Relevant bibliographies by topics / Khmer (Cambodia)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Khmer (Cambodia)'

Author: Grafiati
Published: 4 June 2021
Last updated: 9 February 2022

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Journal articles on the topic "Khmer (Cambodia)"

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SWIFT, PETER, and ANDREW COCK. "Traditional Khmer Systems of Forest Management." Journal of the Royal Asiatic Society of Great Britain & Ireland 25, no. 1 (October 2, 2014): 153–73. http://dx.doi.org/10.1017/s135618631400039x.

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AbstractAid donors, civil society groups and the Cambodian government have tended to focus their policy initiatives concerned with communities and their forests on Cambodia's indigenous minorities. Few attempts have been made to document the relationship between ethnic Khmers and forests. However, with almost three quarters of Cambodia covered with forests until quite recently, and a large proportion of the Khmer population living in proximity to forests, it is not surprising that Cambodia's dominant ethnic group has had a close and meaningful relationship with forests. In this article, we examine the traditional systems of forest management of Khmer social groups and how these systems are changing. We argue that traditional Khmer systems of forest management are still relevant in the context of the rapid changes that have occurred in rural Cambodia over the past two decades. These systems shape how Khmer groups make sense of the natural world and claim rights of tenure over forest areas. They continue to play a vital role in preserving Cambodia's natural forests in the face of deforestation driven by plantation schemes and logging operations.
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Zarzecki, Radosław. "Uwarunkowania procesu pojednania w Kambodży." Wschodnioznawstwo 14 (2020): 267–80. http://dx.doi.org/10.4467/20827695wsc.20.015.13343.

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Determinants of Reconciliation in Cambodia Forty years after Cambodian genocide the reconciliation is still in early stage. Despite such long time there was almost nothing done, especially in 20th century, to make that process happened. The article discusses the determinants, reasons and factors that had impact on reconciliation. Determinants can be divided into different categories. First of all the socio-historical background. Circumstances in which Khmer Rouge come to power, their revolutionary approach to economy, implemented reforms, use of children, displacements of people and categorization of citizens had great impact on post-1979 Cambodia. Another determinant is a political one. Policy of post-Khmer Rouge Cambodia rulers stunted the reconciliation. There reason of such actions are multidimensional but the most important one is provenance of People’s Republic of Kampuchea leaders. The most important figures in Cambodia politics are ex-Khmer Rouge soldiers, accused by some of taking a part in genocide. What’s even more confusing, the most powerful opposition party in 1980s were perpetrators themselves and their allies. Even after signing Paris Peace Accords in 1991 until early 2000s there was no will to punish Khmer Rouge officials responsible for genocide. The Cambodian culture of silence, the third determinant, only exacerbates a difficult situation. Cambodians rarely speak about atrocities and harsh past because of fear, shame or trauma. Even in school textbooks until 2009 there was almost nothing said about tragic events which happened between 1975 and 1979. History of Democratic Kampuchea still affects the Cambodian society. Despite sentencing few Khmer Rouge officials in 2010s, there’s still lot to be done also on state-level. Reconciliation and coming back to the state of balance is the main challenge for Cambodia in the nearest future, crucially important to social and political life of this nation.
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Hall, John. "In the Shadow of the Khmer Rouge Tribunal: The Domestic Trials of Nuon Paet, Chhouk Rin and Sam Bith, and the Search for Judicial Legitimacy in Cambodia." Law & Practice of International Courts and Tribunals 5, no. 3 (2006): 409–77. http://dx.doi.org/10.1163/157180306778938700.

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AbstractIn 1994, Khmer Rouge guerrillas attacked a train in Kampot province, Cambodia, taking hostage three young Western backpackers. Two months later, after negotiations for their release collapsed, the three were murdered. Australian, British, and French government representatives exerted considerable diplomatic pressure on the Cambodian government, demanding that those responsible for the kidnapping and murders be brought to justice. In response, three former Khmer Rouge commanders, Chhouk Rin, Nuon Paet and Sam Bith, were arrested, and in a series of trials that lasted from 1999 until 2006, were convicted and sentenced to life imprisonment by Cambodian domestic courts.Crucially, these trials took place in the middle of difficult negotiations between Cambodia and the United Nations over the scope and nature of the proposed Khmer Rouge tribunal. A key point of disagreement was over the proper role in the tribunal for Cambodia's notoriously inefficient, corrupt and government-dominated judiciary. For that reason, the trials became a closely watched test of the Cambodian legal system, and took on a symbolic weight unusual for domestic trials. Dismissed by some observers as mere show trials aimed at legitimizing Prime Minister Hun Sen on the international stage, the trials nevertheless marked a significant step forward in the development of a functioning – albeit seriously flawed – judiciary.This article is the first to examine these highly significant cases. The Paet, Bith and Rin trials demonstrate the ability of Cambodian judges to convict Khmer Rouge members brought before them; what remains less clear is whether the Cambodian judicial appointees to the tribunal will be capable of meeting internationally recognized standards of justice. Perhaps, if permitted by their government to do so, they will grow to meet this historic challenge. If they do not, then the trials of Paet, Bith and Rin, may prove to be the high watermark in the search for judicial legitimacy in Cambodia.
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Chandler, David. "Will There Be a Trial for the Khmer Rouge?" Ethics & International Affairs 14 (March 2000): 67–82. http://dx.doi.org/10.1111/j.1747-7093.2000.tb00054.x.

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The scale of what happened under the Khmer Rouge regime in Cambodia between 1975 and 1979 is difficult to deal with (over one million Cambodians lost their lives), but efforts are now underway to bring at least some of the surviving leaders of the regime to justice. This essay explores the reasons for delay of the trials, citing:The absence of international precedents prior to the 1990s;The show trial of two Khmer Rouge leaders in 1979; andThe obstacles to a trial arising from geopolitical considerations in the 1980s (in which some powers now calling for a trial, including the United States, were effectively allied with the Khmer Rouge against the Vietnamese-imposed regime in Phnom Penh).In the 1990s, following the Paris Peace Accords and the brief UN protectorate over Cambodia, demands for a trial came from overseas and from Cambodian human rights groups. The Cambodian regime considered the show trials of 1979 sufficient, however, and in 1998 Cambodian prime minister Hun Sen urged his compatriots to “dig a hole and bury the past.” Eager to regain foreign support for his regime after several brutal incidents in which political opponents were killed, Hun Sen has more recently agreed to limited international participation in a trial. A procedure targeting a few Khmer Rouge leaders seems likely in 2000, but Cambodian government control of the proceedings means that nothing like a truth commission or a wide-ranging inquiry will result.
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Un, Kheang. "The Khmer Rouge Tribunal: A Politically Compromised Search for Justice." Journal of Asian Studies 72, no. 4 (October 15, 2013): 783–92. http://dx.doi.org/10.1017/s0021911813001101.

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In 1993, Cambodian history turned a very significant corner with the promulgation of a new liberal constitution aimed at moving the country forward from its turbulent past. Many challenges remained, however; one of which was how to deal with the most horrific crimes of the “despicable Pol Pot” regime (1975–79)—as Cambodians called it—during which the radical pursuit of utopian revolutionary ideas cost roughly two million Cambodians their lives. Searching for mechanisms to hold perpetrators accountable for their crimes is seldom simple, as this essay, an assessment of the Khmer Rouge Tribunal twenty years on from the founding of the new Cambodian state and thirty-four years after the fall of the Pol Pot regime, attests. The Khmer Rouge Tribunal, whose formal name is the Extraordinary Chambers in the Courts of Cambodia (ECCC), was established in 2006, providing the first hope that Khmer Rouge leaders would finally be brought to justice and held to account for their hideous crimes.
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Wright, Wayne E. "Khmer as a Heritage Language in the United States: Historical Sketch, Current Realities, and Future Prospects." Heritage Language Journal 7, no. 1 (December 30, 2010): 117–47. http://dx.doi.org/10.46538/hlj.7.1.6.

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Cambodian Americans are a fairly recent language minority group in the United States; most families arrived in the United States as refugees during the 1980s. Over the past 30 years, there has been great concern in the community regarding the maintenance loss of their native Khmer language. This article provides an historical and contemporary sketch of the Khmer language in the United States, and discusses implications for its future survival. Data are drawn and analyzed from the U.S. Census, the 2007 American Community Survey, and other statistical sources, in addition to research conducted in Cambodian American communities, and the author’s experiences and observations as a (non-native) Khmer speaker. The findings indicate that the Khmer language is alive and well in the United States, and most school-age youth continue to speak Khmer, although few speak it with high levels of proficiency and few have literacy skills in the language given the lack of opportunities for Khmer HL education. Nonetheless, there are some positive factors that Khmer communities and educational institutions can draw on to ensure the future of Khmer as a HL in the United States. In the early 1990s, I attended a forum held at California State University, Long Beach sponsored by the United Cambodian Students of America. The distinguished guest speaker was Mr. Neou Kassie, a well-known Cambodian American and an outspoken human rights advocate. Mr. Neou began speaking elegantly and powerfully in Khmer, describing his advocacy work in Cambodia. A few minutes into his animated speech, one of the young college student leaders, with an embarrassed look on her face, interrupted him: “Excuse me Mr. Neou, can you please switch to English? Most of us are having a very hard time understanding you in Khmer.” Cambodian Americans are a fairly recent language minority group in the United States; most families have been in this country for less than 30 years. However, as the vignette above illustrates, issues have already emerged related to the maintenance or loss of Khmer as a heritage language in the United States. Even within the first ten years of refugee resettlement, Cambodian parents and community leaders expressed concern at what they perceived as rapid Khmer language loss among their youth (Smith-Hefner, 1990). Nonetheless, Khmer continues to be widely used in Cambodian American families and communities across the United States, and there are some efforts to provide opportunities for the next generations of Cambodian Americans to develop and maintain their native Khmer language. The purpose of this article is to provide a historical and contemporary sketch of the Khmer language in the United States, and to discuss implications for its future survival. Data for this article are drawn from the United States Census, the American Community Survey, and other statistical sources, in addition to research conducted in Cambodian American communities, and my own experiences and observations as a (non-native) Khmer speaker. It is my hope that these analyses will be useful to policy makers, educators, and researchers, and also to Cambodian American community leaders, educators, and others who are actively working to preserve the Khmer language in the United States. In this article, we first will look briefly at the history of Cambodian American immigration to the United States, including the tragic events in Cambodia leading to the large exodus of political refugees. Next, we will explore demographic information related to Cambodian Americans and the Khmer language in the United States, followed by a discussion of Cambodian Americans’ relationship with Cambodia. We then consider issues related to Khmer language maintenance and loss in the United States, including community and institutional efforts that provide opportunities for the learning and use of Khmer. The article concludes with a discussion of the future of Khmer as a Heritage Language in the United States.
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Taylor, Philip. "Water in the Shaping and Unmaking of Khmer Identity on the Vietnam-Cambodia Frontier." TRaNS: Trans-Regional and -National Studies of Southeast Asia 2, no. 1 (January 2014): 103–30. http://dx.doi.org/10.1017/trn.2013.18.

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AbstractThis paper attempts an explanation for the persistence of Khmer cultural identifications on the Ca Mau Peninsula of Vietnam. This low-lying peninsula is a unique human environment, where Khmer villages, Buddhist temple festivals and livelihood activities are centred on a network of saline-infested rivers. The presence of Khmer communities along these waterways is noteworthy, for much scholarship suggests that the waterways of the multi-ethnic lower Mekong region tend to be dominated by non-Khmer ethnic groups. The vigorous Khmer presence on the peninsula is even more intriguing given that the peninsula is a migratory and trade oriented region, long under Vietnamese administration and subject to military and environmental upheavals that have challenged Khmer tenure.The paper suggests that mastery of communal water harvesting allowed Khmers to survive the long saline water season and gave them a secure foothold in this region. Additionally, their collaborative water harvesting practices contributed to cohesion and a common identity among Khmers and helped strengthen the Theravada Buddhist wat as one of the key cultural institutions on the peninsula. However, the development of an extensive irrigation network by the Vietnamese state in the last thirty years has had the opposite effect. Canal developments facilitated intensive agriculture, immigration and the introduction of new cultural models into the peninsula, while creating economic and environmental insecurity for Khmers and undercutting the traditional grounds for collaboration. Such changes cast light on the links between ethnic identifications and the system of fresh water provision in the lower Mekong region.
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Lim, Alvin Cheng-Hin. "Human Rights in Cambodia after the Khmer Rouge." Review of Human Rights 1, no. 1 (December 15, 2015): 12–23. http://dx.doi.org/10.35994/rhr.v1i1.69.

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This article will first consider the decline of human rights in Cambodia under the Khmer Rouge’s Democratic Kampuchea regime. This will be compared with the situation in the Vietnamese-backed regime which followed Democratic Kampuchea, and with the post-conflict regime that was established after the Paris Peace Agreements of 1991. In particular, it will examine the different ways Cambodians lost their human rights under the revolutionary socialist regime of Democratic Kampuchea, the postrevolutionary socialist regime of the People’s Republic of Kampuchea, and the neoliberal post-socialist conditions of contemporary Cambodia. The article will conclude with a consideration of the future of human rights in Cambodia.
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Wilks, Mary-Collier. "Interpreting Khmer Women’s Health." Contexts 20, no. 1 (February 2021): 74–75. http://dx.doi.org/10.1177/1536504221997880.

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International nongovernmental organizations (INGOs) from the U.S. and Japan have a shared aim of improving women’s health yet implement very different programs in Cambodia. The author’s observations and interviews in Tokyo, Washington D.C., and Cambodia suggest that while NGO practitioners in Cambodia can adapt programming to better reflect the concerns of local stakeholders, they have less influence in defining what counts as success.
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MacCabe, James, Ka Sunbaunat, and Pauv Bunthoeun. "Psychiatry in Cambodia: the phoenix rises from the ashes." International Psychiatry 4, no. 2 (April 2007): 37–38. http://dx.doi.org/10.1192/s1749367600001764.

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Cambodia is a low-income country in south-east Asia. It covers an area of 181 035 km2and has a population of 14.5 million, of whom 42% are less than 15 years old. Life expectancy is 56.8 years and 36% of the population live on less than US$0.50 per day. Cambodia experienced a brutal civil war and genocide in the 1970s under the Khmer Rouge regime, during which approximately 1.7 million Cambodians were killed (Chandler, 1999) and the social and medical infrastructure was almost completely destroyed. No mental health services existed throughout the conflict and subsequent Vietnamese occupation, despite the incalculable impact of the Khmer Rouge regime on Cambodians' mental health. The current political situation is more stable, although there remain concerns about human rights abuses (Khan, 2005).
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Dissertations / Theses on the topic "Khmer (Cambodia)"

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York, Jordan. "Deported Khmer Americans| Surviving Cambodia." Thesis, Northern Illinois University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=1552431.

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In 2002, under pressure from the United States, the government of Cambodia reluctantly agreed to take in a limited number of individuals facing deportation from the only home they had ever really known back to their "homeland" about which they knew little to nothing. After escaping the horrors of the Khmer Rouge and beginning new lives as refugees in America, they would in time come to live their lives as Americans. Of those being deported, many have little if any connection to their "homeland," possess limited knowledge and understanding of Khmer cultural patterns and are not accepted as "true" Khmer by the society. This thesis examines how deportation has affected their lives and shaped their cultural identities. The research contributes to anthropological discourses on displacement, homelands, transnationalism and disaporic communities by suggesting that a new notion of "dual displacement" be used to conceptualize the events experienced by these Khmer Americans and their rejection by two countries. Dual displacement allows analysis of a situation where nostalgia is not for the "homeland" in the sense of birthplace or point of origin, but for the site of refuge from which they were then exiled.

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Su, Christine M. "Tradition and change Khmer identity and democracy in the 20th century and beyond /." Thesis, University of Hawaii at Manoa, 2003. http://proquest.umi.com/pqdweb?index=0&did=765033521&SrchMode=1&sid=1&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233339823&clientId=23440.

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Perry, Liz, and n/a. "The Khmer Sampot : an evolving tradition." University of Canberra. Applied Science, 1995. http://erl.canberra.edu.au./public/adt-AUC20061031.132245.

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The Khmer Sampot: An Evolving Tradition examines the history of the Khmer hip-wrapper, specifically the sampot. and its place within Khmer society. The thesis suggests that the continuation of the tradition of making and wearing the sampot is an indicator of what is important within Khmer society. Evidence of the sampot's early form comes from many sources, including Angkorian sculpture and inscriptions; from notes made by the Chinese emissary Chou Ta-Kuan who lived at Angkor in 1296AD; traders in the region around the fifteenth century; later European explorers such as Henri Mouhot; early twentieth century travellers, scholars and French administrators; later twentieth century anthropologists notes, Cambodian journals, interviews with Cambodian people and visits to Cambodia. Using the above evidence, the sampot's forms and functions within Khmer society from ancient times to the present day are examined and discussed. The varieties of sampot. the motifs, colours, types of cloth and methods of weaving are considered. Also considered are the sampot's functions, ie as everyday dress, ceremonial dress and the economic function of the sampot within Khmer society. The thesis notes that during the twentieth century alone there have been two events which could have caused the demise of traditional sampot weaving, one of which was the flood of imported goods to Indochina during the early years of the twentieth cntury, resulting in a lack of interest in local goods and the subsequent lack of production of local goods such as cloth. The other event was Pol Pot's reign of Cambodia during 1975-79, when the population wore a black uniform. In the case of the first event, it was the French who realised that encouraging the traditional skills to resurface was essential if these skills were not to be lost. However in the case of the second event, it appears to have been the Cambodian people themselves who, after the devastating events of the late 1970's, recommenced their tradition of making and wearing sampot as a way of expressing their cultural identity.
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Antelme, Michel. "A study of naming systems from ancient to modern Cambodia." Thesis, SOAS, University of London, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.369829.

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Persson, Fredrik. "The Khmer Rouge Tribunal : Searching for Justice and Truth in Cambodia." Thesis, Södertörn University College, School of Social Sciences, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:sh:diva-2578.

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The aim of this thesis is to analyze the relationship between the Khmer Rouge tribunal in Cambodia and the national reconciliation process. A qualitative method involving secondary source analysis as well as field study interviews is being used. The point of departure is a theoretical framework of reconciliation assembled from different sources, as there seems to be no coherent and widely accepted framework available for use. An analysis model is constructed, focusing on the concepts of justice and truth. The findings indicate that reconciliation is nowhere near fulfillment, although a few steps towards national reconciliation have been taken. The Cambodian process of reconciliation is only at its earliest stages. Furthermore, the findings suggest that there is a strong relationship between the tribunal and the reconciliation process, inasmuch as the tribunal is perceived to have positive effects on reconciliation, and that continued reconciliation would not be possible without the tribunal. The tribunal is not the only part in reconciliation though, it is a necessary but not sufficient precondition for continued reconciliation. The tribunal can not bring reconciliation close to fulfillment on its own, other mechanizms must be involved in order to do so.

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O'Lemmon, Matthew Eric. "Two site study of the reconstruction of the Buddhist monastery in Cambodia Post-Khmer Rouge." Thesis, University of Edinburgh, 2011. http://hdl.handle.net/1842/26013.

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From the fall of Phnom Penh, to the hyper-Marxist Khmer Rouge, to the decades-long civil war and reconstruction of the country following Vietnam's invasion in 1979, Cambodia has seen a cultural upheaval that brought with it the destruction of institutions and ways of life that have been slow to recover. This two site study examines the reconstruction of one those institutions, the Buddhist monastery, in Prey Thom commune in the southwestern province of Kampot. The loss of traditions, texts, and clergy has meant that the centre of village life -- the local temple -- has had to regain many of those aspects that defined it throughout the centuries. Two of these, the power the monastery commanded in the eyes of locals and the monastic identity which defined how that power was expressed, have historically been vital to the monastery's existence and allowed for temples to be the epicentre of villages, defining individuals' lives and the agrarian economy they depended on. The monastery's reconstruction has also meant that the reliance on local folk and Hindu beliefs continued, and in some instances, grew in prominence in the absence of a viable and competent cadre of Buddhist monks. As the monastery continues to regain its former stature, how this affects merit-making traditions and the local economies which rely on them in many ways reflects the importance of local temples from village to village. While monastic schooling has proved to be important in recreating a knowledgeable cadre, how this affects local attitudes regarding the status of monks is further shaped by those outside of the monastery who either purposely or unknowingly determine local perceptions of it. The future of the monastery will depend on how it can maintain a degree of separation from these larger entities while continuing to serve in the time-honoured roles that sustain villages and the traditions they have historically relied upon.
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Ehrentraut, Stefan. "Challenging Khmer citizenship : minorities, the state, and the international community in Cambodia." Phd thesis, Universität Potsdam, 2013. http://opus.kobv.de/ubp/volltexte/2014/7035/.

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The idea of a distinctly ‘liberal’ form of multiculturalism has emerged in the theory and practice of Western democracies and the international community has become actively engaged in its global dissemination via international norms and organizations. This thesis investigates the internationalization of minority rights, by exploring state-minority relations in Cambodia, in light of Will Kymlicka’s theory of multicultural citizenship. Based on extensive empirical research, the analysis explores the situation and aspirations of Cambodia’s ethnic Vietnamese, highland peoples, Muslim Cham, ethnic Chinese and Lao and the relationships between these groups and the state. All Cambodian regimes since independence have defined citizenship with reference to the ethnicity of the Khmer majority and have - often violently - enforced this conception through the assimilation of highland peoples and the Cham and the exclusion of ethnic Vietnamese and Chinese. Cambodia’s current constitution, too, defines citizenship ethnically. State-sponsored Khmerization systematically privileges members of the majority culture and marginalizes minority members politically, economically and socially. The thesis investigates various international initiatives aimed at promoting application of minority rights norms in Cambodia. It demonstrates that these initiatives have largely failed to accomplish a greater degree of compliance with international norms in practice. This failure can be explained by a number of factors, among them Cambodia’s neo-patrimonial political system, the geo-political fears of a ‘minoritized’ Khmer majority, the absence of effective regional security institutions, the lack of minority access to political decision-making, the significant differences between international and Cambodian conceptions of modern statehood and citizenship and the emergence of China as Cambodia’s most important bilateral donor and investor. Based on this analysis, the dissertation develops recommendations for a sequenced approach to minority rights promotion, with pragmatic, less ambitious shorter-term measures that work progressively towards achievement of international norms in the longer-term.
In der politischen Theorie und Praxis liberaler Demokratien hat sich die Idee eines explizit liberalen Multikulturalismus etabliert. Die internationale Gemeinschaft verbreitet diese Idee weltweit durch Völkerrechtsnormen und internationale Organisationen. Auf der Grundlage umfangreicher Feldforschung untersucht die vorliegende Dissertation die Internationalisierung von Minderheitenrechten am Beispiel Kambodschas. Dazu werden die Situation und Aspirationen von Kambodschas ethnischen Vietnamesen, Bergvölkern, islamischen Cham, ethnischen Chinesen und Laoten und das Verhältnis zwischen diesen Gruppen und dem Staat analysiert. Alle kambodschanischen Regimes seit der Unabhängigkeit haben Staatsbürgerschaft über die Ethnizität der Khmer Mehrheit definiert und diese Konzeption durch den Versuch der Assimilation der Bergvölker und Cham und den Ausschluss ethnischer Vietnamesen und Chinesen aktiv und oft gewaltsam zu verwirklichen versucht. Auch die aktuelle Verfassung definiert Mitgliedschaft im Gemeinwesen ethnisch. Das Streben des Staates nach der kulturellen ‚Khmerisation‘ der Bevölkerung privilegiert Mehrheitsmitglieder und marginalisiert Mitglieder kultureller Minderheiten politisch, wirtschaftlich und sozial. Trotz vielfältiger Initiativen ist die internationale Gemeinschaft daran gescheitert, in Kambodscha die Anwendung internationaler Minderheitenrechte zu erreichen. Die Analyse erklärt dieses Scheitern mit einer Reihe von Faktoren, darunter Kambodschas neo-patrimonialem Regierungssystem, den geo-politischen Ängsten einer ‚minoritisierten’ Khmer Mehrheit, dem Fehlen effektiver regionaler Sicherheitsinstitutionen, dem fehlenden Zugang von Minderheiten zu politischen Entscheidungsprozessen, den erheblichen Unterschieden zwischen internationalen und kambodschanischen Konzeptionen von moderner Staatlichkeit und Staatsbürgerschaft sowie der zunehmenden Bedeutung Chinas als Kambodschas wichtigstem bilateraler Geber und Investor. Auf der Grundlage dieser Analyse entwickelt die Arbeit Empfehlungen, wie die internationale Gemeinschaft mit einem sequenzierten Ansatz die schrittweise Annäherung an internationale Normen und deren langfristige Einhaltung erreichen kann.
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Prajapati, Nikita. "Lost in food translation| Khmer food culture from Cambodia to Long Beach, California." Thesis, California State University, Long Beach, 2016. http://pqdtopen.proquest.com/#viewpdf?dispub=10147311.

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This thesis research examines changes in food culture as a means of adaptation for Cambodians, who migrated to Long Beach, California after the Cambodian genocide (1975- 1979). This research examines how ?place,? defined as experience and neighborhood, influences the ability or desire to maintain certain cultural food practices of the homeland such as passing down the knowledge to the Cambodian younger generation in order to sustain their cultural heritage. An array of qualitative methods was employed for this thesis research which included participant observation, structured interviews, and semi-structured interviews in both Cambodia and Long Beach. For the older Cambodian generation, adaptation of their food culture has occurred through home gardens, shopping at Asian markets in the Long Beach area, and importing certain dried ingredients from Cambodia. The translation of the Khmer food culture transpires when the Cambodian youth takes an interest and they watch their parent(s) prepare the meals. Overall, their place of residence and the willingness to travel a certain distance to shop were influencing factors for Cambodians in the Long Beach area in terms of what types of meals they prepared which included dishes from Asian influences in the surrounding area.

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Schissler, Eric J. "An examination of Khmer prayer inside the Ta Prohm complex and its implications for Angkor management policy." Muncie, Ind. : Ball State University, 2009. http://cardinalscholar.bsu.edu/789.

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Lewis, Denise Clark. "From Cambodia to the United States: The Disassembly, Reconstruction, and Redefinition of Khmer Identity." UKnowledge, 2001. http://uknowledge.uky.edu/gradschool_theses/185.

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In this thesis I describe Khmers' negotiations of circumstances surroundingthe disassembly, reconstruction, and redefinition of Khmer identity fromtheir homeland in Cambodia to a traditional Khmer village recreated in theUnited States. Using a framework derived from a constructivist perspective,I have placed processes of negotiation and identity transformation withinthe lived context of Khmers' lives. Thus, a holistic understanding of theinterrelatedness of multiple changes in Khmerness is made possible.Ethnographic data collected between 1997 and 1999, through participantobservationand interviews, inform this study. Findings from this studyreveal three levels of identity transformation as told by members of a smallKhmer village established along the U. S. Gulf of Mexico. However, thesethree levels of transformation are not mutually exclusive nor are theynecessarily sequential. Each transformation of Khmers' identitiesconstitutes permeable aggregates of other past and continuingdisassemblies, reconstructions and redefinitions of Khmerness. Findingsfrom this study demonstrate that Khmer identity shifts and is transformedby past and present experiences and with their changing circumstances,from endangered Cambodian, to refugees, to re-established Khmers inAmerica.
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Books on the topic "Khmer (Cambodia)"

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Zéphir, Thierry, and Thierry Zéphir. Khmer, the lost empire of Cambodia. New York: Abrams, 1998.

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Zéphir, Thierry. Khmer, the lost empire of Cambodia. London: Thames and Hudson, 1998.

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Lafont, Masha. Pillaging Cambodia: The illicit traffic in Khmer art. Jefferson, N.C: McFarland & Co., 2004.

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Pillaging Cambodia: The illicit traffic in Khmer art. Jefferson, N.C: McFarland & Co., 2004.

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Facing the Khmer Rouge: A Cambodian journey. New Brunswick, N.J: Rutgers University Press, 2011.

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Snellgrove, David L. Khmer civilization and Angkor. Bangkok: Orchid Press, 2001.

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1945-, Mortland Carol A., ed. Escaping the Khmer Rouge: A Cambodian memoir. Jefferson, N.C: McFarland, 2008.

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John, Burgess. Stories in Stone: The Sdok Kok Thom Inscription & the Enigma of Khmer History. Bangkok, Thailand: River Books, 2010.

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Brukoff, Barry. Temples of Cambodia: The heart of Angkor. New York, NY: Vendome Press, 2010.

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Brukoff, Barry. Temples of Cambodia: The heart of Angkor. New York, NY: Vendome Press, 2011.

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Book chapters on the topic "Khmer (Cambodia)"

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Jones, Adam. "Cambodia and the Khmer Rouge." In Genocide, 392–431. Third edition. | Abingdon, Oxon ; NewYork, NY : Routledge, 2016.: Routledge, 2016. http://dx.doi.org/10.4324/9781315725390-7.

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Carter, Alison, Piphal Heng, Sophady Heng, and Kaseka Phon. "Post-Khmer Rouge Cambodia, Archaeology in." In Encyclopedia of Global Archaeology, 6059–65. New York, NY: Springer New York, 2014. http://dx.doi.org/10.1007/978-1-4419-0465-2_1970.

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Carter, Alison, Piphal Heng, Sophady Heng, and Kaseka Phon. "Post-Khmer Rouge Cambodia, Archaeology in." In Encyclopedia of Global Archaeology, 8791–97. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-30018-0_1970.

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Bennett, Caroline. "Human Remains from the Khmer Rouge Regime, Cambodia." In Ethical Approaches to Human Remains, 567–82. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-32926-6_27.

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Path, Kosal. "The Khmer Republic’s mass persecution of the Vietnamese minority in Cambodia 1970–75." In Political Violence in Southeast Asia since 1945, 134–47. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2021.: Routledge, 2021. http://dx.doi.org/10.4324/9781003131809-12.

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Brickell, Katherine. "Intervention: Flower Power—Khmer Women’s Protests Against Displacement in Cambodia and the United States." In The Handbook of Displacement, 541–47. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-47178-1_37.

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Wright, Wayne E., and Virak Chan. "Khmer Language Use and Presence in the Linguistic Landscape of Greater Los Angeles' Cambodia Town." In Multilingual La La Land, 170–89. New York: Routledge, 2021. http://dx.doi.org/10.4324/9780429507298-10.

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Jørgensen, Nina H. B. "The Extraordinary Chambers in the Courts of Cambodia and the Progress of the ‘Khmer Rouge Trials’." In Yearbook of International Humanitarian Law, 373–89. The Hague: T.M.C. Asser Press, 2010. http://dx.doi.org/10.1007/978-90-6704-767-8_8.

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Mukhopadhyaya, Ranjana. "Transnational Networks of Dharma and Development: International Aid by Japanese Buddhists and the Revival of Buddhism in Post-Khmer Rouge Cambodia." In Buddhism, International Relief Work, and Civil Society, 75–99. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137380234_4.

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Reicherter, Daryn, Sophany Bay, Bophal Phen, Tith Chan, and Yeon Soo Lee. "The Cambodian Lotus Thrives Under a California Sun: How a Mental Health Clinic Partnered with a Khmer Buddhist Temple to Reach Killing Fields Refugees Living in California." In Partnerships for Mental Health, 53–67. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-18884-3_4.

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Conference papers on the topic "Khmer (Cambodia)"

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Bhat, Raj Nath. "Language, Culture and History: Towards Building a Khmer Narrative." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-2.

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Genetic and geological studies reveal that following the melting of snows 22,000 years ago, the post Ice-age Sundaland peoples’ migrations as well as other peoples’ migrations spread the ancestors of the two distinct ethnic groups Austronesian and Austroasiatic to various East and South–East Asian countries. Some of the Austroasiatic groups must have migrated to Northeast India at a later date, and whose descendants are today’s Munda-speaking people of Northeast, East and Southcentral India. Language is the store-house of one’s ancestral knowledge, the community’s history, its skills, customs, rituals and rites, attire and cuisine, sports and games, pleasantries and sorrows, terrain and geography, climate and seasons, family and neighbourhoods, greetings and address-forms and so on. Language loss leads to loss of social identity and cultural knowledge, loss of ecological knowledge, and much more. Linguistic hegemony marginalizes and subdues the mother-tongues of the peripheral groups of a society, thereby the community’s narratives, histories, skills etc. are erased from their memories, and fabricated narratives are created to replace them. Each social-group has its own norms of extending respect to a hearer, and a stranger. Similarly there are social rules of expressing grief, condoling, consoling, mourning and so on. The emergence of nation-states after the 2nd World War has made it imperative for every social group to build an authentic, indigenous narrative with intellectual rigour to sustain itself politically and ideologically and progress forward peacefully. The present essay will attempt to introduce variants of linguistic-anthropology practiced in the West, and their genesis and importance for the Asian speech communities. An attempt shall be made to outline a Khymer narrative with inputs from Khymer History, Art and Architecture, Agriculture and Language, for the scholars to take into account, for putting Cambodia on the path to peace, progress and development.
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Kersalé, Patrick. "At the Origin of the Khmer Melodic Percussion Ensembles or “From Spoken to Gestured Language”." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.11-5.

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Frescoes representing melodic percussion orchestras have recently appeared in the central sanctuary of the Angkor Wat temple. They prefigure two orchestras existing today in Cambodia: the pin peat and the kantoam ming. These two ensembles are respectively related to Theravada Buddhism ceremonies and funerary rituals in the Siem Reap area. They represent a revolution in the field of music because of their acoustic richness and their sound power, supplanting the old Angkorian string orchestras. This project analyzes in detail the composition of the fresco sets and establishes a link with the structure of Khmer melodic percussion orchestras. The analysis of some graphic details, related to other frescoes and bas-reliefs of Angkor Wat, also makes it possible to propose a dating. The study embodies one of an anthropological ethnomusicology, while also incorporating a discourse analysis, so to frame the uncovering of new historiographers of music and instrumentation, so to re describe musical discourses, more so to shed new light on melodic percussion of Angkorian music.
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Needham, Susan, and Karen Quintiliani. "Prolung Khmer (ព្រល ឹងខ្មែរ) in Sociohistorical Perspective." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.3-1.

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In this article we selectively review Cambodia’s history through the lens of Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Spirit” or “Khmer Soul”), a complex, multivalent ideological discourse that links symbols and social practices, such as Angkor, Buddhism, Khmer language (written and spoken), and classical dance, in an essentialized Khmer identity. When Cambodians began arriving in the United States in 1975, they immediately and self-consciously deployed Prolung Khmer as a means for asserting a unique cultural identity within the larger society. Through diachronic and ethnographic analyses of Prolung Khmer, we gain a holistic understanding of how it serves as an ideological metaphor for Khmer culture.
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Nasution, Nazaruddin. "Human Rights Violations In Southeast Asia : The case of Khmer Rouge of 1975-1979 (Cambodia) and The case of East Timor of 1999 (Indonesia)." In Third International Conference on Social and Political Sciences (ICSPS 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsps-17.2018.9.

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Reports on the topic "Khmer (Cambodia)"

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Rogers, Amanda. Creative Expression and Contemporary Arts Making Among Young Cambodians. Swansea University, May 2021. http://dx.doi.org/10.23889/sureport.56822.

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This project analysed the creative practices and concerns of young adult artists (18-35 years old) in contemporary Cambodia. It examined the extent to which the arts are being used to open up new ways of enacting Cambodian identity that encompass, but also move beyond, a preoccupation with the Khmer Rouge (1975-1979). Existing research has focused on how the recuperation and revival of traditional performance is linked to the post-genocidal reconstruction of the nation. In contrast, this research examines if, and how, young artists are moving beyond the revival process to create works that speak to a young Cambodian population.The research used NGO Cambodian Living Arts’ 2020 Cultural Season of performances, workshops, and talks as a case study through which to examine key concerns of young Cambodian artists, trace how these affected their creative process, and analyse how the resulting works were received among audiences. It was funded through the AHRC GCRF Network Plus Grant ‘Changing the Story’ which uses arts and humanities approaches to ‘build inclusive societies with, and for, young people in post-conflict settings.
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