WORLD CIVILIZATIONS (HIST 301)
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Summary of Chapter 1 click here
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CHAPTER 2: THE RICE OF CIVILIZATION IN THE MIDDLE EAST AND AFRICA |
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Chapter 14 (Summary): Civilizationin Eastern Europe: Byzantium and Orthodox Europe
E-book of World Civilizations 6th edition click here to download.
Create a Great Presentation click here to download PPT
ADVANCED ESSAY WRITING
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INTRODUCTION TO HUMANITIES
you can click the title below to download Ebook of Humanities
You can click to download CHAPTER 1 HERE with ppt.
INTRODUCTION TO HUMANITIESYou can download Ebook of The Humanities Through the Arts click here to download.
ADVANCED ESSAY WRITING
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Ebook of the Craft of Research application click here to dwoanlad.
INTRODUCING CULTURAL ANTHROPOLOGY by Roberta Edwards Lenkeit
Power point presentation CHAPTER 1 click here to download
ppt chapter 2-Culture click here to download
ppt chapter 3-Fieldwork click here to download
Test bank of Chapter 3-Fieldwork with keys ckick here.
Jokes in English for the ESL/EFL Classroom
http://iteslj.org/c/jokes-long.html(This is guaranteed laughs in the Chinese classroom. It was originally a bit in a Pink Panther movie).
A man walks into a shop and sees a cute little dog. He asks the shopkeeper, "Does your dog bite?"
The shopkeeper says, "No, my dog does not bite."
The man tries to pet the dog and the dog bites him.
"Ouch!" He says, "I thought you said your dog does not bite!"
The shopkeeper replies, "That is not my dog!"
Submitted by Rick Bell
Critical Thinking Inspired
Language & Identity
http://www.sophanseng.info/khmer-language-and-identity/
Language and National Identity in Asia
Edited by Andrew Simpson
Oxford University Press, 2007
Edited by Andrew Simpson
Oxford University Press, 2007
Chapter 13: CAMBODIA
by Dr. Steve Heder
13.1 INTRODUCTIONby Dr. Steve Heder
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 disappearing – into an era of Asianization within globalization, having never passed through a period of viable nationalist rule. Instead, after a series of at best weak and at worst catastrophically self-destructive regimes since the nineteenth century – late classical, colonial, royalist, republican, communist, and liberal democratic – Cambodia still lacks an effective modern state and a self-sustaining national identity.
This chapter begins in section 13.2 with an outline of pre-colonial Cambodian history, looking at language and identity from prehistoric times, through the renowned Angkor period to subsequent polities and the establishment of a French Protectorate in 1863. In section 13.3, it considers French-Cambodian interaction in the elaboration of the idea of a Cambodian nation and discusses the role of language and Khmerization in Cambodian nationalism and political contestation up until the end of the French domination in Cambodia in 1953. Sections 13.4-7 – covering 1953 to 1991 – document the at first fitful and then accelerating advance of linguistic Khmerization in often fraught political contexts, including war, revolution, genocide, and renewed foreign domination: in independent Cambodia under Prince Sihanouk, then during the ill-fated Khmer Republic, on through the catastrophic years of Pol Pot’s Khmer Rouge, and thereafter under Vietnamese occupation in the 1980s. Finally, section 13.8 looks at issues of Khmer language use, national identity, foreign involvement, and multi-ethnic revivalism in contemporary Cambodia since the United Nations peace-keeping intervention of 1992-3, bringing the account up to 2006.
I would like to thank the following, among others, for their many comments, corrections, criticisms, and suggestions regarding various earlier drafts of this chapter: Michel Rethy Antelme, Chan Sambath, David P. Chandler, Mike Davis, Penny Edwards, Ian Harris, Khing Hoc Dy, Helene Lavoix, Henri Locard, Laura McGrew, John Marston, Laura Summers, and Touch Bora. All have contributed to important improvements in the text, although not always in the ways their remarks intended, and the matters discussed here will, I hope, be the subject of much further research and debate.
13.2 Pre-colonial History: Before, During, and After the Angkorian Period
Khmer, the national language of Cambodia, is categorized as one of the Austro-Asiatic family of languages, closely related to Mon, distantly related to Vietnamese and possibly also to Thai (Huffman 1970). A written Khmer has existed since at least the sixth century, being standardized when a script based on the Pallava way of writing Sanskrit was formulated for Old Khmer. Speakers of the Austro-Asiatic languages that begat contemporary Khmer, Mon, and Vietnamese probably moved southward out of what is now south China into what is now Southeast Asia some 4,000 years ago. Those who spoke Old Khmer eventually established scattered, competing chieftainships around the Dang Rek escarpment which forms the modern border between Thailand and Cambodia and in the Mekong river delta and coastal areas that straddle both sides of what is now the frontier between southern Vietnam and Cambodia. The warring lowland chiefs flourished through interaction with maritime trade that produced multi-religious, culturally syncretic societies, but when these polities declined as sea-borne commerce moved elsewhere, the cockpit of Khmer political contestation shifted up the Mekong and Tonle Sap Rivers to the plains north of the Tonle Sap Lake and below the Dang Rek, culminating in the seventh to eighth centuries with more state-like political creations that inscribed Khmer on stone. These were the precursors of the principalities that built the monumentally awe-inspiring Angkor Wat and other temple complexes between the ninth and thirteenth centuries. The temples were the cosmic-symbolic centres of classical ‘empires’ that at times stretched to the shores of the South China Sea and the Malay Peninsula. Their stitching together of widely separated centres of population – some primarily Khmer, others not – signified a quantum leap in political organization. However, it was not until the twentieth century that, in interaction with European political concepts, the temples were interpreted by Khmer as emblematic of a single and particular national culture associated with the Khmer language (Edwards 1999).
The word ‘Kampuchea’ was evidently first applied to these Angkorian polities (Mabbett and Chandler 1995), in which Old Khmer was the main vernacular language of elites and of many ordinary people alike, but in which other languages were spoken, constituting a cosmopolitan Cambodian civilization, in which a variety of cultural idioms were internalized. Thus, Angkorian civilization was heavily influenced by South Asian Brahmanist and varied Buddhist ideals, models, concepts, and vocabulary, and Chinese influences are also apparent. All of these were mixed and elaborated in fantastically creative ways that made the Angkorian polities re-creations of universal cosmic powers on earth (Wolters 1999).
Like most other such pre-modern empires, their inherent socio-economic and socio-political contradictions meant they experienced repeated episodes of political disintegration, as rivals challenged every established hierarchy, attempting to re- localize power and re-legitimate it as a new centre of the universe. Such claims to universality were, however, generally tolerant of diversity, culturally eclectic, and subject to frequent reinvigoration by new ideas, in a context where multi-religiosity was often seen as an indication of power (Harris 2005).
During the Angkor period, many Sanskrit terms were incorporated into Khmer, and rich poetic and other literatures in Khmer and Sanskrit developed, the texts of which were often considered sacred (Jacob 1996). This increased the distinction between written and spoken versions of Khmer, which was loaded with linguistic markers of the relative social status of speakers. From the thirteenth century, with the increasing adoption of Theravada Buddhism, its sacred language Pali became a major source of loanwords into Khmer, adding a new layer to the dichotomy between high and low Khmer. All of this was indicative of a lasting pattern, according to which Khmer speakers at all social levels have ‘enjoyed using for effect vocabulary drawn from different foreign origins’ (Jacob 1993: 164).
Having flourished for over four hundred years, Angkor as the centre of Khmer civilization was eventually abandoned in the fifteenth century as the centre of power shifted southeast to downriver sites such as Udong and Phnom Penh, closer to the newly developing maritime trade and further away from exposure to attack by increasingly aggressive Siamese forces. For the next several hundred years, the Khmer kingdom remained under heavy pressure both from Siam to the west, and Vietnam to the east, and in the process forfeited significant amounts of territory as both Siam and Vietnam expanded their areas of direct and indirect control.
By the early nineteenth century, the Cambodian polity known as Krong Kampu- cheatheupatai had in fact become geographically isolated from the maritime trade that was crucial to the development of neighbouring kingdoms centred on Bangkok (Siam) and Hue (Dai Nam). It was less centralized and had not travelled as far down the path of proto-national ethnicization as its neighbours (Lieberman 2003), leaving its subjects with a weaker sense of shared identity and the state a much less formidable entity with a limited reach. Its realm was highly vulnerable to attack from without and susceptible to disintegration from within. During the first half of the nineteenth century, it was overrun by rapacious Siamese military expeditions, annexed by Dai Nam, and beset with civil wars and rebellions, devastating its population and creating difficult conditions for cultural continuity. Bangkok and Hue imposed their candidates on the throne, and, at times, the court was in some ways almost as Siamese or – briefly – Vietnamese as it was Khmer. Hue’s attempts to Confucianize and Vietnamize Cambodia violated the previous Southeast Asian pattern of expanding political control by multi-ethnic coalition-building and working through local rulers, not only provoking elite-led popular rebellion, but adding a persistent element of poison to Khmer-Vietnamese relations (Chandler 2000).
Krong Kampucheatheupatai had its court at Udong, and the largest population centre was at the riverside entrepot of Phnom Penh. Long-established towns and villages were populated primarily by Theravada Buddhist Khmer speakers, but were also home to more or less assimilated Chinese from various dialect groups and Muslims who spoke Western Cham, an Austronesian language written in an Arabic script and with many borrowings from Arabic, Malay, and Khmer. Living near or in the hills were a multiplicity of Lao and other ethnic groups whose links to the realm were intermittent and primarily economic. Some of the uplanders’ languages were in the Mon-Khmer family, others related to Malay and Polynesian.
Although many Chinese were socially segregated into dialect groups, incorporation into the Khmer elite and Khmer society was relatively easy. Formally, any Chinese born in the kingdom was considered Kampuchean if he or she adopted Khmer customs and dress. In practice, many did become part of Khmer society and its elite, though maintaining a Chinese cultural distinctiveness, as no necessary connection was made between cultural and political loyalties. At this time, ruling over a multicultural realm was still seen as indicative of royal greatness, and because of this the palace did not hesitate to appoint Chinese, Sino-Khmer, and Cham as provincial officials (Edwards and Chan 1995).
Despite political turmoil, court and Buddhist literature (in Khmer and Pali) was diverse. Literary Khmer was a sophisticated mix of Sanskrit, Pali, and the high language reserved for royal and aristocratic discourse. After years of contact, Khmer had adopted much Thai vocabulary and even – it seems – syntax, especially at the court, but also in popular speech (Huffman 1973). This provided the linguistic groundwork for a nineteenth-century vogue for imitating Thai that contributed to a new wave of creative experimentation in literary style (Jacob 1996), paralleling a similar process on the religious front where the introduction of Siamese courtly and religious culture encouraged a renaissance in the practice of Theravada Buddhism. This was also a period of rising Chinese literary influence on Cambodian texts via bilingual Sino-Khmer writers (Nepote and Khing 1987).
Still, Khmer was the lingua franca of political administration and the language of religious communication between Buddhist monks and the laity. The many young peasant men who became monks often learned to read and write at least some Khmer. However, as in the past, most written records were not for commonplace consumption: they were holy objects. Moreover, texts were recorded on perishable materials. This and the unsettled situation meant few survived from earlier centuries. Thus, for most Khmer-speakers, spoken literature – folktales, songs, riddles, and proverbs – remained much more important than written texts.
Note that some conventions contrast the word Khmer as a reference to the language and an ethno- linguistic group speaking it with the term Kampuchea and its Western-language derivatives such as Cambodia and Cambodge which have been used to designate a series of multi-ethnic polities existing from the sixth or seventh century through to the present. By such conventions, Kampucheans/Cambodians would include all these polities’ ethnically diverse entourages, followers, subjects, and citizens. However, these correspondences have been far from perfect and appear to have lost their applicability in the late twentieth to early twenty-first-century context.
បទចម្រៀងទាក់ទងនឹងសាសនា
http://www.trentwalker.org/home.htmlhttp://www.trentwalker.org/home.html
(Cambodian Living Arts http://www.marioninstitute.org/cambodian-living-arts)
International Symposium on Philosophical Practices in Peace-building and Sustainable Development
Symposium Program
When: Saturday 17 March, 2012
Where: Srey Dim Conference Hall, PUC South Campus
Power Point Presentation chapter 5
Keys for Midterm, ANTH102
KHMER GRAMMAR KEYS PROGRESS TEST 1
https://docs.google.com/document/d/1u0sPgg7WUQEt3tS1uYFZSRkzG7GmL6jAKkvhCUVwk6A/edit
Siem Reap Conference on Special Topics in Khmer Studies
3rd Annual International Conference — Siem Reap, Cambodia — June 9th to 10th, 2012
Religious Studies in Cambodia: Understanding the Old and Tracing the New
http://www.siemreapconference.org/index.php?page_id=1
Following previous successful conferences on Epigraphy & Databases (2010) and Archaeometallurgy (2011), the organising committee of the annual Siem Reap Conference on Special Topics in Khmer Studies is pleased to announce that the meeting will be dedicated, in 2012, to the History of Religions.
The epigraphical, architectural and iconographical material available to understand pre-modern Cambodian society and history all attest to the centrality of religion. Despite this importance, however, very few studies have been dedicated exclusively to the topic of religion. Indeed, the complexity held by this topic has many sources. The process once referred to as Indianization involved the transmission of the already composite system of Indian religions (Śaivism, Vaiṣṇavism and Buddhism) into a barely known local system of beliefs. Recent discoveries from Buddhist studies -- whether on discrepancies among texts and religious practices or on unveiled tantric texts and the wider recognition of tantric Buddhist aesthetic forms -- add further layers to this complexity.
The aim of this conference is to take an interdisciplinary approach to the study of religion in order to render the richness of pre-modern Southeast Asian religions, and in particular, Khmer religion. By comparing pre-modern Southeast Asian civilisations, what can be understood of the common or characteristic choices of Indian religious features they each made? Consequently, what can be concluded about the local systems of beliefs followed at the time? How do contemporary religious systems reflect the strata of the Indian borrowings and reveal their own essence throughout their own evolutions?
The conference will bring together international specialists, colleagues and students from all the disciplines, who share a common interest in Cambodian and Southeast Asian religions, from prehistory to the modern period.
We invite submissions for topics on all aspects of religions in Cambodia, including History, Archaeology, Art History, Religious Studies, Anthropology, etc. Comparative papers on pre-modern Southeast Asian religions are also encouraged. By the collation of recent scholarship in multiple fields and the presentation of the latest theoretical works in Religious Studies, this conference will improve our understanding of Southeast Asian religions.
Colleagues who wish to participate in the Conference, to be held in Siem Reap on the 9th and 10th of June 2012, should submit the title of their paper and an abstract (around 150 words) by the 15th of February 2012.
Cambodian American Resource Agency
មជ្ឈមណ្ឌលខ្មែរ អាមេរិកាំង
http://caraweb.org/index.php
An International Conference on New Research in Cham Studies: : 18-19 June 2012
Call for Papers
New Research in Cham Studies: An International Conference
Dates: 18-19 June 2012
Dates: 18-19 June 2012
Place: École française d’Extrême-Orient, 22, avenue du Président Wilson 75116 Paris The Conference
The Nalanda-Sriwijaya Centre of the Institute of Southeast Asian Studies, Singapore and the École française d’Extrême-Orient, Paris, are pleased to announce the convening of a joint international conference on New Research in Cham Studies. To be held over the two days 18-19 June 2012 at EFEO in Paris, the conference will explore the newest researches around the globe in the areas of Cham history, religion, architecture, epigraphy and linguistics.
Rationale
During the first major tide of French scholarly investigation of Cham culture in the 1870s-1910s, there was a gradual accretion of knowledge and initial deepening of studies in the field. While French research continued, in the 1920s and 1930s Indian scholars contributed their skills to further understanding the inscriptional and historical vestiges of Cham civilization as well as the Indian connections. Key works such as Maspero?s Le Royaume du Champa (1913), Majumdar?s Ancient Indian Colonies in the Far East: Champa (1927), C?dès? Histoire ancienne des États hindouisés d’Extrême-Orient (1944) and Stein?s Le Lin-yi (1947) made efforts to bring together existing knowledge and understandings of the Cham past. In the decades after World War II, however, research on ancient Champa came virtually to a halt, with little progress being made with the inventories of monuments and inscriptions. Attention shifted instead to the modern Cham language and its speakers, with the creation of a new dictionary, studies of the linguistic affiliations of Cham and of various other languages belonging to the Chamic group. Ethnographic studies also saw significant progress. A number of conferences were organized in the 1980s and 1990s to further the exploration of the Chams and of Champa, one important new topic being the linkages between the Chams and the ?Malay world?.
Recent years have seen increasing attention being paid to the neglected history of the Cham people in the centuries following the fall of Vijaya in 1471; to the connections between the Chams of Cambodia and those of Vietnam; to the royal archives of Panduranga; and to Cham political and religious identities. Meanwhile, there have been new studies of recently-discovered inscriptions; new interpretations of ancient Cham religious iconography; archaeological excavations at sites of ancient Cham temples and settlements; comparative studies of Cham and Malay texts, terms and concepts; examination of the linguistic connections between the Cham and highland peoples; and investigations of linkages between Champa and the Khmer polity. In order to allow this new scholarship to be presented and discussed, we are convening this conference in Paris in 2012 to examine Cham history society and language.
The Collaborating Institutions
The École française d’Extrême-Orient (http://www.efeo.fr/) has the longest history in the world in terms of the study of Cham history, literature, epigraphy, and archaeology. It has for more than a century now actively been promoting the publication of scholarly work in these fields. It is collaborating in organizing this conference with the Nalanda-Sriwijaya Centre (http://nsc.iseas.edu.sg/). Based in Singapore, this Centre explores the inter-connections between Asian polities and cultures through time. These two institutions are linking to convene this Conference and will jointly publish an edited volume of the best papers presented at the gathering. The languages of the Conference will be English and French.
Call for papers
Proposals are invited from scholars with research interests in the issues to be addressed at the New Research in Cham Studies Conference. Proposals should include a paper title, an abstract of 300 words and a short CV of the proposer.
Some travel funds will be available and applicants are requested to advise whether they will require funding.
Some travel funds will be available and applicants are requested to advise whether they will require funding.
Proposals should be submitted by 15 December 2011 to: nscconferences@iseas.edu.sg
Proposers are requested to place New Research in Cham Studies in the Subject line of their email.
Proposers are requested to place New Research in Cham Studies in the Subject line of their email.
Successful applicants will be advised by 1 January 2012
Conference Committee
Arlo Griffiths
Andrew Hardy
Pierre-Yves Manguin
Tansen Sen
Geoff Wade
Andrew Hardy
Pierre-Yves Manguin
Tansen Sen
Geoff Wade
អានគម្ពីរព្រះត្រៃបិដកជាភាសាខ្មែរ
Tripiaka online in Khmer
Cambodia Studies Conference 2012: Imagining Cambodia
CALL for PAPERS
The Cambodia Studies Working Group and the Center for Southeast Asian Studies at Northern Illinois University, in collaboration with the University of Wisconsin-Madison, Ohio University, the University of Massachusetts Lowell and the Center for Khmer Studies, invite the submission of individual papers and panels for an international Cambodia Studies conference scheduled for September 14-16, 2012. The theme ?Imagining Cambodia? opens the possibility of presentations in the arts as well as the social sciences and humanities, encourages interdisciplinary/ multidisciplinary projects, and promotes creative work on both future possibilities and re-imagined versions of the past. What is beyond a post-conflict society? How are new histories being constructed? What visions of the future are being expressed through painting, drama, and literature as well as economic policy and new patterns of political participation? Papers that focus on Cambodian Diaspora communities are welcome.
In addition to regular academic panels with paper presentations, the format will include special themed panels where papers are circulated in advance to all registered participants for in-depth discussions on the particular topics. Please feel welcome to suggest themes and participants for these panels.
The conference will open for registration Thursday afternoon September 13, with panels Friday and Saturday, dinners Friday and Saturday evenings with a musical performance Saturday night and a trip on Sunday morning the 16th to the Cambodian American Heritage Museum and Killing Fields Memorial in Chicago, ending midday. More information on speakers and performers will be forthcoming.
Save the dates! September 13-16, 2012
Deadlines:
For the submission of 250 word abstracts: March 15, 2012
Deadline for submission of completed papers for themed panels: June 15, 2012
We are currently seeking funding to help subsidize participation by graduate students in the US and scholars from Cambodia.
Please send your title and abstract and all queries to: CambodiaConf2012@niu.edu
Members of the Cambodia Studies Working Group at NIU: Kenton Clymer, Trude Jacobsen, Kheang Leang, Judy Ledgerwood and Kheang Un.
NIU is located 60 miles from downtown Chicago, Illinois in the far western suburbs.
Judy Ledgerwood
Professor
Department of Anthropology
Northern Illinois University
DeKalb, IL 60115
ASIA RESEARCH CENTER, ROYAL ACADEMY OF CAMBODIA
Call for Papers
The 7th International Conference on
“South East Asian Cultural Values: Culture in Hi-tech Era”
We are pleased to announce that the 7th International Conference on Southeast Asian Cultural Values will be held in Siem Reap city, Cambodia between 15-16 December 2011.
Under the auspice of the Korea Foundation for Advanced Studies (KFAS), this year Conference, annually organized by Asia Research Center in Royal Academy of Cambodia (ARC-RAC), will provide a good opportunity to scholars and researchers in the region and the world as well to share knowledge, experiences and viewpoints on the cultural values in the Southeast Asian region and promote academic ties among the scholars beyond the borders.
As a special event, a joint workshop titled “East Asia Trends on IT Developments” will be held on 15 Dec. as a special session of the conference. This workshop will be programmed by the Korean Institute of Information Scientists and Engineers. All Korean and Cambodian presenters will be official invitees of the conference.
Theme and sub-themes
Main theme: “Southeast Asian Cultural Values: Culture in Hi-tech Era”
Sub-Themes:
1-Cutural Issues in IT Age;
2-Development and Preservation of Cultural Identities;
3- Culture and Harmonies.
Abstract
Send abstract with author information by mail to:
Asia Research Center, Royal Academy of Cambodia
by e-mail: arc_racademy@yahoo.com ; arc_academy@everyday.com.kh
or fax: (855-23)-890 180
Important dates
Deadline for Abstract: October 15, 2011
Deadline for Full Paper/Presentation materials: November 15, 2011
Paper Presentation
15 minutes for each presentation followed by discussion.
Working Language: Khmer and English
Financial Support
Oversea speakers and invitees will be provided free meals, accommodations and local transportation during the conference.
Information
For further information, please contact Conference Secretariat:
-Mr. SAN Soravnith (Cambodia)
H/P: (855)-77-880 656; (855)-97-728-4444
-Prof. KIM Jung Guk (Korea): jgkim@hufs.ac.kr
Please fill in the form attached and send it back before October 15, 2011 via fax or e-mail to the address as mentioned above.
ANGKOR 3D LASER SCANNED
If you want to become a member of Cambodian Academic NetworkPlease click this link and register, you will be part of Cambodian Academic Network and you can share your information, your research papers, and many more.
រំលឹកមេរៀនអរិយធម៌ខ្មែរ១០២
អត្រាកំណែអរិយធម៌ខ្មែរ១០២ ប្រឡងឆមាសលើកទីពីរ ឆ្នាំ២០១០
Asean and the Cambodia-Thailand Conflict
Angkor Wat Apsara & Devata: Khmer Women in Divine Context
Best online Khmer Temple Photo index
គេហទំព័ររបស់គណៈកម្មាធិការជាតិបេតិកភណ្ឌពិភពលោក
គេហទំព័ររបស់គណៈកម្មាធិការបេតិកភណ្ឌពិភពលោក
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