The Golden age of Cambodia was between the 9th and 14th century, during the Angkor period, during which it was a powerful and prosperous empire that flourished and dominated almost all of inland Southeast Asia.[3] Angkor eventually collapsed after much intensive in-fighting between royalty a Contact online >>
The Golden age of Cambodia was between the 9th and 14th century, during the Angkor period, during which it was a powerful and prosperous empire that flourished and dominated almost all of inland Southeast Asia.[3] Angkor eventually collapsed after much intensive in-fighting between royalty and constant warring with its increasingly powerful neighbors, notably Siam and Dai Viet. Many temples from this period like Bayon and Angkor Wat still remain today, scattered throughout Thailand, Cambodia, Laos, and Vietnam as a reminder of the grandeur of Khmer arts and culture.[4][5]
The Angkorian architects and sculptors created temples that mapped the cosmic world in stone. Khmer decorations drew inspiration from religion, and mythical creatures from Hinduism and Buddhism were carved on walls. Temples were built in accordance to the rule of ancient Khmer architecture that dictated that a basic temple layout include a central shrine, a courtyard, an enclosing wall, and a moat. Khmer motifs use many creatures from Buddhist and Hindu mythology, like the Royal Palace in Phnom Penh, use motifs such as the garuda, a mythical bird in Hinduism.
The architecture of Cambodia developed in stages under the Khmer Empire from the 9th to the 15th century, preserved in many buildings of the Angkor temple. The remains of secular architecture from this time are rare, as only religious buildings were made of stone. The architecture of the Angkor period used specific structural features and styles, which are one of the main methods used to date the temples, along with inscriptions.
In modern rural Cambodia, the nuclear family typically lives in a rectangular house that may vary in size from four by six meters to six by ten meters. It is constructed of a wooden frame with gabled thatch roof and walls of woven bamboo. Khmer houses are typically raised as much as three meters on stilts for protection from annual floods. Two ladders or wooden staircases provide access to the house.[6]
A steep thatch roof overhanging the house walls protects the interior from rain. Typically a house contains three rooms separated by partitions of woven bamboo. The front room serves as a living room used to receive visitors, the next room is the parents'' bedroom, and the third is for unmarried daughters. Sons sleep anywhere they can find space. Family members and neighbors work together to build the house, and a house-raising ceremony is held upon its completion.[6]
The houses of poorer persons may contain only a single large room. Food is prepared in a separate kitchen located near the house but usually behind it. Toilet facilities consist of simple pits in the ground, located away from the house, that are covered up when filled. Any livestock is kept below the house. Chinese and Vietnamese houses in Cambodian towns and villages are typically built directly on the ground and have earthen, cement, or tile floors, depending upon the economic status of the owner. Urban housing and commercial buildings may be of brick, masonry, or wood.[6]
Cambodia is predominantly Buddhist with 80% of the population being Theravada Buddhist, 1% Christian and the majority of the remaining population follow Islam, atheism, or animism.[citation needed]
Buddhism has existed in Cambodia since at least the 5th century CE. Theravada Buddhism has been the Cambodian state religion since the 13th century CE (excepting the Khmer Rouge period), and is currently estimated to be the faith of 90% of the population.[7] A smaller number of Cambodians, mostly of Vietnamese and Chinese descent, practice Mahayana Buddhism. The main orders of Buddhism practiced in Cambodia are Dhammayuttika Nikaya and Maha Nikaya.
Islam is the religion of a majority of the Cham and Malay ethnic minorities (both also known under the umbrella term "Khmer Islam") in Cambodia. According to Po Dharma, there were 150,000 to 200,000 Muslims in Cambodia as late as 1975. Persecution under the Khmer Rouge eroded their numbers, however, and by the late 1980s they probably had not regained their former strength. All of the Cham Muslims are Sunnis of the Shafi''i school. Po Dharma divides the Muslim Cham in Cambodia into a traditionalist branch and an orthodox branch.
Christianity was introduced into Cambodia by Roman Catholic missionaries in 1660. It made little headway at first, particularly among Khmer Buddhists. In 1972 there were probably about 20,000 Christians in Cambodia, most of whom were Roman Catholics. According to Vatican statistics, in 1953, members of the Roman Catholic Church in Cambodia numbered 120,000, making it at that time the second largest religion in the country.[6]
In April 1970, just before repatriation, estimates indicate that about 50,000 Catholics were Vietnamese. Many of the Catholics remaining in Cambodia in 1972 were Europeans—chiefly French. American Protestant missionary activity increased in Cambodia, especially among some of the hill tribes and among the Cham, after the establishment of the Khmer Republic. The 1962 census, which reported 2,000 Protestants in Cambodia, remains the most recent statistic for the group.[6]
Observers reported that in 1980 there were more registered Khmer Christians among the refugees in camps in Thailand than in all of Cambodia before 1970. Kiernan notes that, until June 1980, five weekly Protestant services were held in Phnom Penh by a Khmer pastor, but that they had been reduced to a single weekly service after police harassment.[6] There are around 21,300 Catholics in Cambodia which represents only 0.15% of the total population. There are no dioceses, but there are three territorial jurisdictions - one Apostolic Vicariate and two Apostolic Prefectures.
Highland tribal groups, most with their own local religious systems, probably number fewer than 100,000 persons. The Khmer Loeu have been loosely described as animists, but most tribal groups have their own pantheon of local spirits. In general they see their world filled with various invisible spirits (often called yang), some benevolent, others malevolent. They associate spirits with rice, soil, water, fire, stones, paths, and so forth. Sorcerers or specialists in each village contact these spirits and prescribe ways to appease them.[6]
In times of crisis or change, animal sacrifices may be made to placate the anger of the spirits. Illness is often believed to be caused by evil spirits or sorcerers. Some tribes have special medicine men or shamans who treat the sick. In addition to belief in spirits, villagers believe in taboos on many objects or practices. Among the Khmer Loeu, the Rhade and Jarai groups have a well-developed hierarchy of spirits with a supreme ruler at its head.[6]
The birth of a child is a happy event for the family. According to traditional beliefs, however, confinement and childbirth expose the family, and especially the mother and the child to harm from the spirit world. A woman who dies in childbirth—crosses the river (chhlâng tónlé) in Khmer is believed to become an evil spirit.[clarification needed] In traditional Khmer society, a pregnant woman respects a number of food taboos and avoids certain situations. These traditions remain in practice in rural Cambodia, but they have become weakened in urban areas.[8]
Death is not viewed with the great outpouring of grief common to Western society; it is viewed as the end of one life and as the beginning of another life that one hopes will be better. Buddhist Khmer usually are cremated, and their ashes are deposited in a stupa in the temple compound. A corpse is washed, dressed, and placed in a coffin, which may be decorated with flowers and with a photograph of the deceased. White pennant-shaped flags, called "white crocodile flags," outside a house indicate that someone in that household has died.[8]
A funeral procession consisting of an achar, Buddhist monks, members of the family, and other mourners accompanies the coffin to the crematorium. The spouse and the children show mourning by shaving their heads and by wearing white clothing. Relics such as teeth or pieces of bone are prized by the survivors, and they are often worn on gold chains as amulets.[8]
A Cambodian child may be nursed until two to four years of age. Up to the age of three or four, the child is given considerable physical affection and freedom. Children around five years of age also may be expected to help look after younger siblings. Children''s games emphasize socialization or skill rather than winning and losing.[8]
Normally, children start school when they reach the age of 6 years old. By the time they reach this age, they are familiar with the society''s norms of politeness, obedience, and respect toward their elders and toward Buddhist monks. The father at this time begins his permanent retreat into a relatively remote, authoritarian role. By age ten, a girl is expected to help her mother in basic household tasks; a boy knows how to care for the family''s livestock and can do farm work under the supervision of older males. Adolescent children usually play with members of the same sex. During his teens, a boy may become a temple servant and go on to serve a time as a novice monk, which is a great honor for the parents.[8]
In pre-communist days, parents exerted complete authority over their children until the children were married, and the parents continued to maintain some control well into the marriage. Age difference is strictly recognized with polite vocabulary and special generational terms for "you".[8]
In Cambodia, premarital sex is deplored. The choice of a spouse is a complex one for the young male, and it may involve not only his parents and his friends, as well as those of the young woman, but also a matchmaker and a haora (a Khmer "fortuneteller" versed in Indian astrology). In theory, a girl may veto the spouse her parents have chosen for her. Courtship patterns differ between rural and urban Khmer; marriage as a culmination of romantic love is a notion that exists to a much greater extent in larger cities.
A man usually marries between the ages of nineteen and twenty-five, a girl between the ages of sixteen and twenty-two. After a spouse has been selected, each family investigates the other to make sure its child is marrying into a good family. In rural areas, there is a form of bride-service; that is, the young man may take a vow to serve his prospective father-in-law for a period of time. By tradition, the youngest daughter and her spouse are expected to live with and care for her ageing parents and their land.
The traditional wedding is a long and colorful affair. Formerly it lasted three days, but in the 1980s it more commonly lasted a day and a half. Buddhist priests offer a short sermon and recite prayers of blessing. Parts of the ceremony involve ritual hair cutting, tying cotton threads soaked in holy water around the bride''s and groom''s wrists, and passing a candle around a circle of happily married and respected couples to bless the union. After the wedding, a banquet is held. Newlyweds traditionally move in with the wife''s parents and may live with them up to a year, until they can build a new house nearby.[8]
The majority of married Cambodian couples do not obtain legal marriage documents. Marriage is seen more as a social institution, regulated by societal pressures, expectations and norms, than a legal matter. This practice continues today. All that is necessary for a couple to be considered married by the community is to have a ceremony, after which a party is often held for family, friends and well-wishers to celebrate. This is how the overwhelming majority of Cambodian couples marry. Whether these traditional marriages are considered legal contracts by the government and courts is unclear. Therefore, when a couple separate, they likewise need not obtain divorce documents.
Divorce is legal and relatively easy to obtain, but not common.[8] Divorced persons are viewed with some disapproval. Each spouse retains whatever property he or she brought into the marriage, and jointly-acquired property is divided equally. Divorced persons may remarry, but the woman must wait 300 days according to article 9 of Marriage and Family Law. Custody of minor children is usually given to the mother, and both parents continue to have an obligation to contribute financially toward the rearing and education of the child.[8]The divorced male doesn''t have a waiting period before he can remarry.[9]
The consequences of the social upheaval caused by the Cambodian Civil War is still being felt. At present there is variation in tradition from province to province. In Siem Reap, it is widely understood, for example, that the man takes the first-born child upon separation. Men who leave their families typically do not support their other children, especially when they leave one woman for another woman. The new woman and her family will not accept children from a previous relationship. This is also an important source of the 70% or so of non orphans living in fake orphanages around cities in Cambodia which are tourist focal points.[citation needed]
Khmer culture is very hierarchical. The greater a person''s age, the greater the level of respect that must be granted to them. Cambodians are addressed with a hierarchical title corresponding to their seniority before the name. When a married couple becomes too old to support themselves, they may invite the youngest child''s family to move in and to take over running the household. At this stage in their lives, they enjoy a position of high status.[8]
The individual Khmer is surrounded by a small inner circle of family and friends who constitute his or her closest associates, those he would approach first for help. The nuclear family, consisting of a husband and a wife and their unmarried children, is the most important kin group. Within this unit are the strongest emotional ties, the assurance of aid in the event of trouble, economic cooperation in labor, sharing of produce and income, and contribution as a unit to ceremonial obligations. In rural communities, neighbors—who are often also kin—may be important, too.[10]
Fictive child-parent, sibling, and close friend relationships Cambodia transcend kinship boundaries and serve to strengthen interpersonal and interfamily ties. Beyond this close circle are more distant relatives and casual friends. In rural Cambodia, the strongest ties a Khmer may develop—besides those to the nuclear family and to close friends—are those to other members of the local community. A strong feeling of pride—for the village, for the district, and province—usually characterizes Cambodian community life.[10]
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