CULTURE:
LANGUAGES
The majority of Cambodians, even those who are not ethnic Khmer, speak Khmer, the official language of the country. Ethnic Khmer living in Thailand, in Vietnam, and in Laos speak dialects of Khmer that are more or less intelligible to Khmer speakers from Cambodia. Minority languages include Vietnamese, Cham, several dialects of Chinese, and the languages of the various hill tribes.Austroasiatic-Mon-Khmer
Khmer belongs to the Mon-Khmer family of the Austroasiatic phylum of languages. American linguists David Thomas and Robert Headley have divided the Mon-Khmer family into nine branches: Pearic in western Cambodia and eastern Thailand; Khmer in Cambodia, Thailand, Vietnam, and Laos; Bahnaric in Vietnam, Laos, and Cambodia; Katuic in Vietnam, Laos, and Cambodia; Khmuic in Laos, Thailand, and China; Monic in Burma and Thailand; Palaungic in Burma, China, and Thailand; Khasi in Assam (India); and Viet-Muong in Vietnam. Of the languages in the Mon-Khmer family, Vietnamese has the largest number of speakers (about 47 million); Khmer, has the next largest (about 8 million).
Khmer, in contrast to Vietnamese, Thai, Lao, and Chinese, is nontonal. Native Khmer words may be composed of one or two syllables. Khmer is uninflected, but it has a rich system of affixes, including infixes, for derivation. Generally speaking, Khmer has nouns (including pronouns as a special subcategory), verbs (including stative verbs or adjectives), adverbs, and various kinds of words called particles (including verbal auxiliaries, prepositions, conjunctions, final particles, and interjections). Many Khmer words change, chameleon-like, from one part of speech to another, depending on the context. The normal word order is subject-verb-object. Adjectival modifiers follow the nouns they modify.
Khmer, like its neighbors, Thai, Lao, and Burmese, has borrowed extensively from other languages, especially the Indic languages of Sanskrit and Pali. Khmer uses Sanskrit and Pali roots much as English and other West European languages use Latin and Greek roots to derive new, especially scientific, words. Khmer has also borrowed terms-- especially financial, commercial, and cooking terms--from Chinese. In the nineteenth and twentieth centuries, Khmer borrowed from French as well. These latter borrowings have been in the realm of material culture, especially the names for items of modern Western technology, such as buuzii (spark plug) from the French bougie.
Khmer is written in a script derived from a south Indian alphabet. The language has symbols for thirty-three consonants, twenty-four dependent vowels, twelve independent vowels, and several diacritic. Most consonants have reduced or modified forms, called subscripts, when they occur as the second member of a consonant cluster. Vowels may be written before, after, over, or under a consonant symbol.
Some efforts to standardize Khmer spelling have been attempted, but inconsistencies persist, and many words have more than one accepted spelling. A two-volume dictionary prepared under the direction of the Venerable Chuon Nath of the Buddhist Institute in Phnom Penh is the standard work on Khmer lexicography.
Khmer is divided into three stages--Old Khmer (seventh to twelfth century A.D.), Middle Khmer (twelfth to seventeenth century A.D.), and Modern Khmer (seventeenth century to the present). It is likely that Old Khmer was the language of Chenla. What the language of Funan was, but it was is not at all certain, probably a Mon-Khmer language. The earliest inscription in Khmer, found at Angkor Borei in Takev Province south of Phnom Penh, dates from A.D. 611.
Buddhism
Origins of Buddhism on the Indian SubcontinentBuddhism began as a reaction to Hindu doctrines and as an effort to reform them. Nevertheless, the two faiths share many basic assumptions. Both view the universe and all life therein as parts of a cycle of eternal flux. In each religion, the present life of an individual is a phase in an endless chain of events. Life and death are merely alternate aspects of individual existence marked by the transition points of birth and death. An individual is thus continually reborn, perhaps in human form, perhaps in some non-human form, depending upon his or her actions in the previous life. The endless cycle of rebirth is known as samsara (wheel of life). Theravada Buddhism is a tolerant, non prescriptive religion that does not require belief in a supreme being. Its precepts require that each individual take full responsibility for his own actions and omissions. Buddhism is based on three concepts: dharma (the doctrine of the Buddha, his guide to right actions and belief); karma (the belief that one's life now and in future lives depends upon one's own deeds and misdeeds and that as an individual one is responsible for, and rewarded on the basis of, the sum total of one's acts and omissions in all one's incarnations past and present); and sangha, the ascetic community within which man can improve his karma.
The Buddha added the hope of escape--a way to get out of the endless cycle of pain and sorrow--to the Brahmanic idea of samsara. The Buddhist salvation is nirvana, a final extinction of one's self. Nirvana may be attained by achieving good karma through earning much merit and avoiding misdeeds. A Buddhist's pilgrimage through existence is a constant attempt to distance himself or herself from the world and finally to achieve complete detachment, or nirvana.
The fundamentals of Buddhist doctrine are the Four Noble Truths: suffering exists; craving (or desire) is the cause of suffering; release from suffering can be achieved by stopping all desire; and enlightenment--buddhahood--can be attained by following the Noble Eightfold Path (right views, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), which constitutes a middle way between sensuality and ascetism. Enlightenment consists of knowing these truths. The average layperson cannot hope for nirvana after the end of this life, but can--by complying, as best he or she is able to, with the doctrine's rules of moral conduct--hope to improve his or her karma and thereby better his condition in the next incarnation.
The doctrine of karma holds that, through the working of a just, automatic, and impersonal cosmic law, one's actions in this incarnation and in all previous ones will determine which position in the hierarchy of living things one will occupy in the next incarnation. An individual's karma can be improved through certain acts and omissions. By following the five precepts or commandments, a Buddhist can better his or her karma. These commandments are: do not kill, do not steal, do not indulge in forbidden sexual pleasures, do not tell lies, and do not take intoxicants or stupefying drugs or liquors.
The most effective way to work actively to improve one's karma is to earn merit. Any act of benevolence or generosity can gain merit for the doer. Cambodian Buddhists tend to regard opportunities for earning merit as primarily connected with interaction with the sangha, contributing to its support through money, goods, and labor, and participating in its activities. Some of the favorite ways for a male to earn merit are to enter the sangha as a monk (after the age of twenty) or as a novice, or to live in the wat as a temple servant; in the case of a female (usually the elderly), the favorite way is to become a nun. Other activities that gain merit include sponsoring a monk or novice, contributing to a wat, feeding members of the sangha at a public meal, and providing food for either of the two daily meals of the sangha.
In his first sermon to his followers, the Buddha described a moral code, the dharma, which the sangha was to teach after him. He left no designated successor. Indian emperor Asoka (273-232 B.C.) patronized the sangha and encouraged the teaching of the Buddha's philosophy throughout his vast empire; by 246 B.C., the new religion had reached Sri Lanka. The Tripitaka, the collection of basic Buddhist texts, was written down for the first time in Sri Lanka during a major Buddhist conference in the second or first century B.C. By the time of the conference, a schism had developed separating Mahayana (Greater Path) Buddhism from more conservative Theravada (Way of the Elders, or Hinayana--Lesser Path) faction or Buddhism. The Mahayana faction reinterpreted the original teachings of the Buddha and added a type of deity called a bodhisattva to large numbers of other buddhas. The Mahayana adherents believe that nirvana is available to everyone, not just to select holy men. Mahayana Buddhism quickly spread throughout India, China, Korea, Japan, Central Asia, and to some parts of Southeast Asia. According to the Venerable Pang Khat, Theravada Buddhism reached Southeast Asia as early as the second or third century A.D., while Mahayana Buddhism did not arrive in Cambodia until about A.D. 791. In Southeast Asia, Mahayana Buddhism carried many Brahman beliefs with it to the royal courts of Funan, of Champa, and of other states. At this time, Sanskrit words were added to the Khmer and to the Cham languages. Theravada Buddhism (with its scriptures in the Pali language), remained influential in Sri Lanka, and by the thirteenth century it had spread into Burma, Thailand, Laos, and Cambodia, where it supplanted Mahayana Buddhism.
Cambodian Wedding
Weddings are the most important social events in the lives of young people. Men usually get married between the ages of nineteen and twenty-four and women between the ages of sixteen and twenty-two. Most families want their children to be married by the age of twenty-five, otherwise other people might wonder why the family is unable to find people willing to marry their children!! There are traditional ways in which a family should decide if a partner is suitable or not. Each family appoints a representative to investigate the other family who makes sure that the other family is honest and, hopefully, wealthy. Once the two families agree to the wedding, they exchange gifts of plants and food and then they consult an astrologer who chooses a lucky date for the ceremony. The wedding ceremony takes place at the bride's house. The bride and groom exchange gifts and rings. Their wrists are tied together with red thread that has been soaked in holy water. A Buddhist priest delivers a sermon, and married guests pass around a candle to bless the new couple. After the ceremony, there is a grand feast. People eat fruit, meat, and small round cakes filled with rice or coconut. Musicians play traditional instruments like the ones seen in this unit's figurine collection. Apsara Dance
In 1967, the fine–boned young princess, clad in silk and glittering jewels, performed beneath the stars on the open pavilion within the palace walls, accompanied by the royal dance troupe and the "pinpeat" orchestra. Selected by her grandmother, Queen Sisowath Kossomak, to become a dancer when she was only a baby. She toured the world as the principal dancer of the apsara role.
Posts
