 |
| Part ofa series on the |
| Culture of Cambodia |
|---|
| Society |
| Topics |
| Symbols |
ThroughoutCambodia's long history, religion has been a major source of cultural inspiration. Over nearly two millennia, Cambodians have developed a uniqueCambodian culture and belief system from thesyncreticism of indigenousanimistic beliefs and the Indian religions ofBuddhism andHinduism. Cambodia's achievements in art, architectures, music, and dance from the 9th and 14th century have had a great influence on many neighboring kingdoms, namely Thailand and Laos. The effect of Khmer culture can still be seen today in those countries, as they share many close characteristics with current-day Cambodia.[1][2] The Tai borrowed from the Khmer many elements of Indianized Khmer culture, including royal ceremonies, customs followed at the court, and especially the Indian epic Ramayana, which influenced not only literature but also classical dance. Even in modern Thai culture the legacy of ancient Khmer culture is still evident.[citation needed]
The Golden Age of Cambodia was between the 9th and 14th centuries, during theAngkor 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 andDai Viet. Many temples from this period likeBayon and Angkor Wat remain today, scattered throughout Thailand, Cambodia, Laos, and Vietnam as a reminder of the grandeur of Khmer arts and culture.[4][5]
The Angkorianarchitects andsculptors created temples that mapped the cosmic world in stone. Khmer decorations drew inspiration from religion, and mythical creatures fromHinduism andBuddhism were carved on walls. Temples were built in accordance to the rule of ancientKhmer 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 theRoyal Palace inPhnom Penh, use motifs such as thegaruda, a mythical bird in Hinduism.
The architecture of Cambodia developed in stages under theKhmer Empire from the 9th to the 15th century, preserved in many buildings of theAngkor 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 rectangularhouse 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. Twoladders or woodenstaircases provide access to the house.[6]
A steep thatch roof overhanging the house walls protects theinterior 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 separatekitchen 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]
.jpg)
Cambodia is predominantlyBuddhist with 80% of the population beingTheravada Buddhist, 1% Christian and the majority of the remaining population followIslam,atheism, oranimism.[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, practiceMahayana Buddhism. The main orders of Buddhism practiced in Cambodia areDhammayuttika Nikaya andMaha Nikaya.
Islam is the religion of a majority of theCham andMalay ethnic minorities (both also known under the umbrella term "Khmer Islam") inCambodia. According toPo Dharma, there were 150,000 to 200,000Muslims in Cambodia as late as 1975. Persecution under theKhmer Rouge eroded their numbers, however, and by the late 1980s they probably had not regained their former strength. All of the Cham Muslims areSunnis of theShafi'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 amongKhmer Buddhists. In 1972 there were probably about 20,000 Christians in Cambodia, most of whom wereRoman Catholics. According toVatican 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 2,000Protestants 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 - oneApostolic Vicariate and twoApostolic Prefectures.Highland tribal groups, most with their own local religious systems, probably number fewer than 100,000 persons. TheKhmer Loeu have been loosely described asanimists, 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 orshamans who treat the sick. In addition to belief in spirits, villagers believe in taboos on many objects or practices. Among the Khmer Loeu, theRhade andJarai 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 anachar, 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]
.jpg)
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 ahaora (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 theCambodian 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 veryhierarchical. 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]
Legally, the husband is the head of the Khmer family, but the wife has considerable authority, especially in family economics. The husband is responsible for providing shelter and food for his family; the wife is generally in charge of the family budget, and she serves as the major ethical and religious model for the children, especially the daughters. Both husbands and wives are responsible for domestic economic tasks.[10]
In Khmer culture a person'shead is believed to contain the person'ssoul—therefore making ittaboo to touch or point one's feet at it. It is also considered to be extremely disrespectful to use the feet to point out a person, or to sit or sleep with the soles of the feet pointing at a person, as the feet are the lowest part of the body and are considered to be impure.
When greeting people or to show respect in Cambodia people do the "sampeah" gesture, identical to the Indiannamaste and Thaiwai.
Customary Cambodian teachings are laid out in verse form in long works from the 14th to 18th centuries collectively calledChhbap ("rules" or "codes").[11] These were traditionally learned by rote. Works such as theChhbap Pros ("Boy's Code"),Chhbap Srey ("Girl's Code") andChhbap Peak Chas ("Code of Ancient Words") gave such advice as: a person that does not wake up before sunrise is lazy; a child must tell parents or elders where they go and what time they will return home; always close doors gently, otherwise a bad temper will be assumed; sit in a chair with the legs straight down and not crossed (crossing the legs is a mark of an impolite person); and always let the other person do more talking.
In Cambodia it is not polite to make eye contact with someone who is older or someone who is considered a superior.
._(2517376127).jpg)
_LACMA_AC1996.17.1_(2_of_2).jpg)
Clothing in Cambodia is one of the most important aspects of the culture. Cambodian fashion differs according to ethnic group and social class. Khmer people traditionally wear a checkered scarf called aKrama. The "krama" is what distinctly separates the Khmer (Cambodians) from their neighbors the Thai, the Vietnamese, and the Laotians. The scarf is used for many purposes including for style, protection from the sun, an aid (for the feet) when climbing trees, ahammock for infants, a towel, or as a "sarong". A "krama" can also be easily shaped into a small child's doll for play. Under theKhmer Rouge, krama of various patterns were part of standard clothing.
The long-popular traditional garment known as theSampot, is anIndian-influenced costume which Cambodians have worn since theFunan era. Historically, Khmer clothing has changed depending on the time period andreligion. From theFunan era to theAngkor Era, there was a strongHindu influence in Cambodian fashion which favored wearingSampots over the lower body and oftentimes nothing from the waist up except jewelry including bracelets and collars such as theSarong Kor, a symbol ofHinduism.
AsBuddhism began to replaceHinduism, Khmer people started wearing theblouse,shirt andtrousers of Khmer style.[citation needed] Khmer people, both common and royal, stopped wearing the Hindu-style collars and began to adopt beautiful decorated shawls such asSbai instead.[citation needed] This new clothing style was popular in theUdong period. In fact, a Khmer lady habitually chooses the right colour for herSampot or blouse, both to please herself and to follow the costume of good luck.
Some Cambodians still wear a religious style of clothing. Some Khmer men and women wear a Buddha pendant on a necklace. There are different pendants for different uses; some are meant for protection from evil spirits, some are meant to bring good luck.Otherwise, in the notable class people in Cambodia, especially the royal caste, have adapted a well known dress as well as expensive fashion style.Sampot is still well recognized among the royalty. Since the Udong period, most royalty have retained their dressing habits. Female royalty created the most attractive fashion. The lady always wears a traditional cape calledsbai orrabai kanorng, which is draped over the left shoulder, leaving the right shoulder bare. Rarely was the cape worn over the right shoulder. The sbai or rabai kanorng would have been sumptuously fashioned in the old days in threads of genuine gold or silver. The cape in the old days would have hung down to the hem of theSampot.
Dancers wear a collar known asSarong Kor around their necks. Importantly, they wear a unique skirt calledSampot sara-bhap (lamé), made from silk inter-woven with gold or silver threads, forming elaborate and intricate designs that shimmer as the dancers move. This is held in place with a bejewelled belt. A multitude of jewellery is also worn by the female dancers. These include earrings, several pairs of bangles, a garland of flowers in the form of a bracelet, bracelets, anklets and an armlet that is worn on the right. Several body chains cross over the body like a sash. A circular or diamond-shaped pendant is worn around the neck.
There are several different types ofmokot worn by female royalty. The typicalmokots that are worn are much similar to those of male royalty. Some crowns are just like tiaras where at the back of themokot hair is let loose, cascading down the back. Othermokots have a few accessories such as earpieces that would sit above the ear and help hold themokot in place while a comb at the back is just an added accessory. Flowers are also worn on themokot in the same style, but the hanging garlands of flowers are worn on the left and the bouquet is worn on the right. The best example of these royal clothes is illustrated by Khmer classical dance costumes, which are an adaptation of the royalty costume.
Due to the sustained historic interaction and shared influences, Cambodian cuisine has many similarities with its neighbouringSoutheast Asian cuisines ofThailand,Laos,Vietnam, andIndonesia.[12]Cambodian cuisine is known for usingfish sauce in soups, stir-fried cuisine, and as dippings. TheChinese influence can be noted in the commonchha (Khmer:ឆា,Stir frying) and in the use of many variations of ricenoodles. InChinese-Cambodian cuisine, a popular dish is a "pork broth rice noodle soup", calledkuyteav (Khmer:គុយទាវ). Indian influenced dishes include many types ofcurry known askari (Khmer:ការី) that call for dried spices such as star anise, cardamom, cinnamon, nutmeg and fennel as well as local ingredients like lemongrass, garlic, kaffir lime leaves, shallots and galangal that give dishes a distinctive Cambodian flavor.[13]Banh chhaev (Khmer:បាញ់ឆែវ), the Khmer version of the Vietnamesebánh xèo, is also a popular dish.
Khmer cuisine is noted for the use ofprahok (ប្រហុក), a type offermentedfish paste, in many dishes as a distinctive flavoring. When prahok is not used, it is likely to bekapi (កាពិ) instead, a kind of fermented shrimp paste.Coconut milk is the main ingredient of many Khmer curries and desserts. Cambodians prefer eitherjasmine rice orsticky (glutinous) rice. The latter is used more in dessert dishes with fruits such asdurian while jasmine rice is eaten with meals. Almost every meal is eaten with a bowl of rice. Typically, Cambodians eat their meals with at least three or four separate dishes.
Regional Cambodian cuisine offers some unique dishes influenced by the traditions of local ethnic groups. InKampot andKep, known for its Stir-fried crab withKampot peppercorn (Khmer:ក្តាមឆាម្រេចខ្ជី,kdam chha mrech Kampot). This dish is prepared with a local crab fried with theblack pepper from area pepper fields.Kula people, an ethnic group ofPailin Province, originatedKola noodles (Khmer:មីកុឡា,mi Kola), a vegetarianrice stick noodle dish. In southeasternCambodia,banh trang (បាញ់ត្រាង), the influence of Vietnamese cuisine are strong, evidenced bybánh tráng which is ubiquitous in southeasternCambodia but virtually unknown elsewhere. The region betweenSiem Reap andKampong Thom, an area with manyChinese Cambodians, displays Khmer versions of many Chinese dishes.
.jpg)
The history of visual arts inCambodia stretches back centuries to ancient crafts; Khmer art reached its peak during theAngkor period. Traditional Cambodian arts and crafts includetextiles, non-textileweaving such asCambodian mats,silversmithing,stone carving,lacquerware,ceramics,watmurals, andkite-making. Beginning in the mid-20th century, a tradition of modern art began in Cambodia, though in the later 20th century both traditional and modern arts declined for several reasons, including the killing of artists by theKhmer Rouge. The country has experienced a recent artistic revival due to increased support from governments, NGOs, and foreign tourists.
Especially in the 60s and 70s, the 'big two' duet ofSinn Sisamouth andRos Serey Sothea had been a large hit in the country. However, after their deaths, new music stars have tried to bring back the music. Cambodian music has undergone heavy Westernization.
The Cambodian pinpeat ensemble is traditionally heard on feast days in the pagodas. It is also a court ensemble used to accompany classical dance for ritual occasions or theatrical events. The pinpeat is primarily made up of percussion instruments: the roneat ek (lead xylophone), roneat thung (low bamboo xylophone), kong vong touch and kong vong thom (small and large sets of tuned gongs), sampho (two-sided drum), skor thom (two large drums), and sralai (quadruple-reed instrument).
Cambodian dance can be divided into three main categories: classical dance, folk dances, and vernacular dances.
Khmer classical dance is a form of Cambodian dance originally performed only for royalty. The dances have many elements in common withThai classical dance. During the mid-20th century, it was introduced to the public, where it now remains a celebrated icon of Khmer culture, often being performed during public events, holidays, and for tourists visiting Cambodia. Khmer classical dance is famous for its use of the hands and feet to express emotion; there are 4,000 different gestures in this type of dance. Khmer classical dance, also known as the royal ballet of Cambodia, has been selected as one ofUNESCO'sMasterpieces of the Oral and Intangible Heritage of Humanity.Khmer folk dances, which are performed for audiences, are fast-paced. The movements and gestures are not as stylized as Khmer classical dance. Folk dancers wear clothes of the people they are portraying such asChams, hill tribes, farmers, and peasants. The folk dance music is played by amahori orchestra. A popular folk dance is the Cambodian coconut dance which is a dance performance involving coconuts with male and female dancers. The dance originated around 1960 fromRomeas Haek District inSvay Rieng Province.[14]
Cambodianvernacular dances (orsocial dances) are those danced at social gatherings. Such dances includeRomvong,Rom Kbach,Rom Saravan, andLam Leav. Some of these dances have been influenced by the traditional dances ofLaos. Other dances, such asRom Kbach, borrow heavily from the classical dance of the royal court. Other social dances from around the world have influenced Cambodian social culture including thecha-cha, thebolero and theMadison.
A testimony of the antiquity of the Khmer language are the multitude ofepigraphic inscriptions on stone. The first written proof that has allowed the history of the Khmer Kingdom to be reconstructed are those inscriptions. These writings on columns,stelae and walls throw light on the royal lineages, religious edicts, territorial conquests and internal organization of the kingdom.
Following the stone inscriptions, some of the oldest Khmer documents are translations and commentaries of thePaliBuddhist texts of theTripitaka. They were written by the monks onpalmyra palm leaves and kept in various monasteries throughout the country.
TheReamker (Khmer:រាមកេរ្តិ៍, "Rama's Fame") is the Cambodian version of theRamayana, the famousIndian epic. The Reamker is composed in rhymed verses and is staged in sections that are adapted to dance movements interpreted by Khmer artists. The Reamker is the most ubiquitous form of traditional Cambodian theatre.
Cambodia had a rich and varied traditional oral literature. There are many legends, tales and songs of very ancient origin that were not put into writing until the arrival of the Europeans. One of the most representative of these tales was the story ofVorvong and Sorvong (Vorvong and Saurivong), a long story about two Khmer princes that was first put into writing byAuguste Pavie. This French civil servant claimed that he had obtained the story from old Uncle Nip in Somrontong District. This story was put into writing in Battambang.[15] In 2006 the Vorvong and Sorvong story was enacted in dance form by theRoyal Ballet of Cambodia.[16]
Tum Teav, which has been compared[by whom?] toShakespeare'sRomeo and Juliet, is probably the most well-known indigenous story, based on a poem first written by a Khmer monk named Sam. A tragic love story set during theLovek era, it has been told throughoutCambodia since at least the middle of the 19th century. The story has been portrayed in many forms including oral, historical, literary, theatre, and film adaptions.Tum Teav also has played a role inCambodia's education, appearing as a topic for the 12th-gradeKhmer language examination several times. Although a translation into French had already been made byÉtienne Aymonier in 1880, Tum Teav was popularized abroad when writerGeorge Chigas translated the 1915 literary version by the venerable Buddhist monkPreah Botumthera Som or Padumatthera Som, known also asSom, one of the best writers in theKhmer language.[17]
Some talented members of Khmer royalty such as KingAng Duong (1841–1860) and King Thommaracha II (1629–1634) have produced lasting works of literature as well. King Thomaracha wrote a highly esteemed poem for younger Cambodians. The prolific King Ang Duong is most famous for his novelKakey, inspired from aJataka tale about an unfaithful woman. While not written as a work of instruction,Kakey is often used as an example to teach young Khmer girls about the importance of fidelity.
Nang Sbek (shadow theatre) (orLakhaon Nang Sbek; Khmer) is closely related to theNang Yai ofThailand,Wayang andIndonesia like the islands ofJava andBali, thus implying that Nang Sbek may have an Indonesian origin many centuries ago. Nang Sbek is also a dying art form and may disappear because of the decline in popularity due to the introduction of modern entertainment. Before the spread of modern entertainment such as movies, videos and television the Khmer enjoyed and watched shadow theatre apart from the other sources of entertainment available during that time.There are three kinds of shadow theatre in Cambodia:
Cinema in Cambodia began in the 1950s; King Norodom Sihanouk himself was an avid film enthusiast. Many films were being screened in theaters throughout the country by the 1960s, which are regarded as the "golden age". After a decline during theKhmer Rouge regime, competition from video and television has meant that theCambodian film industry is relatively weak today.
Cambodia has increasingly become involved in sports over the last 30 years.Football is popular as aremartial arts,pradal serey (Khmer kick boxing), volleyball, dragon boat racing andKhmer traditional wrestling. Many sports are celebrated during holidays.
Bokator is a traditional Cambodian martial art that dates back over a thousand years. It involves a variety of strikes, kicks, throws, and ground fighting techniques, often inspired by animal movements. It has been added toUNESCO's Intangible Cultural Heritage list in 2022.
Dragon boat racing is a popular sport in Cambodia. The largest sporting event in the country is the boat races at theBon Om Touk festival.
Pradal serey, or traditional Khmer kickboxing, is a popular sport in Cambodia. It is a combat sport involving clinching and striking. Matches are between young athletic people.
Khmer traditional wrestling is yet another popular Cambodian sport. A wrestling match consists of three rounds, which may be won by forcing an opponent to his back. Traditional matches are held during theKhmer New Year and other Cambodian holidays.Ox cart racing is a sport in Cambodia that takes place during the Khmer New Year. It is done to preserve Cambodian culture.
Football was brought to Cambodia by the French. TheCambodian Football Federation is the governing body of football in Cambodia, controlling theCambodian national football team. It was founded in 1933, and has been a member ofFIFA since 1953, and theAsian Football Confederation (AFC) since 1957. TheCambodian League is the highest level of professional football in the country.
Cambodians play a local version of chess calledOuk Chatrang. Another version of chess calledOuk-Khmer (Hill's version) was thought to have been played in Cambodia.
This article incorporates text from this source, which is in thepublic domain.
