia’s history in order to reproduce it in an accessible digitized form. The archival preservation and duplication has continued apace. However the ethical use of these materials presents challenges. Contemporary documentary makers and digital enthusiasts frequently use fragmentary footage to support their political or historical interpretations without attribution or context. This paper discusses a propaganda film featuring the former King Norodom Sihanouk and his wife Monique shot in1973 in collaboration with the Communist Chinese, the North Vietnamese and the Khmer Rouge. Short scenes and extracts from this film circulate online and appear in many documentaries. The “archive effect” of this footage raises questions about the source and circulation of archival images with significant historical and political consequences.
16
Yick, Alice G., e S. Megan Berthold. "Conducting Research on Violence in Asian American Communities: Methodological Issues". Violence and Victims 20, n.º 6 (dezembro de 2005): 661–77. http://dx.doi.org/10.1891/0886-6708.20.6.661.
Texto completo da fonteResumo:
Conducting culturally competent research is a challenge as the United States becomes increasingly multicultural. When conducting research on violence in Asian American communities, researchers need to consider how culture, race, and ethnicity influence definitions of concepts, and methodological issues such as research designs, sampling, developing and translating instruments, ethical issues, recruiting research participants, supervising and training interviewers, and disseminating findings. Examples from the authors’ research studies on community violence in the Khmer community, domestic violence in the Chinese American community, and dating violence in Asian American groups are extrapolated to highlight various themes. A commitment to a research program that collaborates with the community under study and cultural experts is vital at every stage of the research process.
17
Kang, Sun Joo. "Definitions of and Ethical Approaches to Multiperspectivity in History Education". Korean History Education Review 154 (30 de junho de 2020): 87–120. http://dx.doi.org/10.18622/kher.2020.06.154.87.
Texto completo da fonte
18
Predescu, Alina. "Aesthetic Means of Ethical Engagement in Rithy Panh’s The Missing Picture". University of Bucharest Review. Literary and Cultural Studies Series 9, n.º 1 (19 de novembro de 2020): 23–32. http://dx.doi.org/10.31178/ubr.9.1.3.
Texto completo da fonteResumo:
In the context of the sensorial fatigue caused by the media’s saturation with representations of violence, Rithy Panh’s film The Missing Picture (2013) stands as a reinvigorating alternative of addressing trauma through aesthetic means that inscribe the affect within ethical dimensions. Panh’s testimony of surviving the death of his family through Pot Pol’s ‘killing fields’ is built around images of stylized clay figurines filmed in realistic dioramas. Forced labor, starvation and death make living a luxury – life fades away from the bodies of figurines that lose color and flesh, but is reaffirmed through the lush nature of dioramas and the resiliently colorful presence of the hero, the surviving storyteller. Khmer Rouge archival footage of carefully choreographed masses of people works as abstract imagery of an unreal reality. In an unmediated expression of affect, the sound mixes revolutionary choirs with electronic effects registering a fading daily life, and voice-over commentary that recuperates the words of propaganda slogans and shapes them into a personal narrative of wonder, pain, anger and guilt of survival. Panh achieves here “a formulation of affect understood as a radical act of interpretation in the face of unwilled subjugation”, in Judith Butler’s words on the poems of the Guantanamo detainees. (Butler 61) By mobilizing the realm of the affects through aesthetics, Panh fulfills what Simon O’Sullivan calls “the ethical imperative of art [that] involves a kind of moving beyond the already familiar (the human), precisely a kind of selfovercoming”. (O’Sullivan 129) Rithy Panh’s The Missing Picture works as an art organism that leads us to recover our subjectivity through the detour of a necessary perception of our objectivity. It allows us access to the position of subjects concerned about the others only through the mediation of our occupying the position of objects perceptible as others.
19
Piotrowska, Agnieszka. "The documentary “Enemies of the People” (2009) and the question of ethics". Nordicum-Mediterraneum 7, n.º 3 (2012). http://dx.doi.org/10.33112/nm.7.3.2.
Texto completo da fonteResumo:
Documentary film has ubiquitous presence in our culture. The mechanics of its production are often hidden, just as they are in any other films. However, in documentary film the filmmakers deal with real people and the issues of ethics are critical to the documentary project. The relationship ‘inside’ the film will influence the final text and therefore the audience and our culture as a whole. The issue of the ethics of the production of testimony in documentary remains a controversial issue. This paper looks at possible ethical paradigms which one could deploy in a discussion of an acclaimed. documentary which deals with the atrocities of Khmer Rouge: Enemies of the People (2009)
20
Elander, Maria. "Taking responsibility: Testimonial practices in Rithy Panh’s S21: The Khmer Rouge Killing Machine". Crime, Media, Culture: An International Journal, 2 de novembro de 2021, 174165902110565. http://dx.doi.org/10.1177/17416590211056526.
Texto completo da fonteResumo:
Genocide films have long contributed to public criminology’s exploration into ethics, responsibility and witnessing after atrocity. Whereas post-Holocaust theorisations of testimony have focused on victim testimony (and its limits), a recent wave of documentary films are instead centering on the perpetrators of atrocity. These are raising the question of how to engage with that shared by a person who experienced an atrocity not as its victim but as its perpetrator. This article examines this question through a close reading of Rithy Panh’s documentary film S21: The Khmer Rouge Killing machine (2003), a film that ‘compare[s] eye-witness accounts’ of a handful of men who all experienced notorious Khmer Rouge security centre S-21 either as its prisoners or its staff. I suggest that the confrontations and the bodily gestures by the former staff in S21 constitute forms of testimony, something which has implications for the understanding of both testimony and responsibility, as well as for the positionality of the spectator. The film, I suggest, provides a way to listen to the experiences of the perpetrators of the atrocity, without diminishing the suffering they caused.
21
Ung, Visotheary. "Do our Project Delimitations Display a Continued Legacy of Colonialism? Towards an independant Flora of Cambodia. តើការកំណត់ព្រំដែននៃគម្រោងរបស់យើងបង្ហាញពីការបន្តនៃអាណានិគមនិយមទេ? ឆ្ពោះទៅរករុក្ខជាតិឯករាជ្យរបស់កម្ពុជា។". Biodiversity Information Science and Standards 7 (9 de agosto de 2023). http://dx.doi.org/10.3897/biss.7.110680.
Texto completo da fonteResumo:
Cambodia, located in continental Southeast Asia, is renowned for its rich and ancient architectural art. One of its most notable treasures is the archaeological site Angkor Wat, which holds the distinction of being a United Nations Educational, Scientific and Cultural Organization (UNESCO) World Heritage Site. However, Cambodia is also a developing country and a biodiversity hotspot (Myers et al. 2000, Sodhi et al. 2010). Regrettably, Cambodia's tragic and violent history has severely impacted the understanding of its biodiversity, particularly its plant life. This was depicted by Zizka et al. (2021), in one of their figures illustrating the significant decline in the number of recorded species occurrences in Cambodia between 1970 and 1992. This period includes the civil war from 1975 to 1979, which marked one of the most devastating genocides in human history. France and Cambodia share a long history of relations and collaboration. The French presence in Cambodia dates back to 1863 when Cambodia became a French protectorate. It later became part of French Indochina in 1887, alongside other French colonies and protectorates, such as Laos, Tonkin, Annam, Cochinchina, and Guangzhouwan in China. This French presence not only facilitated the "rediscovery" of Angkor Wat and Angkor Thom by Henri Mouhot, a French naturalist, botanist, and entomologist, but also contributed to the collection of Cambodia's biodiversity. The protectorate status for Cambodia ended in 1949, and it declared its independence in 1953. During the same period, the "General Flora of Indo-China" (Gagnepain et al. 1907) began its publication in 1907 and continued until 1951 by French editors. In 1960, this flora was reinitiated as the "Flora of Cambodia, Laos, and Viêt-Nam". Since 2013, it is jointly edited by the Museum National d'Histoire Naturelle in Paris and the Royal Botanic Garden of Edinburgh. The Flora of Cambodia project arose from a simple question: why is the flora still managed jointly with Laos and Viêt-Nam? Since the three countries have been independent since 1954, their respective floras should be separate and published independently. The project's initial phase involves compiling an up-to-date understanding of Cambodia's plant life, including an inventory of collections housed at the Museum National d'Histoire Naturelle in Paris and accessible Cambodian floristic data online through the Global Biodiversity Information Facility (GBIF) and other sources (Joyce et al. 2020). The ultimate goal is to produce a comprehensive flora of Cambodia. In the short term, the project aims to provide an open and curated checklist of vascular plants of Cambodia, in multiple languages, including Khmer and freely available following Findable, Accessible, Interoperable, Re-usable (FAIR) principles (Wilkinson et al. 2016). This endeavor seeks to empower both Khmer botanists and the broader local community, allowing them to reclaim and cherish their intrinsic knowledge of native plants. Although still in its early stages, this project aims to further enhance the strong collaboration between France and Cambodia while being FAIR and Collective benefit, Authority to control, Responsability, Ethics (CARE) (Carroll et al. 2020).
22
Thi Yen, Dinh. "Livelihoods Transformation and Climate Change Adaptation of the Ethnic Minorities: A Case Study of the Khmer People in Binh Phuoc Province, Vietnam". International Journal of Social Science Humanity & Management Research 3, n.º 02 (29 de março de 2024). http://dx.doi.org/10.58806/ijsshmr.2024.v3i2n16.
Texto completo da fonteResumo:
Typhoons, floods, and droughts brought on by climate change in Vietnam have severely damaged the livelihoods of farmers, particularly those of the Khmer people in Binh Phuoc province. In the Khmer community, drought has resulted in widespread crop deaths and livestock without food sources for more than ten years. Using qualitative data sources from in-depth interviews and participant observations in the community at several times in 2020, 2021, 2022, and 2023, the study aims to examine the Khmer community’s livelihood transformation to adapt to climate change. The findings show that, in response to extreme weather events, the community has changed crops from growing pepper and rice to drought-tolerant rubber, cashew, and fruit trees; they have also shifted their livestock from buffalo to goats and cows. Families with limited land for production have divided their resources to become workers and other secondary sources of income. This transformation shows how dynamically livelihoods are adapting to climate change while also helping the Khmer people become less vulnerable to weather-related shocks. The article also makes some suggestions for policy about the livelihoods of the Khmer people in relation to environmental challenges and climate change.
23
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, n.º 06 (30 de junho de 2024). http://dx.doi.org/10.58806/ijsshmr.2024.v3i6n28.
Texto completo da fonteResumo:
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.