Relevant bibliographies by topics / Khmer Ethics

Contents

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

Academic literature on the topic 'Khmer Ethics'

Author: Grafiati
Published: 26 July 2024
Last updated: 31 July 2025

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Journal articles on the topic "Khmer Ethics"

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Thanh, Nguyen Van. "“The Philosophy of Ethical Education” In Family Relationships of the Southern Khmer Ethnic Group in Vietnam." Journal of Advances in Education and Philosophy 8, no. 04 (2024): 319–23. http://dx.doi.org/10.36348/jaep.2024.v08i04.004.

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Ethics is an area of social and spiritual life, which born from the practice of social relationships between people. It encompasses all notions and beliefs held by humans on morality, conscience, duty, happiness, justice, and other related topics that associates with rules of evaluation, adjustment, and orientation and human's behavior in that society. For that reason, morality, as a type of social consciousness, always represents distinct facets of the social existence of humans. Which is the value that elevates human virtue as the aim and focal point of growth and a gauge of civilization, em
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Dam, Lincoln. "Learning to Live with the Killing Fields: Ethics, Politics, Relationality." Genealogy 5, no. 2 (2021): 33. http://dx.doi.org/10.3390/genealogy5020033.

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The Killing Fields call into question my very being. How are we to live in and with the aftermath of an estimated 1.7 million people perishing? How are we, the survivors of this calamity, to discern our family (hi)stories and ourselves in the face of these irreparable genealogical fractures? This paper begins with stories—co-constructed with my father—about the Killing Fields, a genocide orchestrated by the Khmer Rouge and from which humanity appears to suffer a collective amnesia. The latter half of this paper turns to my engagements with ethical-political philosophy as a means to comprehend
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Sovanna, Loch, and Meeta Dr. "The Role of Cambodian Classical Literature in Preserving Indian Religious Influences: A Study of Cultural Continuity and Adaptation." Literary Enigma 1, no. 5 (2025): 6–17. https://doi.org/10.5281/zenodo.15556693.

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Abstract   This study examines Cambodian classical literature's contribution to preserving and adapting Indian religious influences, focusing on Hinduism and Buddhism as conveyed through the Reamker and the Jātaka tales. The impact of Indian religions on Southeast Asia is well traced through the region's architecture and epigraph remains, but comparatively little is known about its influence in the literary sphere. This research aims to fill that gap by exploring how Cambodian authors and cultural custodians adapted Indian religious stories employing Khmer motifs, ethics, and narrative st
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Kittisenee, Napakadol. "Of Dhammacārinī and Rematriation in Post-Genocidal Cambodia." Religions 12, no. 12 (2021): 1089. http://dx.doi.org/10.3390/rel12121089.

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The literature over the last three decades has been trying to account for the stories of resilience by Cambodians both in their homeland and diasporas through performance and literature, visual culture, and religion to undo the legacy of displacement and traumatic experience of the Cambodians during 1975–1979, known as the Khmer Rouge Genocidal period. The repatriation of Khmer refugees to their homeland during 1992–1993 poses a question of to what extent the physical return could replenish the richness of people’s lives deprived by war-time atrocities. Dhammayietra (peace march; 1992–2018) or
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Morag, Raya. "A New Paradigm for the Genocidal Interview: The Documentary Duel and the Question of Collaboration." Panoptikum, no. 29 (June 30, 2023): 78–93. http://dx.doi.org/10.26881/pan.2023.29.05.

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A global boom in mainly documentary films interviewing perpetrators recognizes the current shift from the era of the witness to that of the perpetrator. Post Khmer-Rouge Cambodian cinema (1989–present) is a unique and highly important case of perpetrator cinema. It proposes for the first time in cinema direct confrontation between first-generation survivor-filmmakers and perpetrators, a new form of genocidal interview: the documentary duel. Enabled both by the intimate horror of the autogenocide and the Khmer Rouge tribunal (the ECCC), dueling with high-ranking perpetrators shifts power relati
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Quintero, Gino Jafet, and Alicia Penélope Castro. "Tourism and ethics in sites of dissonant heritage, Auschwitz-Birkenau (Poland) and Killing Fields (Cambodia)." PatryTer 6, no. 11 (2022): 01–14. http://dx.doi.org/10.26512/patryter.v6i11.41677.

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Auschwitz-Birkenau (Polonia) y los Killing Fields (Cambodia) fueron campos de exterminio surgidos como resultado de dos regímenes autoritarios: los nazis, en el primero, y los Khmer Rouge, en el segundo; en ellos, fueron asesinadas cerca de 2.5 millones de personas. Ambos sitios de genocidio se incorporaron a la dinamica turística internacional y operan como importantes nucleos detonadores de flujos de amplio alcance. El propósito de este artículo es valorar la pertinencia ética de mercantilizar turísticamente y patrimonializar dos espacios asociados con genocidios del siglo XX. Para ello, se
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Sinnerbrink, Robert. "Re-enactment and Traumatic Memory: Cinematic Ethics in The Act of Killing and S21: The Khmer Rouge Killing Machine." Emotions: History, Culture, Society 5, no. 1 (2021): 124–42. http://dx.doi.org/10.1163/2208522x-02010117.

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Abstract The Act of Killing (Oppenheimer, 2012) and its companion piece, The Look of Silence (2014), are powerful works of cinematic ethics. The former is a ‘perpetrator documentary’ that invites killers to make movie re-enactments of their crimes, the latter a case of ‘ethical witnessing’ in which a victim’s descendant questions his brother’s killer. In what follows, I explore The Act of Killing’s use of stylised re-enactments, using various movie genres as distancing and mediating devices, which enable the perpetrators to approach and expose their traumatic acts of violence. I contrast this
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Pina e Cunha, Miguel, Stewart Clegg, and Arménio Rego. "The ethical speaking of objects: ethics and the ‘object-ive’ world of Khmer Rouge young comrades." Journal of Political Power 7, no. 1 (2014): 35–61. http://dx.doi.org/10.1080/2158379x.2014.887541.

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Morag, Raya. "The new post-Khmer Rouge women’s cinema, the horrific intimacy of autogenocide, and the ethics of un-forgiveness." Feminist Media Studies 20, no. 8 (2020): 1226–42. http://dx.doi.org/10.1080/14680777.2019.1707702.

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Kallio, Alexis A., and Heidi Westerlund. "The ethics of survival: Teaching the traditional arts to disadvantaged children in post-conflict Cambodia." International Journal of Music Education 34, no. 1 (2015): 90–103. http://dx.doi.org/10.1177/0255761415584298.

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Cambodia’s recent history of conflict and political instability has resulted in a recognized need to recover, regenerate, preserve and protect the nation’s cultural heritage. Many education programmes catering for disadvantaged youth have implemented traditional Khmer music and dance lessons, suggesting that these programmes share the responsibility of cultural regeneration, and view the survival of traditional art forms as dependent on their bequeathal to these young children. In this regard, the musical future of the country is, at least in part, dependent on the success of the vulnerable. H
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Dissertations / Theses on the topic "Khmer Ethics"

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Kast, Johannes. "Reconciliation Opportunities for Ethnic Chinese in Cambodia through Non-Judicial Reparations at the ECCC." Thesis, Malmö högskola, Fakulteten för kultur och samhälle (KS), 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-22943.

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The Extraordinary Chambers in the Courts of Cambodia (ECCC) have been tasked with bringing justice to the survivors of the Khmer Rouge genocide. Almost ten years later, three people have been sentenced to life imprisonment. This study examines the perceptions of justice and opportunities of reconciliation from somewhat neglected perspective of Chinese-Cambodian genocide survivors. Through the unique tool of non-judicial measures (NJMs), I am exploring opportunities and chances that might arise for a broader victim support in the future. I have conducted two focus groups in Kampot and Battamban
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Habana-Hafner, Sally R. "Samakom Khmer: The cross-cultural adaptation of a newcomer ethnic organization." 1993. https://scholarworks.umass.edu/dissertations/AAI9316657.

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The formation and development of newcomer ethnic organizations, particularly mutual assistance associations (MAAs), result from specific social forces and interactions unique to the refugee and immigrant communities they represent and serve. As such, they reflect and become part of a newcomer community's culture and ethnic identity. As bicultural organizations, MAAs have unique roles as vital links between ethnic and mainstream communities. However, MAAs struggle to adjust to dominant models of organizations, an adjustment needed to function effectively in American society. Their problems resu
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Thai, Lan. "Making Families Across Ethnic Divide: Khmer-Kinh Intermarriage in Viet Nam." Phd thesis, 2015. http://hdl.handle.net/1885/105178.

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This thesis investigates intermarriages between ethnic Khmer and Kinh people in a province of southern Vietnam. Khmer-Kinh interethnic marriage raises paradoxes, for the very possibility of such unions is sometimes questioned owing to the socio-economic gaps and assumed differences in cultural practices between these groups, their historical tension, and mutually unfavourable stereotypes. Nevertheless, this type of marriage is real and has been increasing in recent years. This thesis aims to explore the facilitating factors behind this type of marriage;
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Koo, Ryan Jonathan. "Khmer-Americans : the shaping of a diasporic identity through traumatic memory." Thesis, 2007. http://hdl.handle.net/10125/20632.

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Li, Quanmin. "Identity, relationships and difference : the social life of tea in a group of Mon-Khmer speaking people along the China-Burma frontier." Phd thesis, 2008. http://hdl.handle.net/1885/150836.

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Books on the topic "Khmer Ethics"

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Phim, Navy. Reflections of a Khmer soul. Wheatmark, 2007.

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Đõ̂, Thị Hòa. Trang phục các tộc người nhóm ngôn ngữ Môn-Khmer. Nhà xuất bản Văn hóa dân tộc, 2008.

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Phūmisak, Čhit. Khō̜thetčhing wādūai chonchāt Khō̜m: ʻan nư̄ang māčhāk khwāmpenmā khō̜ng kham Sayām, Thai, Lāo, læ Khō̜m læ laksana thāng sangkhom khō̜ng chư̄ chonchāt. Samnakphim Matichon, 2004.

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Margulies, Ivone. In Person. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190496821.001.0001.

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In Person: Reenactment in Postwar and Contemporary Cinema delineates a new performative genre based on replay and self-awareness. The book argues that in-person reenactment, an actual person reenacting her past on camera, departs radically from other modes of mimetic reconstruction. In Person theorizes this figure’s protean temporality and revisionist capabilities, and it considers its import in terms of social representativity and exemplarity. Close readings of select, historicized examples define an alternate, confessional-performative vein to understand the self-reflexive nature of postwar
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The Khmer lands of Vietnam: Environment, cosmology, and sovereignty. NUS Press, 2014.

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Maʻaśeh be-khomer ḳatoli uve-rosh moʻatsah Polani. 2006.

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The rise and demise of Democratic Kampuchea. Routledge, 2019.

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Book chapters on the topic "Khmer Ethics"

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

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Willis, Emma. "‘Here was the place’: (Re)Performing Khmer Rouge Archives of Violence." In Theatricality, Dark Tourism and Ethical Spectatorship. Palgrave Macmillan UK, 2014. http://dx.doi.org/10.1057/9781137322654_5.

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Sinnerbrink, Robert. "Memory, Witnessing and Re-Enactment: The Look Of Silence , S21: The Khmer Rouge Killing Machine and Cinematic Ethics." In Contemporary Screen Ethics, edited by Lucy Bolton, David Martin-Jones, and Robert Sinnerbrink. Edinburgh University Press, 2023. http://dx.doi.org/10.3366/edinburgh/9781474447584.003.0004.

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This chapter explores the dialogue between Joshua Oppenheimer’s two films, approaching these films as contrasting cases of ‘cinematic ethics’: films that show how cinema can be a medium of ethical experience enacted through emotional engagement and cognitive reflection. The Look of Silence expresses the ethical force of the victim’s gaze, the performance of moral courage in the face of intimidation and violence, and the power of ethical questioning to yield acknowledgment of injustice. It enacts a demand for recognition of historical suffering and political injustice that together define a cin
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Sinnerbrink, Robert. "3. Memory, Witnessing and Re-enactment: The Look of Silence, S21: The Khmer Rouge Killing Machine and Cinematic Ethics." In Contemporary Screen Ethics. Edinburgh University Press, 2023. http://dx.doi.org/10.1515/9781474447591-007.

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Jagel, Matthew. "Always an Outsider, 1970–1972." In Khmer Nationalist. Cornell University Press, 2023. http://dx.doi.org/10.7591/cornell/9781501769320.003.0006.

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This chapter follows the floundering Khmer Republic government in the aftermath of Norodom Sihanouk's ouster. During this time, Sõn Ngc Thành reentered the government and hoped to play a large role in creating and maintaining the new republic. But, despite his role in the coup that led to the formation of the Khmer Republic, the new rulers of Cambodia mostly sidelined him. Thành would continue to recruit Khmer Krom (ethnic Cambodians who lived in Vietnam) into the Cambodian army, while Lon Nol attempted to placate him by appointing him as an advisor to the government. Due to his continued popu
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Heder, Steve. "Cambodia." In Language and National Identity in Asia. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199267484.003.0013.

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Abstract Since the early twentieth century, the Khmer language has been at the centre of a series of only partly successful attempts by Cambodian politicians to rework and re-present ethnic identities in Cambodian society into one with a unitary national core. Their lack of success reflects that of Khmer nationalist movements themselves, a failure all the more striking given the overwhelming linguistic hegemony of Khmer for a millennium in what is now Cambodia. The current Hun Sen-led political regime lacks a credible nationalist pedigree, and Cambodia now seems to be passing – some would say
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"The Kui in Thailand: Identity, (In)Visibility, and (Mis)Recognition." In Indigenous Heritage and Identity of the Last Elephant Catchers in Northeast Thailand. Amsterdam University Press, 2025. https://doi.org/10.5117/9789048561995_ch06.

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In addition to providing a more detailed background on the Kui in Surin, in this chapter I unpack the Kui’s partial exclusion from the provincial-level AHD, which has been reinforced by cultural assimilation across the ethnic groups in the region. The Kui and Khmer, in particular, have contested and overlapping claims to heritage and provincial history, which has created conflict over rights to recognition. The misrecognition of the Kui and the accompanying restriction of access to resources are consequences of exclusion from the state and provincial AHDs. This, together with the nationalistic
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Narayanan, Vasudha. "‘Fortune, Success, Well-being, Victory!’." In Hindu Diasporas. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198867692.003.0002.

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Abstract This chapter looks at the theories proposed to explain the contested claims of how and why Indian culture became significant in South East Asia, especially Cambodia. Although Indian presence is dominant in several areas, including language and writing, deities, temple building, and names of places and kings, the Khmer people used their agency and power in picking and choosing those elements of Indian culture most relevant to them. Did the agency exercised by kings, their selective choice, and adaptation of philosophies and material culture also involve Hindus moving from India and set
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Conference papers on the topic "Khmer Ethics"

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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,
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Vong, Meng. "Southeast Asia: Linguistic Perspectives." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.10-2.

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Southeast Asia (SEA) is not only rich in multicultural areas but also rich in multilingual nations with the population of more than 624 million and more than 1,253 languages (Ethnologue 2015). With the cultural uniqueness of each country, this region also accords each national languages with language planning and political management. This strategy brings a challenges to SEA and can lead to conflicts among other ethnic groups, largely owing to leadership. The ethnic conflicts of SEA bring controversy between governments and minorities, such as the ethnic conflict in Aceh, Indonesia, the Muslim
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Reports on the topic "Khmer Ethics"

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Heng, Kimkong. Cambodia’s Aspirations to Become a Knowledge-Based Society: Perspectives of Cambodian University Students. Cambodia Development Resource Institute, 2023. https://doi.org/10.64202/wp.138.202305.

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Background Cambodia envisages to become an upper-middle-income country by 2030 and a high-income country by 2050. The country also aspires to develop into a knowledge-based society (MoEYS 2014). To support these goals, it is crucial to consider the role of higher education institutions (HEIs), particularly universities, in training, research and service. However, research has shown that Cambodian higher education is faced with many challenges ranging from skills mismatches to fragmented governance to limited research capacity and stakeholder involvement (Heng and Sol 2022a; Kwok et al. 2010).
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