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Journal articles on the topic 'Cambodia – Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 8 February 2022

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1

Bektimirova, Nadezhda N. "ON THE PARTICULARITIES OF THE SPREAD OF CHISTIANITY IN CAMBODIA IN THE XIX–XXI CENTURY." Humanitarian: actual problems of the humanities and education, no. 4 (December 30, 2018): 373–83. http://dx.doi.org/10.15507/2078-9823.044.018.201804.373-383.

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Introduction. This paper analyses the spread of Christianity in Cambodia – a rarely studied issue in Russian and Western oriental studies. Cambodia is a country where Buddhism is the state religion and has traditionally been adopted by the vast majority of its population. An analysis of the activity of Christian missions in Cambodia through a long historical period (XIX–XXIs centuries) allows for a deeper appreciation of the core issues for South East Asian countries in the XXI century, namely religious conversion and religious tolerance. The purpose of the article is to consider the reasons b

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2

Wong, Briana. "Buddhist-Christians in Cambodian America." Studies in World Christianity 25, no. 1 (2019): 50–70. http://dx.doi.org/10.3366/swc.2019.0241.

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Former refugees from Cambodia, along with their American-born children, frequently travel between the two countries, thereby blurring the lines between ‘Cambodian’ and ‘American’ identities. At the same time, there exists an almost ubiquitous conception of Cambodian cultural heritage as inseparable from Buddhist religious affiliation. In this context, some Cambodian-Americans who have adopted Christianity maintain both religious identities. Engaging in religious activity at the temple and at the church, these Buddhist-Christians defy the widely held Western view of religions as mutually exclus

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3

Badaracco, Julie, Skultip (Dzhill) Sirikantraporn, Grant J. Rich, Julii Green, and Matthew C. Porter. "Posttraumatic Growth in Cambodia: A Mixed Methods Study." RUDN Journal of Psychology and Pedagogics 17, no. 4 (2020): 604–23. http://dx.doi.org/10.22363/2313-1683-2020-17-4-604-623.

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The majority of psychological research has focused heavily on the negative outcomes of trauma and tends to ignore the positive outcomes of experiencing traumatic events. Posttraumatic growth (PTG) is a concept that stems from positive psychology and was originally developed by R.G. Tedeschi and L.G. Calhoun (2004). PTG is the process of growth after trauma and has been divided into five domains: greater appreciation for life, more intimate relationships, personal strength, recognition of new possibilities, and spiritual development. This mixed methods study utilizes archival data collected in

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4

Manira, Leb, Prahastiwi Utari, and Sri Hastjarjo. "Cultural Identification and Adaptation of Muslim Minority: Evidence from Cambodia." International Journal of Multicultural and Multireligious Understanding 6, no. 3 (2019): 709. http://dx.doi.org/10.18415/ijmmu.v6i3.909.

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It is evident that, Indonesia is home to world’s Muslim majority with about 87.2% Sunni Muslim who can freely express and practice their faith with the attendant rituals. But this is not entirely the case about many countries like Cambodia where the Muslims are the minority. The purpose of this research is to identify the cultural identity of the Cambodian Muslim minority and study how they have been able to adapt co-existentially with their non-Muslim community. Cambodia is chosen for this research because of its religious importance in understanding the peculiarities of Muslim minority in So

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5

Kent, Alexandra. "Sheltered by dhamma: Reflecting on gender, security and religion in Cambodia." Journal of Southeast Asian Studies 42, no. 2 (2011): 193–209. http://dx.doi.org/10.1017/s0022463411000014.

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This article draws upon recently-gathered anthropological and other data from Cambodia to explore how some Cambodians move beyond the constraints of social differentiation and order to access higher realms of meaning. This enables communion, security and liberation from social patterns of misrecognition. Gender is one of the primary principles of social differentiation and in recent years the relationship between gender, security and development has attracted the interest particularly of feminist scholars. Attention is often focused upon the misogynistic aspects of gender differentiation. Prop

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6

Fawakih, Dirga. "Muslim Kamboja di Bawah Rezim Komunis Khmer Merah 1975-1979." Buletin Al-Turas 22, no. 2 (2016): 247–71. http://dx.doi.org/10.15408/bat.v22i2.4044.

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Abstrak Tulisan ini bertujuan menganalisa mengenai apa motif diskriminasi dan bagaimana kebijakan rezim Khmer Merah terhadap etnis dan agama minoritas di Kamboja, di mana etnis Cham-Melayu yang notabennya beragama Islam termasuk di dalamnya. Selain itu skripsi ini juga ingin melanjutkan tulisan P.B Lafont yang dalam artikelnya belum menjawab mengenai apa motif diskriminasi yang dilakukan Khmer Merah terhadap umat Islam di Kamboja. Penelitian ini bersifat analytical history, maka dari itu penulis menggunakan metode penelitian yang biasa digunakan dalam penelitian sejarah pada umumnya, yakni, he

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7

Margolin, Jean-Louis. "People of Virtue: Reconfiguring Religion, Power and Moral Order in Cambodia Today, Alexandra Kent &." Moussons, no. 16 (December 1, 2010): 193–96. http://dx.doi.org/10.4000/moussons.232.

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8

Haynes, Jeffrey. "Conflict, Conflict Resolution and Peace-Building: The Role of Religion in Mozambique, Nigeria and Cambodia." Commonwealth & Comparative Politics 47, no. 1 (2009): 52–75. http://dx.doi.org/10.1080/14662040802659033.

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9

Vong, Pisey, Pannee Banchonhattakit, Samphors Sim, Chamroen Pall, and Rebecca S. Dewey. "Unhygienic stool-disposal practices among mothers of children under five in Cambodia: Evidence from a demographic and health survey." PLOS ONE 16, no. 7 (2021): e0249006. http://dx.doi.org/10.1371/journal.pone.0249006.

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Background Unhygienic disposal of children’s stools affects children’s health in terms of their susceptibility to many diseases. However, there are no existing studies into the impact of unhygienic stool disposal in Cambodia. Therefore, this study aimed to identify factors associated with the unhygienic disposal of children’s stools among children under the age of five in Cambodia. Methods An analytical cross-sectional study was conducted using data from the Cambodia Demographic and Health Survey (CDHS) 2014. A multivariable binary logistic regression was conducted using Stata to analyze facto

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10

Jegannathan, Bhoomikumar, Gunnar Kullgren, and Kjerstin Dahlblom. "How do young people in Cambodia perceive the impact of societal attitudes, media and religion on suicidal behaviour?" International Journal of Social Psychiatry 62, no. 2 (2015): 114–22. http://dx.doi.org/10.1177/0020764015597952.

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11

Nguyễn, Quang Lê. "Phật giáo trong bối cảnh lễ hội dân gian các nước Đông Nam Á". SCIENTIFIC JOURNAL OF TAN TRAO UNIVERSITY 3, № 6 (2021): 22–26. http://dx.doi.org/10.51453/2354-1431/2017/175.

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Buddhism which originated in northern Indian was influenced to mainland Southeast Asian (includes Thailand, Laos, Cambodia, Myanmar and Vietnam) from the early years of A.D. Undergone a long history, Buddhism has deeply influenced the spiritual life as well as on customs of those countries. However, depending on factors of natural environment, society as well as local culture, in each country, Buddhism has shown a flexible approach, adapting itself to different conditions and local ideas. Each nation adopted Buddhism in a unique way according to its national characteristics. Buddhism has assim

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12

Sanyaolu, Adekunle, Chuku Okorie, Anjali Kumar, et al. "Current trends of HIV/AIDS in Asia." South East Asia Journal of Public Health 7, no. 2 (2018): 3–11. http://dx.doi.org/10.3329/seajph.v7i2.38850.

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It is very important to recognize the trends in HIV/AIDS in specific areas such as Asia because it is vital to understanding the effectiveness of current approaches towards diagnosis and treatment. It is also very important to understand the risk factors that greatly predispose people in Asia to contracting HIV/AIDS such as lifestyle, culture, and religion. This review extensively analyzes the current trends of HIV/AIDS in India, China, Thailand, Cambodia and Indonesia. Additionally, cultural diversity carries certain social and religious stigmas associated with the disease. These social stigm

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13

Wong, Briana. "Longing for Home: The Impact of COVID-19 on Cambodian Evangelical Life." Studies in World Christianity 26, no. 3 (2020): 281–97. http://dx.doi.org/10.3366/swc.2020.0310.

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In Cambodia, the government's response to the COVID-19 crisis intersected with religious practice this year, as April played host both to the Christian Holy Week and the Cambodian New Year holiday, rooted in Cambodian Buddhism and indigenous religions. Typically, the Cambodian New Year celebration involves the near-complete shutting down of Phnom Penh, allowing for residents of the capital city to spend the New Year with their families in the countryside. Many Christians stay with their parents or other relatives, who remain primarily Theravada Buddhist, in the rural provinces throughout Holy

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14

LARSSON, TOMAS. "Monkish Politics in Southeast Asia: Religious disenfranchisement in comparative and theoretical perspective." Modern Asian Studies 49, no. 1 (2014): 40–82. http://dx.doi.org/10.1017/s0026749x14000419.

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AbstractIn the Theravāda Buddhist polities on the mainland of Southeast Asia, abiding concerns about the proper structuring of the relationship between the ‘two wheels ofdhamma’ (i.e. the realm of religion and the realm of politics) have had a profound influence on processes of state formation and political legitimation. This article explores one such religious ‘effect’ on the constitutions and electoral laws of modern Burma/Myanmar, Siam/Thailand, Cambodia, and Laos, namely the official disenfranchisement of Buddhist monks (and, in some instances, Buddhist ‘nuns’ as well as non-Buddhist clerg

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15

Rajagopal, Balakrishnan. "The Pragmatics of Prosecuting the Khmer Rouge." Yearbook of International Humanitarian Law 1 (December 1998): 189–204. http://dx.doi.org/10.1017/s138913590000009x.

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It is generally known that one of the worst acts of mass killings and auto-genocide occurred in Cambodia between 1975–79 during the reign of terror unleashed by the Khmer Rouge (KR) regime. It is estimated that between 1–2 million Cambodians (out of a total population of around 7 million) were killed, starved, or died of malnutrition and disease during this period. The KR regime persecuted religious and ethnic minorities, abolished all religions, private property and money and put the entire population under forced labor. The KR continued such practices in the areas under its control during th

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Judiasih, Sonny Dewi, Susilowati Suparto, Anita Afriana, and Deviana Yuanitasari. "WOMEN, LAW AND POLICY: CHILD MARRIAGE PRACTICES IN INDONESIA." NOTARIIL: Jurnal Kenotariatan 3, no. 1 (2018): 47. http://dx.doi.org/10.22225/jn.3.1.647.47-55.

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Child marriages are common throughout Indonesia. This is due to a strong influence of Indonesian customs and religion that strongly influence the lives of its people. It is worth pointing that marriage age arrangements in Indonesian Marriage Law reinforces that legal age for men is 19 years and 16 years for women. The 2012 statistics show that Indonesia is the 37th highest in the world in child marriage, while at the Southeast Asian level, this country ranks second after Cambodia. The ranking went up dramatically since in 2016, based on UNICEF, Indonesia ranked the 7th in child marriage worldw

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17

Frame, John. "Exploring the approaches to care of faith-based and secular NGOs in Cambodia that serve victims of trafficking, exploitation, and those involved in sex work." International Journal of Sociology and Social Policy 37, no. 5/6 (2017): 311–26. http://dx.doi.org/10.1108/ijssp-04-2016-0046.

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Purpose Faith-based organisations (FBOs) and secular NGOs provide important services to victims of trafficking, exploitation, and those involved in sex work, yet comparative analysis of their approaches to care has lacked attention in the literature. The purpose of this paper is to examine these two types of organisations, exploring the extent to which faith influences the ways FBOs work with their clients. Design/methodology/approach In total, 41 interviews were conducted with leaders of 13 Christian FBOs and 12 secular NGOs in Cambodia, and organisational mission statements were reviewed. An

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18

Pall, Zoltan, and Alberto Pérez Pereiro. "Salafī Islam in Cambodia: Institution Building, Transnational Networks and Patterns of Competition in a Muslim-Minority Context." Die Welt des Islams 60, no. 2-3 (2020): 235–66. http://dx.doi.org/10.1163/15700607-06023p04.

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Abstract After the departure of the United Nations and the restoration of the monarchy in 1993, Cambodia’s Muslim minorities became an important hub of transnational Muslim networks and movements, including the Salafī movement, which is increasingly influential. This article will examine how Salafism has inserted itself into Cambodian society and what limits there may be to its continued growth.

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19

Keston College staff. "Buddhism becomes the Cambodian state religion." Religion in Communist Lands 17, no. 4 (1989): 337–39. http://dx.doi.org/10.1080/09637498908431443.

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20

Needham, Susan. "Cambodian Refugees in Ontario: Resettlement, Religion, and Identity." Contemporary Sociology: A Journal of Reviews 40, no. 6 (2011): 731–32. http://dx.doi.org/10.1177/0094306111425016gg.

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21

KITLV, Redactie. "Book reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 168, no. 4 (2012): 519–72. http://dx.doi.org/10.1163/22134379-90003556.

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Tony Day and Maya H.T. Liem (eds), Cultures at war: The Cold War and cultural expression in Southeast Asia (Manneke Budiman) Fox, Richard, Critical reflections on religion and media in contemporary Bali (Martin Ramstedt) Faisal S. Hazis, Domination and contestation: Muslim bumiputera politics in Sarawak (Gerhard Hoffstaedter) Liesbeth Hesselink, Healers on the colonial market: Native doctors and midwivesin the Dutch East Indies (Leo van Bergen) May Ingawanij and Benjamin McKay (eds), Glimpses of freedom: Independent cinema in Southeast Asia (Katinka van Heeren Laura Jarnagin (ed.), The making

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22

Soucy, Alexander. "Cambodian Refugees in Ontario: Resettlement, Religion, and Identity by Janet McLellan." Canadian Ethnic Studies 46, no. 2 (2014): 162–64. http://dx.doi.org/10.1353/ces.2014.0026.

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23

KITLV, Redactie. "Book reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 161, no. 4 (2009): 517–75. http://dx.doi.org/10.1163/22134379-90003706.

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Sitor Situmorang, Toba na Sae; Sejarah lembaga sosial politik abad XIII-XX (Johann Angerler) Raul Pertierra, Science, technology, and everyday culture in the Philippines (Greg Bankoff) Françoise Gérard and François Ruf (eds), Agriculture in crisis; People, commodities and natural resources in Indonesia, 1996-2000 (Peter Boomgaard) Kennet Sillander, Acting authoritatively; How authority is expressed through social action among the Bentian of Indonesian Borneo (Aurora Donzelli) Kathleen M. Nadeau, Liberation theology in the Philippines; Faith in a revolution (Gareth Fisher) Roy Ellen, On the edg

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24

Figge, Caleb J., Cecilia Martinez-Torteya, Sophie Dixon, et al. "Adaptive Functioning Behaviors for Trauma-Affected Children in the Cambodian Context." Journal of Cross-Cultural Psychology 51, no. 10 (2020): 831–47. http://dx.doi.org/10.1177/0022022120966786.

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Across contexts, the roles and responsibilities for children are shaped by a range of sociocultural factors; thus, a contextually specific exploration of adaptive functioning norms is important in optimizing the acceptability, effectiveness, and sustainability of mental health intervention and community programming. The current study aimed to examine child adaptive functioning behaviors for children in Cambodia, a country faced with continuing recovery efforts from war and genocide, intergenerational trauma transmission, poverty, and minimal access to health and mental health services. Qualita

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van Oosten, Karel. "Kamma and Forgiveness with some Thoughts on Cambodia." Exchange 37, no. 3 (2008): 237–62. http://dx.doi.org/10.1163/157254308x311974.

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AbstractIn this article, I give some notes on kamma and forgiveness. The doctrines of kamma and forgiveness or grace are central notions in Buddhism and Christianity, and contrary to what looks different at first sight, they may show similarities in terms of 'salvation'. In the first paragraph, I explain, to a very limited extent, the concept of kamma in Theravada Buddhist tradition. In the second paragraph, I maintain that comparing kamma and grace is not correct, but that a comparison between meditation and grace could be more promising. In the third paragraph, narratives from the Pali canon

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26

Clayton, Thomas. "Re‐orientations in moral education in Cambodia since 1975." Journal of Moral Education 34, no. 4 (2005): 505–17. http://dx.doi.org/10.1080/03057240500410236.

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27

Bučko, Ladislav, Elena Rauschová, and Jana Tretiaková‐Adamcová. "The Search for a Current Mission Model in Cambodia." International Review of Mission 109, no. 1 (2020): 27–39. http://dx.doi.org/10.1111/irom.12307.

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28

Acri, Andrea. "VIAJANDO POR LOS «CAMINOS DEL SUR»: EL BUDISMO ESOTÉRICO EN EL ASIA MARÍTIMA, SIGLOS VII-XIII D.C." Revista Científica Arbitrada de la Fundación MenteClara 2, no. 2 (2017): 6–62. http://dx.doi.org/10.32351/rca.v2.2.28.

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Este artículo presenta un panorama histórico de las redes de sitios y agentes que fueron instrumentales en la creación y circulación de las diferentes variedades de budismo esotérico (o tántrico) entre los siglos VII y XIII hasta su casi desaparición. El autor aborda el estudio del budismo esotérico desde una perspectiva geográfica amplia, hace hincapié en las interacciones marítimas que se produjeron a través de las llamadas «Rutas Marítimas de la Seda» en el curso de varios siglos y avanza en una narrativa histórica complementaria que toma las conexiones marítimas. Basado en evidencias textu

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29

Shaw, Sarah. "Reviews: Roveda, V. and Yem, S. Buddhist Painting in Cambodia. River Books, 2009. ISBN-13: 9789749863527. Skilling, P. (ed.) Past Lives of the Buddha Wat Si Chum: Art, Architecture and Inscriptions. River Books, 2008. ISBN-13: 9789749863459." Buddhist Studies Review 28, no. 1 (2011): 143–51. http://dx.doi.org/10.1558/bsrv.v28i1.143.

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Buddhist Painting in Cambodia by Vittorio Roveda and Sothon Yem. Bangkok: River Books, 2009. 328pp., 630 colour illustrations. Hb. £38.00/US$80.00, ISBN-13: 9789749863527.  Past Lives of the Buddha Wat Si Chum: Art, Architecture and Inscriptions. Edited by Peter Skilling, with contributions from Pattaratorn Chirapravati, Pierre Pichard, Propad Assavavvirulhakarn, Santi Pakdeekham, Peter Skilling. Bangkok: River Books, 2008. 296pp., 390 colour images and 30 plans and maps. Hb. £29.75/US$75.00, ISBN-13: 9789749863459.

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30

Hansen, Anne. "The Image of an Orphan: Cambodian Narrative Sites for Buddhist Ethical Reflection." Journal of Asian Studies 62, no. 3 (2003): 811–34. http://dx.doi.org/10.2307/3591861.

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Much of the work in the relatively new field of Theravāda Buddhist ethics has been directed toward critiquing the Weberian characterization of Buddhism as primarily “mystical” and oriented away from social, political, and domestic attention toward the world. Ancient Buddhism, Max Weber wrote, “is a specifically unpolitical and anti-political-status religion, more precisely, a religious ‘technology’ of wandering and of intellectually-schooled mendicant monks” (1996, 206). It is a tradition lacking “a concept of neighborly love,” a sense of social responsibility or “any bridge to any actively co

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31

Meister, Michael W. "Mountains and cities in Cambodia: Temple architecture and divine vision." International Journal of Hindu Studies 4, no. 3 (2000): 261–68. http://dx.doi.org/10.1007/s11407-000-0009-2.

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32

Gray, David B. "Cambodian Buddhism: History and Practice - By Ian Harris." Journal of Religious History 34, no. 1 (2010): 93–94. http://dx.doi.org/10.1111/j.1467-9809.2009.00845.x.

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Davis, Erik. "Cambodian Buddhism: History and Practice - By Ian Charles Harris." Religious Studies Review 35, no. 2 (2009): 144. http://dx.doi.org/10.1111/j.1748-0922.2009.01352_4.x.

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34

Miles, Glenn Michael. "Where are the Boys? Where are the Men? A Case Study from Cambodia." Transformation: An International Journal of Holistic Mission Studies 33, no. 3 (2016): 185–96. http://dx.doi.org/10.1177/0265378816647599.

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35

Klinkner, Melanie. "Psycho-Social Aspects Surrounding Criminal Investigations into Mass Graves." International Criminal Law Review 12, no. 3 (2012): 409–26. http://dx.doi.org/10.1163/157181212x648842.

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In the context of transitional justice, forensic investigations into mass graves aim to respond to the humanitarian needs arising from human rights’ violations or to satisfy legal, evidentiary requirements. Whilst victims are cited as the main rationale behind international criminal justice, the actual investigative and prosecution procedures may not focus on the psycho-social ramification these activities have for survivors. This becomes particularly evident when considering forensic investigations of mass graves. Anchored in the transitional justice framework, the article identifies and exam

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Keyes, Charles. "Theravada Buddhism and Buddhist Nationalism: Sri Lanka, Myanmar, Cambodia, and Thailand." Review of Faith & International Affairs 14, no. 4 (2016): 41–52. http://dx.doi.org/10.1080/15570274.2016.1248497.

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Smith, Frederick M. "HISTORY, BUDDHISM, AND NEW RELIGIOUS MOVEMENTS IN CAMBODIA – Edited by John Marston and Elizabeth Guthrie." Religious Studies Review 34, no. 2 (2008): 128. http://dx.doi.org/10.1111/j.1748-0922.2008.00283_2.x.

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Gayley, H. "How to Behave: Buddhism and Modernity in Colonial Cambodia, 1860-1930. By Anne Ruth Hansen." Journal of the American Academy of Religion 76, no. 4 (2008): 1002–4. http://dx.doi.org/10.1093/jaarel/lfn077.

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Guérin, Mathieu, and Gérald Vogin. "La paroisse des affranchis. Communauté, identité et religion dans le village de Kdol, Cambodge (1898-1979)." Aséanie 20, no. 1 (2007): 75–101. http://dx.doi.org/10.3406/asean.2007.2049.

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KITLV, Redactie. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 158, no. 3 (2002): 535–92. http://dx.doi.org/10.1163/22134379-90003776.

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-Martin Baier, Han Knapen, Forests of fortune?; The environmental history of Southeast Borneo, 1600-1880. Leiden: The KITLV Press, 2001, xiv + 487 pp. [Verhandelingen 189] -Jean-Pascal Bassino, Per Ronnas ,Entrepreneurship in Vietnam; Transformations and dynamics. Copenhagen: Nordic Institute of Asian Studies (NIAS) and Singapore: Institute of Southeast Asian Studies, 2001, xii + 354 pp., Bhargavi Ramamurty (eds) -Adriaan Bedner, Renske Biezeveld, Between individualism and mutual help; Social security and natural resources in a Minangkabau village. Delft: Eburon, 2001, xi + 307 pp. -Linda Rae

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Kent, Alexandra. "A Buddhist Bouncer: Monastic Adaptation to the Ethos of Desire in Today's Cambodia." Journal of Contemporary Religion 24, no. 3 (2009): 291–303. http://dx.doi.org/10.1080/13537900903080410.

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Poethig, Kathryn. "Movable Peace: Engaging the Transnational in Cambodia’s Dhammayietra." Journal for the Scientific Study of Religion 41, no. 1 (2002): 19–28. http://dx.doi.org/10.1111/1468-5906.00097.

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43

Hee-Mo Yim. "Analyzing the Social Services and Religio-cultural Activities of Korean and American Religious Organizations in the Cambodian Religio-cultural Context: Centering around Analyzing the Questionnaires." Korea Presbyterian Journal of Theology 46, no. 1 (2014): 177–210. http://dx.doi.org/10.15757/kpjt.2014.46.1.007.

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44

Eisenbruch, Maurice. "Putting the Spirit into Culturally Responsive Public Health: Explaining Mass Fainting in Cambodia." Journal of Religion and Health 58, no. 1 (2018): 317–32. http://dx.doi.org/10.1007/s10943-018-0661-8.

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45

McLellan, Janet, and Marybeth White. "Social, Religious, and ‘Spirit-based’ Capital within Cambodian and Lao Buddhist Communities in Ontario." Studies in Religion/Sciences Religieuses 44, no. 2 (2015): 160–77. http://dx.doi.org/10.1177/0008429815580781.

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While an extensive literature supports the correlation of social capital with newcomer adaptation and integration, few studies demonstrate the challenges faced by refugee communities with low levels of social and religious capital. Cambodian and Lao Buddhists in Ontario, Canada, have had significant resettlement struggles, particularly in their ability to re-create religious traditions and practices. Theravada Buddhist monks, who embody much of each community’s social and religious capital, face extensive adaptive modifications to meet the conflicting demands placed upon them. A new term, “spi

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46

Walker, Trent. "Deathpower: Buddhism's Ritual Imagination in Cambodia By Erik W. Davis. New York: Columbia University Press, 2016. Pp. 320. $60.00." Religious Studies Review 42, no. 3 (2016): 228–29. http://dx.doi.org/10.1111/rsr.12625.

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47

Kimura, Rikio. "What and How Hybrid Forms of Christian Social Enterprises Are Created and Sustained in Cambodia? A Critical Realist Institutional Logics Perspective." Religions 12, no. 8 (2021): 604. http://dx.doi.org/10.3390/rel12080604.

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On top of the well-known dilemma of social enterprises as hybrid organizations, the form in which they struggle to balance business viability and the fulfillment of social missions, faith-based social enterprises have an added dimension: their spirituality manifested as organizational culture and practices based on their spiritual values and mission to spread their faith. By employing critical realist institutional logics and an identity-based and biographical approach to social entrepreneurship, this study identifies a typology of different hybrid forms of Christian social enterprises in Camb

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Burns, R. M. "The Origins of Human Evil." Scottish Journal of Theology 53, no. 3 (2000): 292–315. http://dx.doi.org/10.1017/s0036930600051000.

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Enlightenment optimism concerning man's ‘natural goodness’ is out of fashion. The many instances of monstrous evil on a mass scale (Nazi extermination camps; Gulags; Cambodia; Kosovo, etc.), the widespread reporting of the activities of sadistic torturers and killers, the great increase in violent crime and drug addiction in the most affluent and welleducated societies, expose to ridicule Condorcet's prediction that 'the time will come when the sun will shine only on free men who know no other master but their reason … the human race, emancipated from its shackles [will] advance with a firm an

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Cook, Kaye V., Steven J. Sandage, Peter C. Hill, and Brad D. Strawn. "Folk conceptions of virtue among Cambodian American Buddhists and Christians: A hermeneutic analysis." Psychology of Religion and Spirituality 2, no. 2 (2010): 83–103. http://dx.doi.org/10.1037/a0018754.

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Behrend, Tim, Nancy K. Florida, Harold Brookfield, et al. "Book Reviews." Bijdragen tot de taal-, land- en volkenkunde / Journal of the Humanities and Social Sciences of Southeast Asia 156, no. 4 (2000): 807–68. http://dx.doi.org/10.1163/22134379-90003831.

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- Tim Behrend, Nancy K. Florida, Javanese literature in Surakarta manuscripts; Volume 2; Manuscripts of the Mangkunagaran palace. Ithaca, New York: Cornell University Southeast Asia Program, 2000, 575 pp. - Harold Brookfield, Judith M. Heimann, The most offending soul alive; Tom Harrisson and his remarkable life. Honolulu: University of Hawai’i Press, 1998, 468 pp. - Harold Brookfield, Victor T. King, Rural development and social science research; Case studies from Borneo. Phillips, Maine: Borneo Research Council, 1999, xiii + 359 pp. [Borneo Research Council Proceedings Series 6.] - J.G. de C

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