Journal articles: 'Khmer'

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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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Thel, HEM. "Splendid Angkor civilization from the Jayavarman II to Jayavarman VII: peace, independence, reconciliation, religion, and prosperity." Insight: Cambodia Journal of Basic and Applied Research 4, no. 01 (June 30, 2022): 84–90. http://dx.doi.org/10.61945/cjbar.2022.4.1.5.

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The Khmer Empire maintained power and peace from Jayavarman II in the 9th century to Jayavarman VII in the 13th century. The country covered the present Cambodia, and parts of Laos, Thailand, and southern Vietnam. Their outstanding leadership resulted in the splendid Angkor civilization across the Southeast Asian mainland. They were the architects of peace, culture, religious harmony, economic growth, and sovereignty. Jayavarman II was the founding king as he established the Khmer Empire. The power was passed from the founder Jayavarman II to Jayavarman VII, the king of devotees. For the most part, power was transferred among the royals peacefully during the Khmer empire, although some inscriptions also mention conflicts over the throne. Regardless of whether the king came to the throne legally or illegally, most of them devoted their lives to building a country with development and prosperity. In addition, the Khmer Empire gained in power from one generation to another. Those kings led the Khmers to achieving a substantial empire.

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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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TAYLOR, PHILIP. "Losing the Waterways: The Displacement of Khmer Communities from the Freshwater Rivers of the Mekong Delta, 1945–2010." Modern Asian Studies 47, no. 2 (July 30, 2012): 500–541. http://dx.doi.org/10.1017/s0026749x12000406.

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AbstractIn the latter half of the twentieth century thousands of Khmer people were displaced from their homes along the freshwater rivers of Vietnam's Mekong delta. Their pattern of settlement along freshwater tidal rivers was an ecological adaptation unique in the Khmer-speaking world, of which only vestiges remain. Drawing upon oral histories and ethnographic observations of O Mon, a district in the central Mekong delta, this paper reconstructs a picture of the traditional river-based livelihoods, social structure and religious life of Khmers in this region in the 1940s. It describes how these Khmers were driven from their villages early in the First Indochina War. Experiencing ongoing dislocations in subsequent periods of war and peace, most have been prevented from returning to their former homes or reclaiming their land. Relying on testimony by elderly Khmers, who witnessed the disintegration of their riverside communities, the account challenges existing depictions of the ecology and history of the Mekong delta, offering new insights into the complexity of the Indochina wars and the severity of their consequences.

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Nelson, Roger. "Khmer." Southeast of Now: Directions in Contemporary and Modern Art in Asia 2, no. 2 (2018): 177–85. http://dx.doi.org/10.1353/sen.2018.0026.

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Needham, Susan, and Karen Quintiliani. "Communicating time, place, and history." Journal of Asian Pacific Communication 32, no. 1 (August 4, 2022): 6–24. http://dx.doi.org/10.1075/japc.00082.nee.

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Abstract Prolung Khmer (ព្រលឹងខ្មែរ, meaning “Khmer Soul” or “Khmer Spirit”), is a culturally salient ideological discourse found in modern Cambodian culture in the homeland and the diaspora. Prolung Khmer draws on symbols and practices from Cambodia’s 2000-year cultural heritage, linking Khmer history, religion, language, the arts, and socio-political relationships in an essentialized ideology of Khmer culture. Using a genealogical analysis, this article traces the historical development of Prolung Khmer from earliest times to the present with examples from Cambodia and the diaspora. We argue that through its use, Prolung Khmer delineates, historicizes, and naturalizes what it means to be Khmer in the homeland and the diaspora.

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Nguyen, Hue Thi. "THE ORIGINAL KHMER WORDS." Scientific Journal of Tra Vinh University 1, no. 25 (June 19, 2019): 40–44. http://dx.doi.org/10.35382/18594816.1.25.2017.118.

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The Khmer language vocabulary is not only inherent in the Khmer language but is also characterized by the fact that it is composed of elements from other languages and gradually becomes an indispensable part of the language system in Khmer language. If the concept of Khmer is just the word available in the Khmer language at the newly formed stage, it will be difficult to see the change and development of the Khmer itself and not reflect the true nature of the Khmer language. In terms of origin, the SanscritPali words have been high-level Khmerized, so Khmer language users do not consider them as extrinsic words but native words - pure Khmer words.

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Alnoza, Muhamad. "ORANG KHMER DI JAWA PADA MASA HINDU-BUDDHA (ABAD KE-9--15 MASEHI): EKSISTENSINYA DIPANDANG DARI TEORI DIASPORA." Naditira Widya 15, no. 1 (July 13, 2021): 1–14. http://dx.doi.org/10.24832/nw.v15i1.453.

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Orang asing di Jawa telah diketahui keberadaannya melalui penyebutan wargga kilalan di prasasti. Prasasti pada masa Airlangga hingga Majapahit dengan gamblang menyebutkan keberadaan orang-orang asing yang dalam hal ini pada konteks penarikan pajak terhadap orang-orang asing tersebut. Salah satu bangsa asing yang mendiami Jawa pada masa Jawa Kuno adalah orang Khmer. Keunikan kasus bermukimnya orang Khmer di Jawa disebutkan pula dalam sumber epigrafi Khmer. Dalam prasasti-prasasti Khmer disebutkan fenomena pemukiman orang Khmer di Jawa, dan diberitakan pula bahwa salah satu raja Khmer pernah menetap di Jawa selama beberapa tahun. Kajian ini berusaha untuk menjawab permasalahan dinamika pendudukan orang Khmer di Jawa. Tujuan penelitian ini adalah untuk mengetahui kedudukan kasus menetapnya orang Khmer di Jawa sebagai suatu fenomena diaspora atau bukan. Tahapan penelitian dilakukan dengan pengumpulan data, analisis, dan interpretasi, dengan data utama berupa prasasti. Kajian ini menghasilkan pemahaman mengenai dinamika motivasi perpindahan tempat bermukim orang Khmer ke Jawa, letak daerah bermukim orang Khmer di Jawa, dan bentuk interaksi orang Khmer dengan orang Jawa. Meskipun demikian, belum ada bukti-bukti yang menguatkan fenomena tersebut sebagai suatu diaspora.

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9

Pain, Frédéric. "“Brāhmaṇa” as an honorific in “Indianized” mainland Southeast Asia: a linguistic approach." Bulletin of the School of Oriental and African Studies 82, no. 1 (February 2019): 111–41. http://dx.doi.org/10.1017/s0041977x19000284.

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AbstractThis article aims at demonstrating that the Old Khmerb/vraḥoriginates from a syllabic depletion of the Sanskrit wordbrāhmaṇathrough a monosyllabization process, a widespread diachronic phenomenon among the Mon-Khmer languages of Mainland Southeast Asia. The paper will also show that this term must have been originally used as an honorific for deities and, consequently, for royalty. It therefore respectfully disagrees with two other current hypotheses according to whichb/vraḥwould be an autochthonous Mon-Khmer word or would originate in the Sanskrit/Pali wordvara-“excellent, splendid, noble”. After being borrowed from Sanskrit, the Old Khmerbraḥspread via a contact phenomenon: from Old Khmer to Old Siamese, from Old Siamese to Old Shan through the “Thai Continuum”, and from Old Shan to Old Burmese. The implications of this paper are twofold: firstly, it will sketch out a pattern for the historical relationships between different peoples of Mainland Southeast Asia; then, it will propose a first phase of Indianization in Southeast Asia, namely a local reconnotation of Indo-Aryan terms according to autochthonous socio-political contingencies, and consequently bring a draft answer to the “Woltersian” question: what is the local connotation of Indo-Aryan terms?

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Nguyen, Thuy Thi, and Mai Thi Xuan Mai. "RESEARCHING CAREER ADAPTABILITY OF KHMER MINORITY STUDENTS AFTER GRADUATING AT TRA VINH UNIVERSITY." Scientific Journal of Tra Vinh University 1, no. 30 (June 1, 2018): 43–49. http://dx.doi.org/10.35382/18594816.1.30.2018.16.

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The research was conducted to evaluate the career adaptability of Khmer students after graduating from the Tra Vinh University. The results of the research come from an investigation of 152 Khmer students graduating from Tra Vinh University and 62 employers for whom Khmer students work showed that career adaptability of Khmer students is high; there was positive correlation between job adaptability of Khmer students and their attitudes, skills and knowledge, in which knowledge is the most influential factor to career adaptability of Khmer students.

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11

Thach, Dan Thi. "THE NEED OF BILINGUAL DICTIONARY: VIETNAMESE-KHMER AND KHMER-VIETNAMESE." Scientific Journal of Tra Vinh University 1, no. 25 (June 19, 2019): 35–39. http://dx.doi.org/10.35382/18594816.1.25.2017.117.

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In the context of globalization today, speaking and using two languages is an advantage to develop yourself and to achieve success. To meet that need, many bilingual dictionaries were developed on a large scale. The bilingual Vietnamese-Khmer, Khmer-Vietnamese dictionary is still very modest in terms of number of words. This has not satisfied the need to study bilingual Khmer - Vietnamese of the large population in Cambodia as well as people in areas with large Khmer ethnic groups such as the Southwest. The bilingual dictionary of Vietnamese - Khmer and Khmer - Vietnamese of Tra Vinh University will be a contribution to the development of the dictionary field, it will effectively support for learning bilingual Khmer - Vietnamese simultaneously. Contributing to preserving and promoting the national cultural identity and performing the political cooperation between Vietnam and Cambodia.

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12

Jacques, Claude. "Khmer Epigraphy." Museum International 54, no. 1-2 (May 2002): 37–43. http://dx.doi.org/10.1111/1468-0033.00362.

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13

Vajda, Edward J. "Cambodian (Khmer)." WORD 61, no. 2 (April 3, 2015): 205–7. http://dx.doi.org/10.1080/00437956.2015.1033180.

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14

Huynh, Them Thanh. "The language used by the Khmer community in Ha Tien town, Kien Giang province." Science & Technology Development Journal - Social Sciences & Humanities 1, no. X2 (December 31, 2017): 73–81. http://dx.doi.org/10.32508/stdjssh.v1ix2.441.

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In this paper, we conducted a survey on the use of the language of the Khmer community using Khmer-Viet-Hoa in Ha Tien town, through questionnaires used in social survey study, then through the treatment of the data field surveys. Based on the data, we conducted the analysis and consideration of the capacity of the Khmer language by Gender, Age, Education, Occupation to see the percentage of the Khmer who know the Khmer language, the Vietnamese language, and the Chinese language, from which we form proposals and suggestions for appropriate language policies for the Khmer community in Ha Tien town, Kien Giang Province nowadays.

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Hutinta, Areeya. "The Concept of the “Perfectly Virtuous Woman”: Constructed Identity of Khmer Women for the Nation." MANUSYA 11, no. 3 (2008): 63–83. http://dx.doi.org/10.1163/26659077-01103005.

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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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Crusoe, Michael R., Hussien F. Alameldin, Sherine Awad, Elmar Boucher, Adam Caldwell, Reed Cartwright, Amanda Charbonneau, et al. "The khmer software package: enabling efficient nucleotide sequence analysis." F1000Research 4 (September 25, 2015): 900. http://dx.doi.org/10.12688/f1000research.6924.1.

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The khmer package is a freely available software library for working efficiently with fixed length DNA words, or k-mers. khmer provides implementations of a probabilistic k-mer counting data structure, a compressible De Bruijn graph representation, De Bruijn graph partitioning, and digital normalization. khmer is implemented in C++ and Python, and is freely available under the BSD license at https://github.com/dib-lab/khmer/.

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Vatho, CHEM. "The Standard Khmer vowel system: An acoustic study." Insight: Cambodia Journal of Basic and Applied Research 2, no. 02 (December 31, 2020): 57–88. http://dx.doi.org/10.61945/10.61945/cjbar.2020.2.2.3.

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Previous acoustic studies of the Khmer Language (Henderson 1952, Thomas & Wanna 1987-88, Ratree 1998, Woźnica 2009, Kirby 2014) do not concentrate on the Phnom Penh dialect (hereafter PP dialect) as the canonical form of Khmer. This study concentrates on describing standard Khmer vowel distinction in the specific context of the PP dialect. Although there is no clear-cut definition of "Standard Khmer".

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Pogibenko, T. G. "DISAPPEARING PARTICIPANTS IN THE KHMER SENTENCE: SEMANTIC INCORPORATION, EXCORPORATION, ZERO ANAPHORA." Journal of the Institute of Oriental Studies RAS, no. 1 (11) (2020): 281–93. http://dx.doi.org/10.31696/2618-7302-2020-1-281-293.

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The paper deals with representation of obligatory participants of a situation described by the verb which do not get a syntactic role in the syntactic structure of a Khmer sentence, i. e. incorporation in the verb semantic structure, excorporation into a lexical complex, deictic zero, zero anaphors. Special attention is paid to the role of lexical complex, which is a unique resource of the Khmer language, and its use for implicit and explicit representation of the participants of the situation described. An issue of a particular interest is participants’ representation as a component of a lexical complex, rather than a component of the sentence syntactic structure. Language data of Modern Khmer, Middle Khmer, and Old Khmer is used to show that this mode of representation has been used throughout the whole period of the evolution of Khmer beginning with the Old Khmer inscriptions. An attempt is made to reveal the functional character of the phenomenon discussed. It is maintained that this strategy is used for semantic derivation, for a more detailed conceptualization of the situation described, as well as for word polysemy elimination in the text. Examples are cited where lexical complexes with incorporated participants are used to make up for the inherent semantic emptiness of predicates of evaluation. In case of participants incorporated in deictic verbs, the deictic zero in Khmer may refer to participants other than “observer”. Specific features of zero anaphora in Khmer are also mentioned.

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Sov, Michelle, Sheyla Flores, and Johanna Sobolic-Connelly. "The Role of Khmer Court Dance and Music in the Construction of a Cambodian-American Identity." Electronic Student Journal of Anthropology 17 (January 30, 2021): 27–35. http://dx.doi.org/10.46787/esjoa.v17i1.2310.

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Cambodia gained national attention in the mid 1975 due to the mass genocide perpetrated during the communist group known as the Khmer Rouge. For many Cambodians born and raised in the United States, the primary cultural awareness passed down from their parents and elders revolves around experiences surrounding the Khmer Rouge. This paper explores the construction of cultural identity among second generation Cambodian youth and adults participating in Khmer classical dance and music classes at Khmer Arts Academy in Long Beach, California. We found that there is a strong correlation between familial ties and participation in cultural activities, as is evident from interviews as well as family member attendance at Khmer Arts Academy. Our research delved into the struggle Khmer children born and raised in America face when pressured to assimilate into American culture. The societal need to “fit in” is difficult for most minority children, and it is difficult to find ways to affirm heritage identity. The students at the Khmer Arts Academy use Khmer classical dance and music to learn about the beauty and intricacies of their culture, something that they lacked prior to this experience. Using ethnographic techniques and methods, our preliminary findings suggest that participation in the Khmer Arts Academy in Long Beach introduced students to and, in some cases increased, their connections with their cultural heritage. Our techniques include participant observations and interviews over the course of three months (September, 2019-November, 2019).

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Huynh, Trung Hieu. "The tradition of convent for filial piety of Khmer people in Soc Trang: values and changes." Science & Technology Development Journal - Social Sciences & Humanities 1, no. X2 (December 31, 2017): 82–86. http://dx.doi.org/10.32508/stdjssh.v1ix2.444.

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The tradition of convent for filial piety of Khmer people in Soc Trang is a long-standing tradition, demonstrating cultural values and education among the Khmer ethnic community. However, according to the changing circumstances of the society, the practice is no longer considered as important as before. This paper describes the practice and analyzes some of the causes for the decline in the number of monks: education in the temple for the intellectual needs of the Khmer youth; The impact of the market economy and the development of information technology; The early involvement of the Khmer youth due to shrinking agricultural land; and conversion activities of the Khmer Theravada Buddhist followers.

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Pogibenko, Tamara G. "LEXICAL COMPLEX IN KHMER: «UNNECESSARY VERBOSITY» OR ELABORATION OF MEANING?" Journal of the Institute of Oriental Studies RAS, no. 2 (24) (2023): 70–80. http://dx.doi.org/10.31696/2618-7302-2023-2-070-080.

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Complexity of language units in Mon- Khmer and other Asian languages of isolating profile is their prominent feature. The article deals with a specific type of Khmer complex units that is lexical complex, in particular verbal lexical complex which has an exceptionally high frequency in Khmer text. In linguistic literature dealing with isolating languages of Asia, including Khmer, this type of complex units is not recognized due to the fact that they do not look different from complex words and serial verb constructions being also sequences of verbs without any means of subordination or coordination. A most characteristic feature of Khmer is chains consisting of several verbs. Their presence in discourse is often seen as unnecessary verbosity, having nothing to do with expression of meaning. Russian linguist D. I. Yelovkov was the first to introduce the concept of lexical complex in Khmer. According to him, a lexical complex consists of two or more lexemes which make up a structural and semantic unity of a special kind [Еловков 2006, с. 106]. He singled out several types of lexical complexes and described their functional potential in detail. It was a real breakthrough in Khmer studies. This article defines the verbal lexical complex as a unit comprised of several verbs with a unified semantic structure without formal links but connected on the semantic level. Two specific types of semantic derivation by means of lexical complexes are analyzed: polysemantic lexical complexes and lexical complexes that eliminate word ambiguity. Data from Modern Khmer, Middle Khmer and Old Khmer is used. Polysemantic lexical complex derivatives are used to characterize different aspects of one single action. Analysis presented in the article allows us to draw the conclusion that the Khmer lexical complex is a well-structured and effective nomination unit which allows the speaker to accurately, concisely and in a smart way express meanings in the amount required. Lexical complex is a language unit which has no analogues in languages of other typological profile.

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Dmitrenko, Sergey Yu. "Сausal markers in Old Khmer." Vestnik of Saint Petersburg University. Asian and African Studies 14, no. 2 (2022): 261–87. http://dx.doi.org/10.21638/spbu13.2022.207.

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This paper considers causal markers in Old Khmer, the language of epigraphic 7th–15th century monuments found in Cambodia, Vietnam, Laos, and Thailand. Consistently looking at the contexts of two lexemes, hetu and man, it ascertains that hetu (traceable to the Sanskrit noun “cause”) was used in the 10th–11th centuries as a specialized conjunction to introduce causal clauses. Modern Khmer has transformed hetu into the conjunction haet tae. Modern Khmer also widely uses haet in various consequence phrases (as against its merely sporadic occurrences in this meaning in Old Khmer). The conjunction man is another ancient causal marker, probably ascending to Old Javanese. In consistence with modern views on the emergence of causal markers, its causal function may have developed from its earlier temporal uses (“when”). Man is not found in Modern Khmer, having fallen out of use as early as in the Middle Khmer, the language of the 15th–18th century monuments. Our probe into causal constructions with hetu and man could not come up with any examples of Old Khmer constructions with dependent nominal causal phrases, while these are common in Modern Khmer, though evidently — as derivatives of dependent causal clauses. The paper also looks into the potential emergence paths for the modern causal markers prʊəh and daoj(-saː). Our conclusion is that the registered occurrences of the Old Khmer ancestors of these words (roḥ and toy, respectively) provide no definite clue as to their evolution or the exact period when they or their derivatives assumed the causal function. Nevertheless, the existence of their modern Thai (pʰrɔ́ʔ, dûay) and Lao (pʰɔ̄ʔ, dûay ) counterparts suggests that the Old Khmer also used the respective causal markers that were later borrowed by Tai languages.

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Viet, Thach Van. "Khmer people’s language attitude in informal communication in Soc Trang province." Science & Technology Development Journal - Social Sciences & Humanities 4, no. 2 (May 27, 2020): First. http://dx.doi.org/10.32508/stdjssh.v4i2.546.

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The language attitude of Khmer people in informal communication in Soc Trang province is a topic in the field of social linguistics, which studies Khmer people’s attitudes in using their mother tongue and the Vietnamese language in informal communication, especially their mother tongue. The language attitude is expressed mainly in the scope of family communication and in that of social communication. As far as family communication is concerned, Khmer people often use language to communicate with grandparents and parents, with descendants, and with relatives and guests. In terms of social communication, Khmer people frequently use the language to communicate in some familiar places such as markets, bus stations, shops, supermarkets, and cultural venues. In addition, Khmer people also use language to communicate in some other cases such as talking on the phone, praying and worshiping, singing, singing a lullaby, etc. Surveys, quantitative and qualitative data, combined with observations and in-depth interviews show such results as: Khmer people in Soc Trang hold respectful attitudes with the sense of conservation and preservation of their mother tongue in the multi-ethnic and multilingual context, which is a completely voluntary attitude originating from the needs of real communication of the locality. In addition, the survey results show that Khmer people also show respect for the Vietnamese language. The Vietnamese language and the Khmer language are an important means of communication in Khmer people’s natural and social life. Each language has a different role and position in the social and family communication environment.

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Chi Hai, Nguyen. "Preserve and Promote the Values Cultural Belief of the Khmer People in An Giang Province, Vietnam." Indonesian Journal of Innovation and Applied Sciences (IJIAS) 1, no. 2 (June 11, 2021): 82–88. http://dx.doi.org/10.47540/ijias.v1i2.192.

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Cultural belief is a unique feature that has an important value in the spiritual life of the Khmer people in An Giang province. It is a bold combination of indigenous and religious colors, most of the Khmer in An Giang believe in Buddhism, taking it as one of their ways of life, as solid spiritual support to adjust behavior, and handling interpersonal, interpersonal, and social relationships. Cultural beliefs have created for the Khmer in An Giang to have a rich, unique spiritual life, bringing their own identity, contributing to diversity in the culture of the country. The article aims to highlight the manifestations of cultural belief and point out the values of cultural belief in the spiritual life of Khmer people in An Giang province, offering some solutions to contribute to preserving, preserving the cultural belief of the Khmer people. Thereby, to preserve and promote cultural beliefs in the spiritual life of the Khmer people in An Giang province in the trend of international integration.

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Nguyen, Canh Khac. "TRADITIONAL CULTURE OF KHMER PEOPLE IN THE SOUTH OF VIET NAM (THE PERSPECTIVE FROM ASPECT OF KHMER PAGODA)." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 87–92. http://dx.doi.org/10.32508/stdj.v14i3.2000.

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The writing presented about results of traditional cultural study of Khmer people. It was viewed from aspect of the pagoda. Content of the study described in details about architecture and sculpture of Khmer pagoda in Ho Chi Minh City as a valuable material cultural heritage that should be preserved and stored. The research’s content also presented about role of Khmer pagoda as a center for community education, social activities, and spiritual life at Khmer people’s community in Ho Chi Minh City generally and in the South of Vietnam particularly.

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Thach, Dan Thi. "KHMER WOMEN IN THE CONSERVATION AND DEVELOPMENT OF MOTHER LANGUAGE – A CASE STUDY IN TRA VINH CITY." Scientific Journal of Tra Vinh University 1, no. 33 (July 18, 2019): 25–36. http://dx.doi.org/10.35382/18594816.1.33.2019.139.

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Khmer women always play the certain positions and roles in life and cultural, social activities of Southern Khmer. Regarding the role of gender, they have strong influence on preserving and promoting the mother language of their own ethnic minority. In this paper, the researcher has investigated, surveyed and analyzed the situation of using the mother tongue of Khmer women in Tra Vinh City. On that basis, the study proposes some solutions toward promoting the role of Khmer women in preserving and promoting their mother tongue in the coming time.

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Pham, Khanh Tiet, Hai Dang Nguyen, and Thy Thi To Pham. "THE SITUATION OF PRESERVATION AND PROMOTION OF THE CULTURAL VALUES OF KHMER FOLK MUSIC IN THE SOUTH OF VIETNAM." Scientific Journal of Tra Vinh University 1, no. 35 (January 8, 2020): 9–21. http://dx.doi.org/10.35382/18594816.1.35.2019.198.

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This study evaluated the current condition of the preservation and promotion of cultural values of Khmer folk music. The study used sociological investigation methods, in-depth interviews, and ethnographic fieldwork methods. The results showed that the preservation and promotion of the cultural values of Khmer folk musicin the south of Vietnam were mainly done spontaneously, via oral transmission between artisans and artists. Even though research into Khmer folk music, introduction of outsiders to Khmer folk music, and training have begun to be collected and researched, it is still very limited.

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Dang, Oanh Thi Kim. "THERAVADA BUDDHISM IN KHMER PEOPLE’S LIFE IN THE MEKONG DELTA – FROM THE ANGLE OF MARRIAGE." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 79–86. http://dx.doi.org/10.32508/stdj.v14i3.1999.

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Theravada Buddhism, although it is a religion based on the principle of “ly gia cat ái” which means “leaving family and cutting off love, in reality, for the Khmer people in the Mekong River Delta, Theravada Buddhism has very clearly shown secularization into all aspects of Khmer people’s life. In Khmer traditional society, Theravada Buddhism teachings are the foundation for rules which operate social relationship, social management including both the power of community and of pagodas, which creates special features of Khmer traditional agricultural society, completely different from Vietnamese villages and communes. Particularly, in the field of marriage and family, from concepts, rules to wedding rituals, from rites and customs in daily life to funeral rituals of family life etc. all are absorbed and profoundly influenced by Theravada Buddhism ideology and philosophy. The paper aims to learn about influences, and direct as well as indirect impacts of Theravada Buddhism on marriage and family life of the Khmer in the Mekong Delta, contributing more data to prove the role of Theravada Buddhism in the life of Khmer people in the Mekong Delta.

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Duc, Tran Minh, and Tran Dung. "The Role and Authority of Abbot Monks in Southern Theravada Buddhist Temples in Reviving the Sen Dolta Festival of the Khmer People in Southeast Vietnam." International Journal of Religion 5, no. 11 (June 27, 2024): 2127–36. http://dx.doi.org/10.61707/44vank46.

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Sen Dolta is one of the quintessential traditional festivals of the Khmer people in Southeast Vietnam as well as the Mekong Delta – Southwest Vietnam. The festival reflects many distinctive features: from customs, beliefs, to various forms of art, and even the communal relationships of the Khmer people. After a period of interruption due to wars and unrest, the festival has been restored in recent years. However, due to the unique natural conditions, historical and social circumstances, alongside similarities, the Sen Dolta festival of the Khmer in Southeast Vietnam has transformed and developed distinct cultural characteristics compared to the Khmer in other regions. Based on Max Weber's theoretical perspective on power and combined with ethnographic fieldwork methods, this article presents the unique cultural features of the Sen Dolta festival of the Khmer in Southeast Vietnam. It also analyzes and explains the factors influencing the transformation of the festival, particularly focusing on the role and authority of the abbot monks in Theravada Buddhist temples in reviving the traditional festival of the Khmer in contemporary Southeast Vietnam.

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Siny, Hoc Cheng. "Le touk khmer." Techniques & culture, no. 35-36 (January 1, 2001): 509–21. http://dx.doi.org/10.4000/tc.313.

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Ricci, Antonello, and Giovanni Giuriati. "Musica tradizionale khmer." Cahiers de musiques traditionnelles 8 (1995): 232. http://dx.doi.org/10.2307/40240242.

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Shapiro, Toni, Sam-Ang Sam, Naomi Hawes Bishop, John Bishop, Chan Moly Sam, Somaly Hay, Malene Sam, Sophiline Shapiro, Nareine Sokhon, and Sam-Ouen Tes. "Khmer Court Dance." Asian Music 25, no. 1/2 (1993): 322. http://dx.doi.org/10.2307/834227.

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Roveda, Vittorio. "Khmer Visual Narrative." Museum International 54, no. 1-2 (May 2002): 44–49. http://dx.doi.org/10.1111/1468-0033.00363.

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Bounchan, Suksiri, and Stephen H. Moore. "Khmer Learner English: A Teacher's Guide to Khmer L1 Interference." Language Education in Asia 1, no. 1 (December 3, 2010): 112–23. http://dx.doi.org/10.5746/leia/10/v1/a10/bounchan_moore.

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Binh, Tran Dinh, Phan Trung Thuan, Tran Khanh Toan, and Tran Thanh Loan. "Prevalence of lower genital tract infections and its related factors among Khmer women of reproductive age in Can Tho City, Vietnam in 2015 - 2016." Tạp chí Y học Dự phòng 30, no. 9 (April 25, 2021): 99–104. http://dx.doi.org/10.51403/0868-2836/2020/127.

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This study aims to estimate the prevalence of Lower Genital Tract Infections (LGTIs) and its related factors among Khmer women of reproductive age in Can Tho City, Vietnam. A community-based, cross-sectional survey was conducted among 830 Khmer women of reproductive age in Can Tho City. The results of the study showed that 57.5% of the surveyed subjects have LGTIs including clinical forms such as cervicitis, vaginitis and vulvitis, among which cervical abnormalities account for a large part (58.9%). The rate of cervicitis among Khmer women living in rural areas was highest at 84.0%. The prevalence of LGTIs was highest in the above 41-aged group (70.5%). Farmers were the occupational group with the highest rate of LGTIs of 68.9%. In conclusions, 477 out of 830 Khmer women, or 57.5%, were diagnosed with lower genital tract infections. There was a statistically signifcant association between the prevalence of LGTIs and age, residence, and Khmer women’s occupation.

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Shapiro-Phim, Toni. "Cambodia's Seasons of Migration." Dance Research Journal 40, no. 2 (2008): 56–73. http://dx.doi.org/10.1017/s0149767700000383.

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In classical Khmer dance dramas, the fluidity of gestural and choreographic movement is complemented by the seamlessness with which mythical figures move between the realms of sky, earth, and sea. Such mythical migrations have been the subject of Khmer dance dramas for centuries. In this essay I explore the recent development and performance of one specific danced story of migration and the performers' social realities that complicate their relationship to their art and to this story in particular. I discuss transnational migration's impact on current and future possibilities for Khmer classical dance, and the lessons Cambodia's female dancers take from the fluidity, adaptability, and flexibility required of Khmer choreography as they negotiate their immediate social, cultural, and political upheavals.

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Nguyễn Thị Thu Hằng, Nguyễn Thị Thu Hằng. "Vai trò giáo dục văn hóa dân tộc của nhà chùa Khmer Nam Bộ." TẠP CHÍ KHOA HỌC TRƯỜNG ĐẠI HỌC QUỐC TẾ HỒNG BÀNG 23 (May 24, 2023): 43–50. http://dx.doi.org/10.59294/hiujs.23.2023.337.

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Người Khmer nước ta có khoảng trên 70 vạn, cư trú chủ yếu ở Nam Bộ, nhất là ở tỉnh Đồng bằng sông Cửu Long, đồng bào sống trải dài theo các giồng (phao), thành các Phum, Srok xen kẽ với người Việt và người Hoa. Trong đời sống tinh thần của người Khmer, không thể không kể tới đạo Phật. Phật giáo Nam Tông du nhập vào người Khmer ở đây vào thế kỷ XIII và trở thành tôn giáo chính thống của họ. Do nhu cầu thực hiện các lễ nghi tôn giáo và cả nơi sinh họat tinh thần cho bà con trong từng khu vực khác nhau mà chùa Khmer ra đời. Bài viết này sử dụng phương pháp vận dụng lý thuyết chức năng của Radcliffe – Brown và B. Malinowski cùng với các dữ liệu khoa học và thực tiễn thu được qua hoạt động điền dã – trải nghiệm và phân tích văn bản với mục tiêu làm rõ các chức năng về mặt tâm lý, đạo đức, cố kết cộng đồng, nhấn mạnh vai trò giáo dục văn hóa dân tộc của nhà chùa đối với đời sống cá nhân và cộng đồng người Khmer ở Nam Bộ trong bối cảnh hiện nay. Kết quả cho thấy Chùa Khmer Nam Bộ là một không gian thiêng liêng có vai trò vô cùng quan trọng đối với đời sống văn hóa tín ngưỡng và tinh thần của người Khmer ở vùng Nam Bộ trong việc giữ gìn và phát huy các giá trị văn hóa dân tộc.

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Huynh, My Linh. "<span>Using teaching facilities to support Khmer ethnic students at some primary schools in Soc Trang, An Giang and Dong Thap in learning Vietnamese</span>." Dong Thap University Journal of Science 13, no. 3 (April 10, 2024): 96–105. http://dx.doi.org/10.52714/dthu.13.3.2024.1252.

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This article studies the use of visual teaching aids in supporting Khmer students at some primary schools in Soc Trang, An Giang, and Dong Thap provinces to learn Vietnamese well. Specifically, the article points out the influence of mother tongue on pronunciation and word use of Khmer students at some primary schools in Soc Trang, An Giang and Dong Thap provinces in learning Vietnamese. It also shows that visual teaching aids can facilitate stundents learning to read, write, speak, and narrate in Vietnamese language, and makes clear the demand for visual support of Khmer students in some schools when learning Vietnamese. From those results, the author proposes the measure related to using visual teaching aids in teaching reading, writting, speaking, and storytelling in Vietnamese for Khmer students at some surveyed primary schools. This study used theoretical research methods to find out the influence of mother tongue on learning Vietnamese of Khmer primary school students, collected information about mispronunciation and the need for visual support of 80 Khmer students in Soc Trang, An Giang and Dong Thap provinces. The results show that students' pronunciation and word use errors are related to the similarities in sounds and meanings of the two languages, and the rate of needing visual support to learn Vietnamese is very high. Therefore, the article proposes to use visual teaching aids to support Khmer primary school students at the above provinces in learning Vietnamese with some specific instructions and examples. The study has limitations on the size of the survey sample and will be improved in next studies.

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McHale, Shawn. "Ethnicity, Violence, and Khmer-Vietnamese Relations: The Significance of the Lower Mekong Delta, 1757–1954." Journal of Asian Studies 72, no. 2 (March 19, 2013): 367–90. http://dx.doi.org/10.1017/s0021911813000016.

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This essay argues that to understand twentieth-century Khmer-Vietnamese ethnic antagonism, the contest for the lower Mekong Delta (in today's Vietnam) since the mid-eighteenth century has been key. It argues, however, that while this pre-1945 background can explain antagonism, it cannot sufficiently explain the violence between Khmer and Vietnamese that occurred after 1945. For that, the First Indochina War (1945–54) and decolonization marked a turning point. This period saw the creation of a dynamic of violence between Khmer and Vietnamese that hardened ethnic antagonisms, shaped the character of the war, and affected arguments over sovereignty. This dynamic of violence also contributed, in the long run, to a common Cambodian antagonism to the Vietnamese, including that of the Khmer Rouge.

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Willoughby, Jay. "The Cham Rebellion." American Journal of Islam and Society 24, no. 3 (July 1, 2007): 126–28. http://dx.doi.org/10.35632/ajis.v24i3.1535.

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This book is a study of what happened to Cambodia’s Cham Muslims livingin the Khmer Rouge-controlled Kroch Chhmar district (Kampong Champrovince) during the 1970s. Based on reconstructed events and survivors’memories, it is an account of ordinary Muslims caught up in a utopian maelstromof deceit, brutality, fear, unexpected compassion, torture, and deliberatemurder on an almost unbelievable scale while the Muslim world, and theworld at large, was “occupied” with other concerns.Chapters 1 and 2 explain how the Khmer Rouge entered the district andfound young Cham and Khmer men eager to join up. How could they resist,when Norodom Sihanouk, who enjoyed near-divine status among the peasantryand presented himself as the sole architect of Cambodia’s independence,called upon them to join with the Khmer Rouge (which he had alreadydone) to reverse General Lon Nol’s overthrow of his government? In the “liberated”zones, the Khmer Rouge renamed villages with numbers; selectednew Cham village heads based on their lack of education, total servility, andunquestioning obedience; and gradually communalized life because, theypromised, that would make the people’s lives better and easier ...

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Kaing, Hour, Chenchen Ding, Masao Utiyama, Eiichiro Sumita, Sethserey Sam, Sopheap Seng, Katsuhito Sudoh, and Satoshi Nakamura. "Towards Tokenization and Part-of-Speech Tagging for Khmer: Data and Discussion." ACM Transactions on Asian and Low-Resource Language Information Processing 20, no. 6 (November 30, 2021): 1–16. http://dx.doi.org/10.1145/3464378.

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As a highly analytic language, Khmer has considerable ambiguities in tokenization and part-of-speech (POS) tagging processing. This topic is investigated in this study. Specifically, a 20,000-sentence Khmer corpus with manual tokenization and POS-tagging annotation is released after a series of work over the last 4 years. This is the largest morphologically annotated Khmer dataset as of 2020, when this article was prepared. Based on the annotated data, experiments were conducted to establish a comprehensive benchmark on the automatic processing of tokenization and POS-tagging for Khmer. Specifically, a support vector machine, a conditional random field (CRF) , a long short-term memory (LSTM) -based recurrent neural network, and an integrated LSTM-CRF model have been investigated and discussed. As a primary conclusion, processing at morpheme-level is satisfactory for the provided data. However, it is intrinsically difficult to identify further grammatical constituents of compounds or phrases because of the complex analytic features of the language. Syntactic annotation and automatic parsing for Khmer will be scheduled in the near future.

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Chenyi, Wang. "Mao's Cambodian Legacy: An “Ideological Victory” and a Strategic Failure." Journal of Cold War Studies 26, no. 1 (2024): 82–119. http://dx.doi.org/10.1162/jcws_a_01193.

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Abstract Drawing on untapped Chinese primary sources, including archival documents, the biographies and memoirs of Chinese Communist Party (CCP) officials involved in managing policy toward the Khmer Rouge in Cambodia, and, in particular, the memoirs of members of Huayun (an ethnic Chinese revolutionary movement) in Cambodia, this article shows that under Mao Zedong the CCP's policies toward the Khmer Rouge were subordinated to Mao's political needs and indistinguishable from his domestic policies. The Khmer Rouge's victory in Cambodia was significant to Mao in light of the tense relations between the People's Republic of China (PRC) and the Soviet bloc. In 1973 and 1974, Chinese leaders rejected U.S. proposals to restore Prince Sihanouk to power in Cambodia and later refrained from any criticism of the mass slaughter perpetrated by the Khmer Rouge, including the systematic killing of ethnic Chinese in Cambodia. As a result, the post-Mao leaders were unable to disengage from Cambodia or to restrain the Khmer Rouge. Mao's “ideological victory” eventually translated into a strategic debacle for the PRC.

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Vachirapattarakul, Vatchara, Pramote Pinsakul, Weera Nattratip, Kritsadakon Chueamklang, and Panich Somsaad. "The Connection and Extended Development in Making for Khmer Ceramics Culture: A Case Study of Thailand and the Kingdom of Cambodia." Migration Letters 20, no. 5 (August 2, 2023): 1217–29. http://dx.doi.org/10.59670/ml.v20i5.4885.

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The objectives of this research are to study the current status of the earthenware production profession, develop and disseminate knowledge gained from research about the cultural landscape network of Khmer-culture ceramics, and promote the exchange of knowledge in Khmer-culture ceramic production between Thailand and the Kingdom of Cambodia. The ultimate goal is to transfer the research findings into practical applications for both commercial and public benefits. The results of the research study have provided insights into the characteristics, patterns, and motifs of Khmer-inspired glazed ceramics in Thailand. Through the collection and study of various relevant data related to Khmer-inspired glazed ceramics, the wares used in Khmer-style glazed ceramics can be broadly categorized into two main groups based on their usage. The first group includes wares used in daily life, such as earthen jars, pots, cassettes, bottles, bowls, water pots with spouts, animal sculptures, and jewelry. The second group consists of wares used on special occasions or in religious ceremonies, such as fish and conch objects. Both groups of glazed ceramics are classified as stoneware fired at high temperatures. The cultural landscape network of Khmer-culture ceramics has identified three groups of pottery producers in present-day Cambodia. These groups are 1) the National Center for Khmer Ceramics Revival (NCKCR), 2) the Kampong Chhnang Ceramic Artisans Group, and 3) the Siem Reap Mordock Ceramics Group. To facilitate the transfer of professional skills in Khmer ceramics, training and skill-sharing programs have been established in designated locations in Thailand, specifically at the Department of Ceramics Technology, Faculty of Industrial Technology, Buriram Rajabhat University, and in Cambodia at the Siem Reap Mordock Ceramics Group. These practical training programs cover the entire process of Khmer-style glazed ceramic production, including soil preparation, shaping, decorative techniques, glazing, and firing. A collaborative work evaluation and a summary of the training results are conducted together. After conducting training workshops to transfer knowledge and skills in the pottery profession, the research team presented the outcomes of the training in three locations in Thailand, namely, the exhibition "Millennium Porcelain Fair, Ban Kruat Tradition" in Ban Kruat District, Buriram Province, "Bond Klay Keramic: International Ceramic Art Workshop & Conference 2017" at Ruen Thai, Valaya Alongkorn Rajabhat University under the Royal Patronage, Khlong Luang District, Pathum Thani Province, and "Exhibition at RMA Gallery Sukhumvit Soi 22, Bangkok." In Cambodia, the works were showcased at the Angkor Handicraft Association (AHA) in Siem Reap, Kingdom of Cambodia. Both exhibitions received significant interest from the visitors, contributing to the international recognition and dissemination of the creative ceramic works resulting from the cultural landscape network of Khmer-culture ceramics.

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Huệ, Nguyễn Thị. "KẾT QUẢ KHẢO SÁT CÁC NGUYÊN NHÂN TÁC ĐỘNG ĐẾN ĐỜI SỐNG CỦA NGƯỜI KHMER VIỆT NAM HIỆN NAY." Tạp chí Khoa học 17, no. 10 (October 31, 2020): 1867. http://dx.doi.org/10.54607/hcmue.js.17.10.2892(2020).

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Mục đích khảo sát này nhằm thu thập các đánh giá về mức sống hiện tại của người Khmer tại Việt Nam bao gồm sự thay đổi mức sống so với 5 năm trước và các nguyên nhân dẫn đến đói nghèo. Bài viết sử dụng phương pháp thu thập dữ liệu là bảng hỏi và phỏng vấn với số lượng 3500 hộ người Khmer ở 8 tỉnh có đông người Khmer sinh sống tại Việt Nam. Từ những kết quả thu được thông qua khảo sát, quan sát, chúng tôi tập trung phân tích hai nhóm tác động: nhóm tác động tích cực và nhóm tác động tiêu cực đến đời sống của người Khmer trong sự đối chiếu giữa các tỉnh. Bài viết đóng góp thêm một nguồn tư liệu để đánh giá hiệu quả, tác động của các chính sách đã thực thi nhằm đưa ra những biện pháp, giải pháp khả thi hơn, phù hợp hơn theo từng địa bàn cư trú để giảm thiểu các tác động gây kìm hãm quá trình xóa đói, giảm nghèo cho người dân, đặc biệt là người Khmer tại Việt Nam.

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Khanh, Pham Tiet. "Enhancing Human Resources for the Conservation and Promotion of Cultural Values of Khmer Folk Music in Southern Vietnam." ASIAN-EUROPEAN MUSIC RESEARCH JOURNAL 10 (December 7, 2022): 69–84. http://dx.doi.org/10.30819/aemr.10-9.

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Khmer folk music in Southern Vietnam is diverse in its forms and mainly serves religious rites and traditional ceremonies. However, with the trend of increasing integration and exchange, and under the strong and constant influence of the wave of Western civilization, the development and popularity of modern audiovisual media, new and attractive music shows on television and social sites, the folk music of the Khmer in the South is coping with a great deal number of difficulties and challenges. Although changing trends are inevitable, we need solutions to continue promoting the values of Khmer folk music in the South in new conditions and contexts without losing its identity, including training core human resources for this objective. The article focuses on two research objectives: the first is to understand the policies of the government of Vietnam and the results of practical training of human resources to preserve and promote the cultural values of Khmer folk music heritage in the South of Vietnam and the second is to propose solutions in developing and training human resources to preserve and promote the values of Khmer folk music and culture in the South of Vietnam.

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Phung, Hang Thi, Thuong Thi Mong Le, Dat Thanh Phan, and Thien Thanh Huynh. "INVESTIGATION OF MEDICAL TREATMENT WITH TRADITIONAL MEDICINE AND DIVERSITY MEDICINAL PLANTS OF THE KHMER ETHNIC GROUP IN TRA VINH PROVINCE." Scientific Journal of Tra Vinh University 1, no. 30 (June 1, 2018): 50–55. http://dx.doi.org/10.35382/18594816.1.30.2018.17.

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Research on medical treatment with traditional medicine and diverse medicinal plants of the Khmer ethnic group in Tra Vinh province was conducted from September 2016 to April 2017. The research used community interviews and field surveys at sites where many Khmer ethnic minority people live (4 districts and1 city of Tra Vinh province). The results show that the number of Khmer people using traditional medicine for treatment is quite high. There are 205 medicinal species which belong to 175 genus, 71 families and 3 divisions, including Pteridophyta, Pinophyta and Magnoliophyta. Magnoliophyta has the largest number of species. The three plant families that have the most diversity of species are Asteraceae, Fabaceae and Euphorbiaceae. On the live form, the trunk of grass-treesis the dominant group. Flora of medicinal plant for Khmer ethnic group in Tra Vinh province is mostly planted

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Pham, Tiét Khanh, and Thi Kieu Tien Nguyen. "Communication culture of the Khmer ethnicity in Vietnam (Case: communication in family and community phum, soc)." Voprosy kul'turologii (Issues of Cultural Studies), no. 4 (April 29, 2022): 328–37. http://dx.doi.org/10.33920/nik-01-2204-05.

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Communicative culture is one of the elements of culture. It bears the mark of the way of thinking, the way of education, the behavior of each person, the humanity of the community. Therefore, in each ethnic group, each country in general, and the Khmer people in Vietnam in particular, there are social codes of conduct suitable to cultural conditions, showing humanity through the behavior of each person. individuals in families and communities. The article approaches to study the communication culture of the Khmer in different languages, and the behavior between relationships within the family, phum, and squirrels of the Khmer. Since then, the study wishes to contribute to the development of behavioral culture, building a solid cultural foundation for individuals and ethnic Khmer people from the traditional cultural background and the development of Vietnamese society today.

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Vo, Sen Van. "THE MOBILIZATION OF THE KHMER PEOPLE IN THE TWO RESISTANCE WARS AGAINST THE FRENCH AND THE AMERICAN (1945 - 1975) IN THE SOUTH OF VIETNAM." Science and Technology Development Journal 13, no. 1 (March 30, 2010): 26–33. http://dx.doi.org/10.32508/stdj.v13i1.2101.

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This article focuses on the research of the mobilization of the Khmer people in the South of Vietnam of our Party during the two resistance wars against the French colonists and the American imperialists in the period from 1945 to 1975. The law of the issues concerning the mobilization of the Khmer people during the two wars drawn from the article may contribute to better clarify the experiences of our Party in mobilizing the people of ethnic minorities in general and the Khmer people in particular during the current process of industrialization, modernization and socialism.

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Ngo, Phe So. "DEVELOPING THE KHMER FEMALE HUMAN RESOURCES IN TRA VINH PROVINCE." Scientific Journal of Tra Vinh University 1, no. 41 (December 29, 2020): 10–23. http://dx.doi.org/10.35382/18594816.1.41.2020.641.

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The paper uses primary and secondary data from expert, descriptive statistics, comparative, analytical and synthetic methods to survey the development of Khmer female human resources in the period of 2014 – 2018. The results of the study show that the development of Khmer female human resources in Tra Vinh Province is lower than the development of female human resources in Tra Vinh Province in general. Based on the results, the researcher proposes policy implications as reference for stakeholders in planning development strategies of Khmer female human resources in Tra Vinh Province in the coming time.

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Journal articles on the topic 'Khmer'

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