Showing posts with label Khmer tradition. Show all posts
Showing posts with label Khmer tradition. Show all posts

Monday, January 09, 2012

Funky business [-Prahok time!]

Work in progress: The fish needs to be cleaned, gutted and crushed underfoot before it is salted and left to ferment.
Take your pick: People selecting fish to be made into prahok.
Sun-dried: Fish are laid out to dry.
Monday January 9, 2012
By Jane F. Ragavan
The Star (Malaysia)

The smell of the Cambodian fermented fish paste called prahok may have you reeling, but it is the soul of Khmer cooking.

IT’S prahok season in Cambodia – you can smell it.

On the banks of the Tonle Sap River, hundreds of families lug baskets of finger-sized silvery fish from boats, gut and slice off their heads and then crush them underfoot before the pulp is dried, salted and left to ferment in bags or jars for weeks or even months.

Its pungent smell hangs heavily in the air, but it is no bother to Cambodians because prahok is the soul of Khmer cuisine. Often called Cambodian or fish cheese in English, prahok is equal in value to rice. In fact, farmers will travel from outlying provinces to trade rice for the protein-rich fish paste, a much needed supplement in the countryside where simple meals of prahok and rice are common.

It can also be used in soups, but is mostly used as a condiment in a wide variety of Khmer dishes.

Sunday, November 20, 2011

Traditional Khmer Chhaiyam performs by Khmer Kampuchea-Krom Federation (KKF)

http://www.youtube.com/watch?v=BhtxR2KwIEU

Mariage Khmer - "Khmer Wedding": Sakou Samoth

Chers amis,

Veuillez trouver en pièce jointe un livre MARIAGE CAMBODGIEN.

C’est un recueil du mariage khmer rédigé àpartir de 3 livres documentaires parus au Cambodge dans les années 1960 :
  1. les rites du mariage khmer de Mme Pich Sâl – 1964
  2. le livre de mariage khmer de Oknhā Nhiek Nou - 1965
  3. Mariage traditionnel khmer en France – 2008.

Ce recueil a été déposé à la Bibliothèque nationale de France Troisième trimestre 2008.

Cordialement,

SAKOU Samoth
----------

ប្រិយមិត្តជាទីរាប់អាន

ខ្ញុំមាន​សេចកី្តរីករាយផើ្ញភ្ជាប់មកនេះសៀវភៅឯកសារមួយឈ្មោះ

ពិធីអាពាហ៌ពិពាហ៌ខែ្មរ​​​​​​​​​​​​​​​​​​​​​

ដោយភាតរភាពពីខ្ញុំ

សាគូ សាម៉ុត
---------
Dear Friends,

Please find below a book about "Khmer Wedding".

This is a compendium of 3 books published in Cambodia in the 60s:
  1. The wedding rituals by Mrs. Pich Sal (1964)
  2. The Khmer wedding book by Oknha Nhiek Nou (1965)
  3. Khmer traditional wedding in France (2008)

This compendium is copyrighted at the French National Library in 2008.

Cordially,

Sakou Samoth


http://www.box.com/s/xia8vf8vn79m1kzblkou

Saturday, October 15, 2011

Cambodians [in Malaysia] flock to village in Sungai Buloh

Saturday October 15, 2011
By DARA SAOYUTH
The Star Online (Malaysia)
People here still cook Cambodian food and wear Cambodian clothes
KAMPUNG Kubu Gajah in Sungai Buloh, Selangor, is a village with about 300 Cambodian familes, complete with a market and shops catering to the foreigners.

One of the residents Ta Sovan, 50, said he had been living in the village since 1985, adding that some families had moved in even before him.

Sovan said most of them were Cambodian Muslims, including his family.

He has been selected by the Malaysian authorities to be a representative of the Cambodian residents in the village.

Close-knit: The village is home to about 300 Cambodian families.

Sunday, September 25, 2011

Celebration of Pchum Ben festival at Wat Khemara Rangsey, San Jose, California- ពិធីបុណ្យភ្ជុំបិណ្ឌ នៅវត្តខេមររង្សី ក្រុងសាន់ហូស្សេ

ពិធីបុណ្យភ្ជុំបិណ្ឌ នៅវត្តខេមររង្សី ក្រុងសាន់ហូស្សេ ថ្ងៃសៅរ៍ ថ្ងៃទី២៤ កញ្ញា ឆ្នាំ២០១១ នេះជា រូបថត សកម្មភាព បុណ្យភ្ជុំបិណ្ឌ នៅវត្តខេមររង្សី ក្រុងសាន់ហូស្សេ និងបទស្មូត កញ្ញា ភឿន ស្រីពៅ ចំនួន៥បទ។

The following photos show the celebration of Pchum Ben festival at Wat Khemara Rangsey, San Jose, California, on  Saturday 24 September 2011. Following the photos are 5 Khmer Smotr chantings performed by Ms. Phoeun Sreypov. Please click on each control to listen to each chanting or right click on the MP3 link to download each song to your computer.



ទី១- កុមារពិលាភ
Phoeun Sreypov - Komar Pileap

ទី២- អដ្ឋមហាឋាន
Phoeun Sreypov - Athak-Mohathan

ទី៣-ទុក្ខាទីពីរ
Phoeun Sreypov - Tukha Ti Pi

ទី៤-បណ្តាំនាងសិរីមហាមាយា
Phoeun Sreypov - Bandam Neang Serey Maha Meayea

ទី៥- បណ្តាំឳពុកម្តាយ
Phoeun Sreypov - Bondam Euvpuk M'day

Monday, October 11, 2010

Pchum Ben celebration


Cambodians celebrate Pchum Ben
Video and Report by Mom Sophon, Radio Free Asia


Pchum Ben at Preah Vihear Suor Pagoda
Video and Report by Uon Chhin, Radio Free Asia

Monday, October 04, 2010

Cambodians mark Pchum Ben festival for the dead

October 4, 2010
ABC Radio Australia

Cambodia is mid-way through its annual Festival of the Dead, a ceremony based around the country's numerous Buddhist pagodas.

The festival has added symbolism due to the huge number of people who were murdered under the Khmer Rouge regime.

Presenter: Robert Carmichael
Speakers: Va Kimchheang, civil servant; the Venerable Hou Sarith, a senior monk at Wat Langka pagoda in Phnom Penh



(sound of monks chanting prayers)

CARMICHAEL: Monks chant prayers for the dead at Wat Langka, one of Phnom Penh's key Buddhist temples. It is 9 o'clock in the morning, and for the past five hours hundreds of people dressed in their best clothes have filed through the temple gate with offerings of food for their deceased relatives. In the evening many more will come, in a ritual that lasts 15 days.

Remembering the dead is a common practice around the world, but in Cambodia the annual festival known as Pchum Ben is heavily tinged with the memories of those who died during the Khmer Rouge's rule of the country between 1975 and 1979. Very few families escaped unscathed. It is thought that up to 2.2 million people died out of a pre-war population of around 8 million.

Va Kimchheang, a 40-something civil servant, has brought food offerings to Wat Langka. Accompanied by her young son and daughter, she explains that Pchum Ben is a time to remember the family's ancestors.

KIMCHHEANG: I lost many relations during the Pol Pot regime: My aunt and my brothers, and there were others too. I was very young at that time, so I don't remember it well. One of my brothers was called Va Yong.

CARMICHAEL: Cambodia's Buddhists believe the spirits that are in hell are released for the duration of Pchum Ben. Although the spirits are powerless to act in the physical world, they come to the pagodas in the hope that their relatives have left food in their memory.

Va Kimchheang has taken food to eight pagodas so far during this year's festival. She says remembering her family makes her feel much better.

KIMCHHEANG: The spirits get all of the food that we offer to the monks. The young generation wish that those spirits who are in a bad place can go to a better place, and those that are unhappy we wish for them to be happy.

CARMICHAEL: In a quieter part of Wat Langka, the Venerable Hou Sarith, a senior monk, says most people will have had relatives who died violently under the Khmer Rouge. But the spirits of those who died in that way are not necessarily angry.

SARITH: Of course, if the person is angry at the injustice of being killed, then the spirit will take that anger into the spirit world, and if that happens then those angry spirits will not be able to find a place where they can be born again.

CARMICHAEL: Although Pchum Ben is an ancient ceremony, technology has recently caught up. Switching to English, the Venerable Hou Sarith tells me that a year ago he started using PalTalk, a online chat room. That allows him to communicate with fellow Theravada Buddhists around the world, as well as lead and follow ceremonies. Sitting in his room, where a laptop is hooked up to a router, he shows me the chat room, which has several dozen people in it. Through the computer's speakers you can hear another monk chanting prayers.

CARMICHAEL: This must be useful for you?

VENERABLE HOU SARITH: Yes, useful. If I do not have this programme, I can't contact around the world.

CARMICHAEL: And the man singing now is in Sri Lanka, is that right?

VENERABLE HOU SARITH: Now is USA - Colorado state.

CARMICHAEL: He says the monks in the USA, Canada, Sri Lanka, Thailand and Europe take turns to lead the PalChat sessions.

SARITH: Today my colleague, the Venerable Karna, is delivering the sermon. And tomorrow I am. Yes, this one you can chat, you can listen, and you can talk on the mike.

CARMICHAEL: Back at the pagoda's main building a more traditional ceremony is unfolding. Underneath a ceiling of colourful paintings depicting scenes from the Buddha's life, several dozen monks sit on a red-carpeted floor. In front of them is a low wooden table heaped with bowls of fruit. A golden reclining Buddha dominates one end of the room, flanked by dozens of standing Buddhas. A band plays at the other end of the room. Va Kimchheang enters the building having lit incense sticks for her relatives, and sits on the floor with a group of men and women awaiting the prayers. It is a scene that will be repeated thousands of times as the country's people remember the dead before the 15-day festival finishes on October 9.

Wednesday, September 08, 2010

Another Gentle Reminders from Theary Seng

Another cycle of GENTLE REMINDERS:

1. Kramanation – Wear Krama Campaign:

We are about to start our 6th page. Click on to see the new members of Kramanation spotted around the world. Rumors are spreading that within the year we may see George Clooney donning the krama. Let us wait and see…



Kramanation’s emissary to the European Union, Rafael Dochao-Moreno.

2. Tribute to Loved Ones Lost

Please send in your personal remembrances. See new ones, deeply, eloquently remembered…

The beautiful Sophea Omnou of Great Britain pays tribute to her parents and 7 siblings killed by the Khmer Rouge.


3. Campaign for 24 Provincial Learning Centers to be furnished with the inventory of the ECCC:

A forum of education, for memorializing (think Berlin with all its memorials/information center combined into one), for recording personal testimonies (think Shoah Foundation), virtual library, traditional library and resource hub – all connected via information communication technology (thanks to the Vietnamese military who are almost finished laying the telecommunications infrastructure for all the villages of Cambodia – isn't this high TREASON in another country besides here, what Shinawatra was ousted for (and that, for only selling a fraction, minority shares of his telecommunications company to a foreign country)?? Currently, memorializing/education is concentrated in Phnom Penh but 85% of Cambodians live outside of the capital.


4. Related, Campaign to de-commercialize, de-personalize MEMORIALS.

We need national leadership on this matter. First, detract the contract with the foreign private company owning Choeung Ek Killing Fields; this is a slap in the face of victims. SACRELIGIOUS !! Second, preserve as many of the skulls and bones and mass graves as possible as sites of memory, which could be the same as the sites for the Provincial Learning Centers.


The skulls at Wat Beoung Rai in one of 2 unprotected "cheddai". Among the 30,000 skulls including that of my mom, these are the only ones remaining: over the years, the villagers have been taking the skulls at liberty to grind them into traditional medicine. The bones are still in the mass graves in and around the pagoda and the nearby prison (above photo). On this visit with a great friend of Cambodia at the EU-Brussels and painter Danielle Dal Molin (4 Sept. 2010), I noticed that an "excellency" has spent @ US$3,000 to reconstruct this gaudy shiny "cheddai" with his name boldly, decidedly inscribed into this very public cheddai... This is the problem when memorializing is left into private hands with no community involvement and no national leadership at preservation.

Friday, May 21, 2010

Seeking Inspiration From Cambodian History [-Keep up the good work, Laura! Thank you!]

Cambodian-American singer-songwriter Laura Mam shares her soulful sound with NPR's Tell Me More. (Ryan Coquilla)

May 19, 2010
National Public Radio (USA)


You would not tell from her sweet-as-honey voice and gentle lyrics that Laura Mam's family history has been one of pain and struggle.

Her parents managed to escape the brutal regime of Cambodia's Khmer Rouge, but many of their family members were less fortunate. Mam's father lost both of his parents and four of his five brothers. Throughout Mam's life, he refused to talk about the painful memories. Yet, despite the silence she was able to learn bits and pieces about her family's past from a book written by Mormon relief workers who helped Mam's family get to the United States.

"There are a lot of broken chains that people...they don't want to necessarily talk about because it was very painful. I've been very lucky to know just a little bit of history because most Cambodian kids don't know much about their parents at all," Mam explains.

But in addition to the millions of lives, the viciousness of the regime also did not spare the cultural life of the country.

"Cambodian music after the war — the Khmer Rouge, was so intent on destroying everything that existed beforehand; they got rid off everything. They got rid of all the artists, all the intellectuals and they did not want this to be known," says Mam.

Now, the recent UC Berkley graduate, together with her band, The Like Me's, have made it their mission to revive the long lost, thriving Cambodian music scene of the 1960s.

"It inspires me to want to hold onto something and to know who I am because it feels like everything has been forgotten and left in shadow," Mam says. "And I'd like for our generation to bring that back to light because often times we grow up not knowing much about ourselves at all."

As a tribute to Pan Ron, one of Cambodia's first female singer-songwriters who perished during the regime, Mam and her band did a cover of her famous song — "Sva Rom Monkiss."

Mam and The Like Me's have only been able to record a few songs with the help of friends and family in garage studios. However, their powerful music and message of hope has turned them into an inspiration for the Cambodian community all over the United States.

"I really want to kind of show Cambodians that we have so much that we have forgotten and if we were just to remember it through music then we could have a good time while also becoming self-conscious in a way," Mam says.

Wednesday, May 19, 2010

Magic tattoo business is slow in Cambodia

"Magic tattoos make me feel more confident," says heavyweight kickboxing champ Eh Phuthong, training at his club just outside Phnom Penh. (Lianne Milton / For The Times)
Au Phuthong, 29, left, Eh's younger brother, also has magic tattoos. (Lianne Milton / For The Times)

May 19, 2010
By Mark Magnier
Los Angeles Times (California, USA)
Reporting from Phnom Sruoch, Cambodia


Peace has not been kind to practitioners of the 2,000-year-old tradition, which holds that magic tattoos can make you invisible, divert bullets and boost your net worth.

In a haze of incense, clients approach Kol Sambo and humbly request his help, sometimes seeking rush jobs for an imminent crisis. He listens and asks why they require added force. If he thinks they'll abuse the power, he turns them down "in a nice way."

Kol is a practitioner of magic tattoos, a 2,000-year-old tradition some call the "soul of the nation." They can make you invisible, divert bullets and boost your net worth, he says, but only if you believe.

The 50-year-old has traveled the Cambodian countryside for the better part of two decades decorating people's bodies with gods, geometric patterns, supernatural creatures and characters in Sanskrit and Pali, the liturgical language of Theravada Buddhism.

Some images appear to move as the wearer's muscles ripple; on others, rounded Khmer script, softened by age, appears to melt as the lines grow fuzzier.

Kol says most clients prefer the more efficient made-in-China tattoo machine he bought a few years back, but, if asked, he still will use the traditional method to ink the skin: two or three sewing needles tied together.

Once applied, by whatever method, a tattoo must be blessed to activate its supernatural powers.

There are "fake" magic tattooists out there, Kol says disdainfully. He was born with the talent, he says, and honed it after becoming a monk and retreating into the mountains to meditate, ponder visions and study ancient texts under a spiritual master.

Grateful clients will periodically return, having survived a war or two, and offer thanks.

Chan Ngeuy, 60, a rail worker who was a soldier during the 1970s, took off his shirt to reveal a line of lacy symbols running the width of his chest, down the outside of his arms and the length of his back bracketing his spinal cord.

"I was shot at, but the bullet missed," he says. "My tattoo made all the difference."

Peace, however, as welcome as it may be to Cambodians after decades of bloodshed, is not a friend of the magic tattoo business.

"During wartime, everyone wants one," says Kong Taing Im, 38, a store owner visiting Kol hoping to safeguard her grandchildren's future. "Without war, mostly gangsters want them."

Nowadays, a tradition that migrated from India centuries ago and endured through numerous Cambodian wars and rulers is being chipped away by technology and an education system that encourages people to be literal-minded, says Miech Ponn, advisor on mores and customs at Phnom Penh's Buddhist Institute.

"Traditional tattoo artists are very few these days," the scholar says. "It's like a living museum."

This spread of modern skepticism is rather shortsighted, argues Cambodian heavyweight kickboxing champion Eh Phuthong, a national hero who credits the supernatural imagery spreading over his muscular body and onto his right fist for his winning record.

"Magic tattoos make me feel more confident, focused, allow me to punch harder and avoid my opponent's blows," Eh says, sporting a phoenix, a symbol of rebirth; the Hanuman monkey king, a force of life, agility and learning; and Vishnu god imagery, meant to provide strength. "They really work."

But even Eh says he's getting more snickers lately from young boxers who shun a practice once considered de rigueur for up-and-coming fighters.

Cambodia's few remaining magic tattoo artists these days tend to work in rural areas, where superstition is enduring, education less common and medical care limited.

Believers say the indelible marks, favored by soldiers, boxers and businessmen, ward off evil. They've also been something of a dead giveaway. During the mid-1970s Khmer Rouge reign of terror, when 2 million people died, the brutal regime targeted anyone who had been associated with the ousted government, many of whom were posing as farmers.

"Not many men with magic tattoos survived," Miech says. "If you had one, you were probably a soldier from the old regime and promptly executed."

It's not enough to simply get a magic tattoo. You must also tend its power. "It's like a mobile phone," says Chan Trea, 46, one of the few magic tattooists still operating in bustling Phnom Penh. "Without maintenance, it won't work."

To keep a tattoo's power, one should shun adultery, alcohol, insulting opponents while fighting them or eating star fruit.

Star fruit?

"Since ancient days, it's well known that people with tattoos or talismans should not consume this fruit," he says. "If it wasn't true, the warning wouldn't last so long."

These days, Chan Trea supplements his income with fashion tattoos.

"If I was only doing magic tattoos, I'd go broke," he says, leaning on the battered dentist chair his customers settle into for their needling sessions.

Magic tattoos are traditionally applied to the part of the body in need of protection, with anti-landmine tattoos placed on the legs, anti-fever tattoos near the heart. Sometimes, however, even the tattooist doesn't understand what he's applying.

Chan Trea says that a few weeks ago a monk asked him to tattoo a particular pattern but refused to say what it meant.

"In Cambodia, there are lots of secrets. People guard things jealously," he says, unfurling a copy of the mystery pattern he furtively kept.

Tattoo artists say women rarely indulge, partly for aesthetic reasons and because they fear they may be mistaken for prostitutes, but Kol sometimes blesses women's perfume bottles, protecting their aura that way.

"These foreign women wearing big tattoos, that looks rather strange to us," said Kong, the grandmother.

(Actress Angelina Jolie recently had a magic tattoo done on her left shoulder blade meant to protect her and her Cambodian son, Maddox, from bad luck and accidents. The translated Pali incantation reportedly reads in part: "May your enemies run far away from you; if you acquire riches, may they remain yours always.")

Cambodia's few remaining magic tattoo artists recognize that they're fighting an uphill battle but say they haven't lost hope.

"Granted, more and more people believe in rationality, technology and the Internet," Kol said. "But, you watch. As soon as the next war or crisis hits and they need us, they'll come running back."

Saturday, May 15, 2010

Wednesday, April 28, 2010

Art Festival To Showcase Renewed Classics

Students make offerings to the spirits of past generations of artists in the traditional sampeah kru ceremony before the beginning of the Festival. (Photo: Courtesy of Cambodian Living Arts)

Cambodia is preparing for an expansive arts festival in August, one that will bring artists of all ages from at home and abroad to demonstrate some of Cambodia’s nearly lost traditions.

Nuch Sarita, VOA Khmer
Washington Tuesday, 27 April 2010

“Each surviving performer is a living cultural treasure with a unique body of skills and knowledge to pass on. A living library of Cambodia’s cultural legacy.”
Cambodia is preparing for an expansive arts festival in August, one that will bring artists of all ages from at home and abroad to demonstrate some of Cambodia’s nearly lost traditions.

The Cambodian Youth Arts Festival will be held in Phnom Penh’s Chaktomuk Conference Hall from Aug. 1 to Aug. 6, and organizers expect at least 20 different organizations to take part, representing as many as 10,000 young and professional artists.

Song Seng, project coordinator of Cambodian Living Arts, told “Hello VOA” Monday the festival will provide an opportunity for artists “to share and learn a variety of traditional arts forms developed from elder traditions.”

It will also “help generate national renewal through arts and culture, and to provide opportunities for all participating groups to demonstrate mastery of what they have learned through workshops, demonstrations, and performances,” Song Seng said.

Cambodian Living Arts established a teaching program in 1999, encouraging surviving master musicians and performance artists to resume work with young apprentices.

The festival will allow some of these apprentices to showcase work they have practiced for years.

Kong Boran, a student of “chapei dang weng,” a musical oral tradition, said he learned from his father, Kong Nay, for seven years at the organization. The tradition includes melodies that are passed down from one generation to the next, though its lyrics are often newly composed or even improvised on the spot.

Lun Sophanith, student of the “khsae diew” instrument, learned from his grandfather, Sok Duch, for four years. Images of the soothing instrument, made partly from a gourd, can be found on the walls of Cambodian temples dating back to the 10th Century. It was popular with modern kings and leaders, who requested solo performances of the instrument to help them relax.

Sok Duch may be the last living master of the rare instrument, but he now teaches young apprentices. Two of them may become masters.

Much of Cambodia’s traditional culture was nearly silenced by the Khmer Rouge, which killed up to 90 percent of the country’s performers. The traditional cultures were passed down orally from teachers to students, so many skills were not recorded in writing.

“Each surviving performer is a living cultural treasure with a unique body of skills and knowledge to pass on,” Song Seng said. “A living library of Cambodia’s cultural legacy.”

Wednesday, April 14, 2010

Current Situation and History of Bassac Opera (Part 1)


Report by Om Utdom, RFA
Video Editor: Uon Chhin

Robam Ang-re dance


Performance: Bassac Children
With the support of Cambodian Living Arts
Video by Uon Chhin, RFA

Tuesday, April 06, 2010

Cambodia: Campaign Against Wearing of Short Skirts

(Photo: Reuters)

Sunday, April 4th, 2010
By Sopheap Chak
Global Voices Online


A group of teachers and students held a rally in Cambodia to protest the wearing of short skirts which they claim violate Khmer culture. Several government officials are supporting the rallyists.

Around 100 people including teachers and students held a rally on Sunday March 28 in an effort to stop female students from wearing short skirts. The campaign was expected to have more participants if its original plan to march through the streets of Phnom Penh was approved by the City Hall. Still, the campaign organizer, Seang Bunheang, Director of Khmer Teachers' Association reportedly applauded this gathering as a success in sending the message of urging the Ministry of Education, academic institutions, teachers, female students and their parents to stop female students from wearing short skirts. This appeal is hoped to preserve Khmer Culture and discourage female students from vigorously adapting western culture:
“I had the idea to organise the campaign because I want to improve Khmer culture [and retain the culture] that we had many years ago – some Khmer women change their manner by copying other cultures and do things such as wearing short skirts or sexy clothes in schools and public places. That can destroy our culture,” says Seang Bunheang as quoted from Phnom Penh Post.

Acknowledging the the move could be seen as an undue pressure on women, the organizer repeatedly claimed it is justified for promoting Khmer culture.
I don’t force [women] from wearing short skirts, but I want to take care and improve our Khmer culture, “We have to take care in order for other countries not to look down on us.”
Seemingly, this campaign has been welcomed by major ministries, Cambodian Independent Teachers' Association, and some students. For example, there is support from Pov Sam An, deputy director of the Ministry's Informal Education System Department who reportedly agrees that female students should not wear short skirts. He also cited the existing mandatory rule instructing female students to wear only long skirts.
“All female students have to wear their skirts under the knees in school, and it is good that the Khmer Teachers’ Association campaign will remind people of this, I cannot accept that some female students in private or state schools wear such short skirts to school,” said Pov Sam An.
Even the Secretary of State of the Ministry of Women's Affairs, San Arun, also welcomed the rally by sharing a similar opinion about the need to preserve Khmer culture. She allegedly claimed that “the trend towards shorter skirts was part of an ill-advised attempt to copy other cultures – a move she suggested could destroy Khmer culture if left unchecked.” Interestingly, she linked the short skirt as motivation for men to rape:
“Wearing short skirts and sexy clothes is a reason to cause rape cases to occur because all men, when they see white skin, they feel like having sex with them.”
This provocative statement has caught the attention of a prominent blogher Kounila Keo who posted this on her facebook page, which later sparked several comments. Here is an interesting remark by a commentator:
“This is like saying women in the Middle East who walk outside of the places they're allowed to, are asking to be raped. I think the Secretary is perpetuating a negative cultural attitude between genders. I'm sorry but women and short skirts are NOT the problem…I find that the leaders in Cambodia are part of the problem. If they want to positively change attitudes of the people, they need to start providing an avenue to discuss about these gender issues–not condemn those who are ultimately in ‘ownership' of their bodies.”
This idea is shared by Sim Socheata who sent a letter to Phnom Penh Post's editor, “Don't blame women for men's lack of self control”:
“We are witnessing that women and girls are blamed for being raped and sexually harassed for the kind of place they decide to go, the kind of dresses they decide to wear and the length of those dresses. Instead of calling for women to stop wearing short skirts, the Khmer Teachers Association could have marched against male perpetrators who rape women and girls, men who commit violence in the family, male teachers who sexually harass their students.”
While majority of those who commented on Kounila's facebook page believe that wearing short skirts is not the problem, Chanroeun Pa who also joined this debate wrote about the link between cultural integration and safety of women:
I don't completely agree with the secretary of the MoWA, and I don't really support the school girls to wear short skirt either. It is obvious that wearing short skirt is a Western style. In fact, there is nothing wrong with wearing the short skirt for the school girls in general. Instead it is an art or beauty of dressing for girl. But wearing short skirt which is too short in an inappropriate way and in wrong place is a great danger for the person herself. And therefore, this requires a consideration about the different cultural values between Cambodian culture and the West. We have to accept that new culture which emerges from the interaction with other culture is sometimes overwhelming. And the ground somehow is suitable for the seed to grow well. We will, should not ignore the sensitivity of sexual taboo in Cambodian society either. There is a saying about choice of cultural adoption, “You can either adjust your head to fit your hat, or adjust your hat to fit your head.”
Meanwhile, another blogger, Mean Lux is not in favor of the anti-short skirt campaign and issues this warning:
For protesters against wearing short skirt, facebook maybe next in their list to be banned to preserve the in-their-view Khmer tradition.
As expected, this campaign has received much attention. The debate is still ongoing with another social activist Chhay Sophal, writer for Open Institute, wrote “ទស្សនៈ​ពី​ការ​ស្លៀកពាក់​បញ្ចេញ​សាច់”, “View on Skimpy Dresses.” He randomly interviewed young females in the capital and two other provinces to survey their opinion on the campaign. Though many respondents agreed that the ban on wearing short skirts is viable for academic institutions, they think it should not be applied in public spaces. Strikingly, the belief that wearing short skirts induces rape cases surprises the respondents:
“កាល​ពី​មិន​ទាន់​មាន​ការ​ស្លៀក​ពាក់​ខ្លី​បែប​នេះ​កាល​ពី​បណ្ដា​ឆ្នាំ​មុនៗ និង​ជំនាន់​មុនៗ តើ​មិន​មាន​​ករណី​ការ​ចាប់​រំលោភ​សេពសន្ថវៈ​មែន​ទេ​ឬ​អី ហើយ​តើ​បុរស​ៗ​ពិត​ជា​មិន​មាន​អារម្មណ៍​ចង់​រួម​ភេទ​មែន​ដែរ​ឬ​អត់ បើ​ពួកគេ​មិន​បាន​ឃើញ​សាច់​ស​ខ្ចី​របស់​នារីៗ​នោះ? នារី​វ័យ​ក្មេងៗ​ទាំង​នោះ​បាន​សំណូមពរ​ថា មនុស្ស​ជំនាន់​មុន​មិន​ត្រូវ​បន្ទោស​មនុស្ស​ជំនាន់​ក្រោយ​ឡើយ ព្រោះ​សម័យ​កាល និង​ការ​វិវត្ត​វា​ពិតជា​ខុស​គ្នា​ពី​ជំនាន់​មួយ​ទៅ​ជំនាន់​មួយ។”
“Were rape cases avoided in the past when there were no skimpy outfits? Will men have no sex feelings if the girls would not wear short skirts? The girls request the elders to accept the reality of social evolutions instead of blaming their acts”
Sophal highlighted that the respondents also reflected on the basic rights and freedom of individuals as guaranteed by the Constitution and international rights conventions. Further, the respondents appealed to the government to improve the rule of law and take serious intervention for social security rather than focusing on the short skirt matter:
សេចក្ដី​ថ្លៃថ្នូរ​របស់​ជាតិ​មួយ​គឺ​ត្រូវតែ​ទប់ស្កាត់​ការ​ជួញ​ដូរ​មនុស្ស និង​ការ​ជួញដូរ​គ្រឿងញៀន ការ​លុបបំបាត់​ទេសចរណ៍​ផ្លូវ​ភេទ ការ​លុបបំបាត់​ការ​កេង​ប្រវ័ញ្ច​លើ​ស្ត្រី និង​ត្រូវ​តែ​គោរព​សិទ្ធិ​ស្ត្រី ហើយ​ផ្ដល់​តួនាទី​ស្ត្រី​នៅ​ក្នុង​សង្គម​ប្រកប​ដោយ​សមភាព​យេនឌ័រ ការ​ផ្ដល់​សេវា​សាធារណៈ​ និង​ហេដ្ឋារចនាសម្ព័ន្ធ​សង្គម​ឲ្យបាន​គ្រប់គ្រាន់​ដល់​ពលរដ្ឋ ការ​បង្កើន​ការងារ​ឲ្យ​មនុស្ស​ធ្វើ ត្រូវ​មាន​ការ​អភិវឌ្ឍ​ទាំង​នៅ​ទីក្រុង​និង​នៅ​ជនបទ មិន​មាន​អំពើ​ពុក​រលួយ​ជា​ប្រព័ន្ធ ត្រូវ​មាន​តម្លាភាព និង​មាន​យុត្តិធម៌​សង្គម​ជាដើម។
In order to maintain the dignity of the state, there must be measures to prevent human trafficking, drug, sex tourism, and exploitation on women; importantly, there must be respect on women's rights together with gender mainstreaming in order that gender equity is feasible. Also, there must be sufficient social services and infrastructure to all in addition to the increase of employment and balanced development in the urban and rural area where there is no systematic corruption or simply transparency and justice must be ensured.

Regardless of the mixed views on this campaign, the trend is observably and likely to target girls rather than the main violators. Earlier there was also an attempt by the state to impose a girl curfew - which was justified by claiming that it would promote safety of women against being harmed at nightclubs or other entertainment areas. Groups asserted that it is better to strengthen the rule of law and restrictive policies on the nightclub itself.

Tuesday, December 29, 2009

Cambodia holds Khmer traditional measurement exhibition

PHNOM PENH, Dec. 28 (Xinhua) -- Cambodia's Reyum Institute has documented more than 130 Khmer traditional measurements and will run a show-casing of the documentation for the public in Phnom Penh from Dec. 28, 2009 to Feb. 2010, official news agency AKP reported on Monday.

According to Research Manager of Reyum Institute Preap Chanmara, Cambodia has long been using a wide variety of measurements for length, height, weight, depth, size, substance and time. Some measurements have been standardized with human body, things, like coconut fruit and tree, and others have been adapted from French measurements; for instance, meter, kilometer, etc.

Chanmara said that sources of the documented measurements include interview with people, written documents, and observation of people's daily interaction.

Different locations may use and understand different measurements. Some locations may use the same measurements for different meanings.

Saturday, October 04, 2008

Charmed by the steps of the ancients in Cambodia

Life chances: students at the Apsara Arts Association range from four to 23; many are orphans (AFP/Getty Images)
Golden treasure: apsara dancers take years to learn the requisite control of both body and mind (AFP/Getty Images)

Pol Pot and the Khmer Rouge did their best to wipe it out. But Cambodia's historic dance is making a recovery of sorts

Saturday, 4 October 2008
By Rob Crossan
The Independent (UK)


Boramey Chhaychan is 23. She has been dancing since she was nine, and learning apsara – the ancient and almost extinct dance of Cambodia – for the past six years . "It takes a huge amount of concentration to be the best," she tells me as she smoothes down the tiny creases in her makot – the silk gown into which she is sown before each performance, in order to achieve the requisite figure-embracing fit.

"The body has to be soft and flexible at the same time, your fingers have to be soft, too. There's also so much bending involved if you are the lead dancer that you absolutely can't be fat either," says Boramey. The list of requirements goes on. The apsara dancer should have, according to instruction manuals, "a round body like the body of a red ant" and "the eyes must be oval and sharp with folds in the eyelids".

Assuming that their eyelids are blessed with the requisite folds, the apsara dancer can then take to the stage, accompanied by instruments including the kong thom, a horseshoe-shaped semi-circle of metal chimes resting on wood that the player sits in the middle of, taut drum skins called rumana and a fish-skeleton-shaped xylophone called roneat thung.

Tonight, after days of sporadic power cuts, electricity miraculously returns to light up the stage as Boramey begins to perform the ancient dance of the perfect celestial female beings of the Khmer kingdom. Her hips roll in slow motion, fingers rise coquettishly to the hips and lips, long thin fingers are outstretched, beckoning and then recoiling. But only the tiniest glimmer of coy sexuality is ever hinted at. The falsetto choir of voices of the dozen singers to the side of the stage wails as the drum, slow and steady as a heartbeat, begins to flutter and float. Boramey kneels on the floor, seemingly as brittle as a falling leaf, before rising like an uncoiling snake. Her bare soles and heels are just as expressive as the hands and arms; every limb creates a flowing narrative of shapes.

Boramey ends by joining both thumbs together in the centre of the chest – an expression that is circumspect, meditative and motionless.

This extraordinary dance dates back to the 12th century. Yet in the late 20th century Pol Pot and the Khmer Rouge almost succeeded in wiping it out for ever.

Even now, it only just survives: "The locals don't really seem to care about apsara," laments Vang Metry, of the Apsara Arts Association. "We only really get visitors from overseas who come to see our students perform. I give away free tickets sometimes but still almost nobody from round here shows up. They'd rather go and see rock'n'roll, I guess."

The Apsara Arts Association, set up 10 years ago, is a remarkable creation. It is located in the district of Thmey in the west of chaotic Phnom Penh. The theatre is built on concrete stilts beneath a thatched roof. The sides of the theatre are exposed to the huge lotus plants that rest on the waters of the Pong Peay. This is a stagnant expanse that carries the weight of much of the neighbourhood's sewage; to Westerners, the first word of the area's name is spot on.

The 130 students at the apsara school range in age from four to 23. A significant number are orphans. Accommodation is provided for them within the school; they practise dance in the morning and study in the afternoon. It's not just the allure of rock'n'roll that is preventing any chance of apsara regaining ground in the popular consciousness. Fire destroyed the National Theatre in 1994. And the University of Fine Arts, where apsara and other traditional dances are taught, was sold off to a property developer last year. The faculty was moved far out of Phnom Penh on a dirt road that is regularly washed away in wet season, a move which has had dire consequences for student numbers.

An additional problem is that to be a lead apsara dancer you must be unmarried and a virgin. When one of the country's best new prospects performed in front of the tourism minister for Cambodia in 2000, he decided to marry her.

"He stole her from us!" claims Metry. Now divorced, Ouk Phalla still dances. But, due to the law of the apsara, can no longer play the lead in ancient stories such as The Churning of the Ocean Milk, which tells how apsara girls were created through a symbolic Brahmanist scripture.

According to myth, the apsara dancers performed in the sky. Their curvaceous figures grace the bas-reliefs of the Angkor Wat temples. The iconic towers of this ancient complex comprise Cambodia's most popular tourist attraction. Angkor Wat was once home to thousands of apsara dancers, who performed for Cambodia's kings during the 12th century, a time when the kingdom covered vast areas of what today is Thailand and Vietnam.

The dancers on the walls of the temples are naked, though dancers today are adorned in silk chorabab skirts and five-pointed crowns with red frangipani flowers sown on to the side with cotton thread to create the effect of a falling stem.

Performances continued in the dancing pavilion of the Royal Palace for moonlight shows until the Khmer Rouge seized power in the mid-Seventies. Pol Pot's murderous thugs began to exterminate anyone who they believed stood in the way of achieving a peasant agrarian utopia. That included the practitioners of apsara.

Anybody with any hint of intellectual merit was slaughtered by order of "Brother Number One", as Pol Pot was known. Judgments were made on terms as spurious as whether a person wore glasses. Veng was a dance instructor who was forced to leave Phnom Penh and work in the fields.

"I had to hide my CV," Veng tells me. "The Khmer Rouge asked me what my job was and I lied and told them I was a farmer. It was only by going into the fields and observing what people did that I didn't get killed. I watched the farming methods that everyone else was using and simply copied whatever they did. Somehow they never noticed that I wasn't a farmer and I avoided death."

After the regime was finally defeated by an invading Vietnamese army, apsara was considered a low priority when it came to rebuilding this most disturbed and abused of societies. It was only in 1995 that the first revived performance was staged, guided by Princess Boppha Devl, a dancer with the royal troupe in the Sixties. She studied the bas-reliefs at Angkor Wat to re-learn the 1,500 positions that masters of the dance must know.

As the light darkens and a post-show dance class ends with the students giggling as they try to maintain their difficult stances, Vang laments the problems of keeping apsara alive.

"It's not getting any easier. We have power cuts almost every day in this part of the city. The government doesn't support us in any way," she says. "We rely entirely on funding from foreign donors.

Culture is not a high priority for the government, which is a shame as this is such an important part of Cambodian history. A lot of the students here are now dancing in the tourist restaurants near Angkor Wat. I would love there to be a day when visitors would mention apsara before they mention Pol Pot. If this is lost, then a part of Cambodia is lost forever."

Traveller's Guide

Getting there

There are no direct flights between the UK and Cambodia. From Heathrow, Thai Airways (0870 606 0911; www.thaiairways.co.uk) flies to Phnom Penh via Bangkok, Malaysia Airlines (0870 607 9090; www.malaysiaairlines.com) flies via Kuala Lumpur and Singapore Airlines (084 4800 2380; www.singaporeair.co.uk) via Singapore.

The writer travelled with Audley Travel (01993 838000; www.audleytravel.com), which offers tailor-made trips to Cambodia reflecting themes including apsara. A 10-day itinerary visiting Siem Reap, Phnom Penh and Sihanoukville costs from £2,045 per person, including return flights from Heathrow, transfers, tours and B&B.

You can buy an offset through Abta's Reduce my Footprint initiative (020-7637 2444; www.reducemyfootprint.travel).


Staying there

Raffles Hotel Le Royal, Phnom Penh (00 855 23 981 888; www.phnompenh.raffles.com). Doubles start at US$255 (£146), room only.

Visiting there

Apsara Arts Association, 71 Street 598, Phnom Penh (00 855 12 979 335; www.apsara-art.org). Perfomances take place most Saturdays at 6.30pm.

More information

British passport-holders require a visa. These can be obtained on arrival at Phnom Penh and Siem Riep airports or online at www.mfaic.gov.kh; $20 (£11.40).

www.tourismcambodia.com;00 855 23 216 666

Wednesday, September 24, 2008

Pchum Ben ceremony in Wat Triratanaram, North Chelmsford, Massachusetts

The Final Days of 2008 Ancestors Memorial Ceremony
Remembering All The Deads

Saturday - Sunday September 27 -28, 2008

Organized by the Community of Khmer Buddhist Monks Center

We, Buddhist monks and temple committee, would like to inform you, community members, and Buddhist devotees from all directions that wish to offer merits (dana), observe the precepts, and meditate in order to honor your ancestors, mothers, fathers in the tradition that has passed down to us since the ancient and uphold your own national identity and religion, are cordially invited to make contribution of the four merits to the Buddhist monks.

Due to this year, the actual final day of the Ancestors Memorial Ceremony occurs on a weekday, Monday September 29th, where many of our Buddhist devotees commit their times to their daily livelihood by attending to their employments, the final days would be move back two days to Saturday and Sunday September 27 and 28, 2008.

Location:

The Community of Khmer Buddhist Monks Center of United States
Wat Triratanaram
21 – 25 Quigley Avenue
North Chelmsford, MA 01863
Phone: 978-251-2587, 978-251-2709, or 978-251-1198

THE 2-DAY CONCLUSION OF ANCESTORS MEMORIAL CEREMONY

Saturday September 27, 2008

9:00AM Arrival of lay people, pay homage to the Triple Gems, chant Paritta, alms offerings to the Buddhist clergies, ancestors, deceased parents, families, relatives, compatriots, and other beings.

6:30PM Arrival of lay people, pay homage to the Triple Gems, chant Paritta, ...more.

Sunday September 28, 2008

9:00AM Arrival of lay people, pay homage to the Triple Gems, chant Paritta, alms offerings to the Buddhist clergies, ancestors, deceased parents, families, relatives, compatriots, and other beings.

6:30PM Arrival of lay people, pay homage to the Triple Gems, chant Paritta, ...more.

Therefore, we would like to extend our cordial invitations to you, your families, colleagues, friends, community members, and compatriots to join with us in honoring our ancestors, deceased parents, relatives and beings, who experience birth, aging, sickness, and death, in the three dharmas: Truthfulness, Forbearance, and Gratitude.

For more information: http://www.templenews.info/index.htm