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Clash between fed up villagers and cops in Kampong Speu

Thursday, June 9, 2011



Source: Reuters // Reuters

PHNOM PENH, June 9 (Reuters) – At least 11 people were injured when armed police broke up a protest in Cambodia on Thursday by about 300 villagers resisting a court order to transfer farmland to a Taiwanese businessman, villagers and witnesses said.

The clash comes amid growing discontent over forced evictions in Cambodia that have outraged rights groups and foreign donors, who say the government is driving people off their land to benefit cronies in cahoots with foreign firms.

The bone of contention is a lack of title deeds in Cambodia, since most legal documents were destroyed during the ultra Maoist Khmer Rouge era in the late 1970s, when an estimated 1.7 million people were killed.

Four policemen were among those wounded when 200 officers with assault rifles and electric batons clashed with villagers carrying sticks and knives in Kampong Speu province, about 40 km from capital Phnom Penh.

“We never sold our land, we have owned the land from our ancestors, so why are the title deeds now in Chinese names?” Sun Bunchhuon, 42, a representative of the villagers told Reuters by telephone, adding three villagers had been shot and four beaten and shocked with electric batons.

The provincial police chief Keo Pisey and his deputy Som Bora declined to comment on the clashes.

Protests over land grabs are taking place regularly in Cambodia and Housing Rights Task Force, a group monitoring forced evictions, reported 30,000 Cambodians were moved off their land last year, up from 27,000 in 2009.

Chheng Sophors, a representative of local rights group Licado, witnessed the incident and said the government was making no effort to tackle the problem at national level.

“Violence over land issue has been getting worse and worse and there have been no solutions. People are always the victims of economic land concessions,” Chheng Sophors said.

In a recent visit, Surya Subedi, the United Nations special rapporteur for human rights in Cambodia, expressed concern about crackdowns on protesters and legal action taken against land activists and people who made claims to disputed land.

He also urged foreign investors to be responsible in their business dealings in Cambodia. (Reporting by Prak Chan Thul; Editing by Martin Petty and Miral Fahmy)

Poem & Picture dedicated to the 62nd anniversary of the loss of Kampuchea Krom on 04 June 2011

Friday, June 3, 2011

ROYAL-DeCREE-EnG on Animals and Plants as National Symbols of Cambodia

Cambodian (Khmer Krom) will commemorate the 62nd anniversary of the loss of Kampuchea Krom on 04 June 2011

Cambodian (Khmer Krom) will commemorate the 62nd anniversary of the loss of Kampuchea Krom on 04 June 2011.  Click here to read full article.

Summary of ICJ Judgment of 15 June 1962 - Temple of Preah Vihear (Cambodia v. Thailand)

Thursday, June 2, 2011

Summary of the Summary of the Judgment of 15 June 1962
(website of International Court of Justice)


CASE CONCERNING THE TEMPLE OF PREAH VIHEAR
(MERITS)
Judgment of 15 June 1962
Proceedings in the case concerning the Temple of Preah Vihear, between Cambodia and Thailand, were instituted on 6 October 1959 by an Application of the Government of Cambodia; the Government of Thailand having raised two preliminary objections, the Court, by its Judgment of 26 May 1961, found that it had jurisdiction.

In its Judgment on the merits the Court, by nine votes to three, found that the Temple of Preah Vihear was situated in territory under the sovereignty of Cambodia and, in consequence, that Thailand was under an obligation to withdraw any military or police forces, or other guards or keepers, stationed by her at the Temple, or in its vicinity on Cambodian territory.

By seven votes to five, the Court found that Thailand was under an obligation to restore to Cambodia any sculptures, stelae, fragments of monuments, sandstone model and ancient pottery which might, since the date of the occupation of the Temple by Thailand in 1954, have been removed from the Temple or the Temple area by the Thai authorities.

Judge Tanaka and Judge Morelli appended to the Judgment a Joint Declaration. Vice-President Alfaro and Judge Sir Gerald Fitzmaurice appended Separate Opinions; Judges Moreno Quintana, Wellington Koo and Sir Percy Spender appended Dissenting Opinions.
*
* *

In its Judgment, the Court found that the subject of the dispute was sovereignty over the region of the Temple of Preah Vihear. This ancient sanctuary, partially in ruins, stood on a promontory of the Dangrek range of mountains which constituted the boundary between Cambodia and Thailand. The dispute had its fons et origo in the boundary settlements made in the period 1904-1908 between France, then conducting the foreign relations of Indo-China, and Siam. The application of the Treaty of 13 February 1904 was, in particular, involved. That Treaty established the general character of the frontier the exact boundary of which was to be delimited by a Franco-Siamese Mixed Commission

In the eastern sector of the Dangrek range, in which Preah Vihear was situated, the frontier was to follow the watershed line. For the purpose of delimiting that frontier, it was agreed, at a meeting held on 2 December 1906, that the Mixed Commission should travel along the Dangrek range carrying out all the necessary reconnaissance, and that a survey officer of the French section of the Commission should survey the whole of the eastern part of the range. It had not been contested that the Presidents of the French and Siamese sections duly made this journey, in the course of which they visited the Temple of Preah Vihear. In January-February 1907, the President of the French section had reported to his Government that the frontier-line had been definitely established. It therefore seemed clear that a frontier had been surveyed and fixed, although there was no record of any decision and no reference to the Dangrek region in any minutes of the meetings of the Commission after 2 December 1906. Moreover, at the time when the Commission might have met for the purpose of winding up its work, attention was directed towards the conclusion of a further Franco-Siamese boundary treaty, the Treaty of 23 March 1907.

The final stage of the delimitation was the preparation of maps. The Siamese Government, which did not dispose of adequate technical means, had requested that French officers should map the frontier region. These maps were completed in the autumn of 1907 by a team of French officers, some of whom had been members of the Mixed Commission, and they were communicated to the Siamese Government in 1908. Amongst them was a map of the Dangrek range showing Preah Vihear on the Cambodian side. It was on that map (filed as Annex I to its Memorial) that Cambodia had principally relied in support of her claim to sovereignty over the Temple. Thailand, on the other hand, had contended that the map, not being the work of the Mixed Commission, had no binding character; that the frontier indicated on it was not the true watershed line and that the true watershed line would place the Temple in Thailand, that the map had never been accepted by Thailand or, alternatively, that if Thailand had accepted it she had done so only because of a mistaken belief that the frontier indicated corresponded with the watershed line.

The Annex I map was never formally approved by the Mixed Commission, which had ceased to function some months before its production. While there could be no reasonable doubt that it was based on the work of the surveying officers in the Dangrek sector, the Court nevertheless concluded that, in its inception, it had no binding character. It was clear from the record, however, that the maps were communicated to the Siamese Government as purporting to represent the outcome of the work of delimitation; since there was no reaction on the part of the Siamese authorities, either then or for many years, they must be held to have acquiesced. The maps were moreover communicated to the Siamese members of the Mixed Commission, who said nothing. to the Siamese Minister of the Interior, Prince Damrong, who thanked the French Minister in Bangkok for them, and to the Siamese provincial governors, some of whom knew of Preah Vihear. If the Siamese authorities accepted the Annex I map without investigation, they could not now plead any error vitiating the reality of their consent.

The Siamese Government and later the Thai Government had raised no query about the Annex I map prior to its negotiations with Cambodia in Bangkok in 1958. But in 1934-1935 a survey had established a divergence between the map line and the true line of the watershed, and other maps had been produced showing the Temple as being in Thailand: Thailand had nevertheless continued also to use and indeed to publish maps showing Preah Vihear as lying in Cambodia. Moreover, in the course of the negotiations for the 1925 and 1937 Franco-Siamese Treaties, which confirmed the existing frontiers, and in 1947 in Washington before the Franco-Siamese Conciliation Commission, it would have been natural for Thailand to raise the matter: she did not do so. The natural inference was that she had accepted the frontier at Preah Vihear as it was drawn on the map, irrespective of its correspondence with the watershed line. Thailand had stated that having been, at all material times, in possession of Preah Vihear, she had had no need to raise the matter; she had indeed instanced the acts of her administrative authorities on the ground as evidence that she had never accepted the Annex I line at Preah Vihear. But the Court found it difficult to regard such local acts as negativing the consistent attitude of the central authorities. Moreover, when in 1930 Prince Damrong, on a visit to the Temple, was officially received there by the French Resident for the adjoining Cambodian province, Siam failed to react.

From these facts, the court concluded that Thailand had accepted the Annex I map. Even if there were any doubt in this connection, Thailand was not precluded from asserting that she had not accepted it since France and Cambodia had relied upon her acceptance and she had for fifty years enjoyed such benefits as the Treaty of 1904 has conferred on her. Furthermore, the acceptance of the Annex I map caused it to enter the treaty settlement; the Parties had at that time adopted an interpretation of that settlement which caused the map line to prevail over the provisions of the Treaty and, as there was no reason to think that the Parties had attached any special importance to the line of the watershed as such, as compared with the overriding importance of a final regulation of their own frontiers, the Court considered that the interpretation to be given now would be the same.

The Court therefore felt bound to pronounce in favour of the frontier indicated on the Annex I map in the disputed area and it became unnecessary to consider whether the line as mapped did in fact correspond to the true watershed line.

For these reasons, the Court upheld the submissions of Cambodia concerning sovereignty over Preah Vihear.
* * *

Khmer people

Khmer people (ខ្មែរ, English pronunciation: /ˈkmɛər/ or /kəˈmɛər/) are the predominant ethnic group in Cambodia, accounting for approximately 90% of the 14.8 million[1] people in the country. They speak the Khmer language, which is part of the larger Mon-Khmer language family found throughout Southeast Asia. The majority of the Khmer are followers of the Khmer style of Buddhism, a highly syncretic version which blends elements of Theravada Buddhism, Hinduism, animism and ancestor-spirit worship.[9] Significant populations of Khmers reside in adjacent areas of Thailand (Northern Khmer) and the Mekong Delta region of neighboring Vietnam (Khmer Krom). Full article at: Khmer People

Heroic Oknha Son Kuy, Khmer national hero, Governor of Preah Trapeang Province, Kampuchea Krom

Australian Defence Forces seek a Buddhist chaplain – any takers?

The number of Buddhists in the Australian Defence Forces has now exceeded 350. This means the ADF is seeking a chaplain to minister to their needs. This issue has been discussed a number of times over the years, but it is only now that the number of Buddhists is great enough that the ADF is actively seeking a chaplain for them.

The role would be as an officer, who would receive basic ‘brush & comb’ training in protocol and so on, but would not go through boot camp. They would minister to the spiritual needs of Buddhists in the Defence Forces – which, one can imagine, would be a tough call.

This call has come through the FABC. If anyone’s interested, let me know and I’ll put you in touch.

In this Resource Package Related to Buddhist Chaplaincy, you’ll find an interesting selection of material on this issue, complied by the ADF. 

Source: sujato

Cambodia-Thailand border dispute at UN court

Tuesday, May 31, 2011

A view of the International Court of Justice in the The Hague as it waits to hear a request for interpretation of its 1962 judgement over Preah Vihear temple. AFP
THE HAGUE, Netherlands — "Murderous armed incursions" by the Thai military around a historic temple in a disputed border region form a "grave threat" to regional peace and security, Cambodian Foreign Minister Hor Namhong told the U.N.'s highest court Monday.

Fighting between the two nations has cost some 20 lives, wounded dozens and sent tens of thousands fleeing since 2008, when the 11th-century Preah Vihear temple was given U.N. World Heritage status, overriding Thailand's objections.

Bas Czerwinski, Associated Press
Cambodia's Deputy Prime Minister and Minister of Foreign Affairs Hor Namhong, right, Sir Franklin Berman, member of the English Bar, center, and Jean-Marc Sorel, Professor of International Law at the University of Paris, left, are seen at the International Court of Justice in The Hague, Netherlands, Monday, May 30, 2011. Thailand and Cambodia will face off at the United Nations' highest court Monday, in the latest move to settle a decades-old battle for control of a disputed border region that has erupted into deadly military clashes. Cambodia is asking the court to order Thailand to withdraw troops and halt military activity around a temple at the center of the dispute between the Southeast Asian neighbors.
In a fresh attempt to settle a dispute that has simmered for decades between the Southeast Asian neighbors, Cambodia is asking the International Court of Justice for a new interpretation of its 1962 judgment that gave Cambodia control of the temple.

Hor Namhong said Thailand is basing its recent military action on an interpretation of the 1962 judgment that is "both erroneous and unacceptable."

Thailand, he said, is using its reading of the ruling "to provide legal cover for armed incursions into Cambodian territory."

A high-level Thai delegation at the court, led by Foreign Minister Kasit Piromya, refused to comment before entering the wood-panelled Great Hall of Justice. They were due to present their arguments to the 16-judge panel later Monday.

Monday's hearing was focused on Cambodia's request for the court to issue an emergency order to Thailand to withdraw its troops from the disputed region. The court could make a decision on the request within weeks, but will likely take years to settle the underlying border dispute.

Tensions along the border have been exacerbated in recent months in part by pressure from influential Thai nationalist groups that have protested in Bangkok, urging the government to take back disputed border territory. Hardcore nationalists insist a 1962 World Court ruling awarding the Preah Vihear temple to Cambodia was unfair.

The flare-up also comes as the Thai military raises its profile in domestic politics ahead of a general election scheduled for July 3.

"Thailand does not merely challenge Cambodia's sovereignty in this region, but is imposing its own interpretation by occupying this zone by murderous armed incursions," Hor Namhong said.

According to its World Heritage listing, the temple dedicated to Shiva "is exceptional for the quality of its architecture, which is adapted to the natural environment and the religious function of the temple, as well as for the exceptional quality of its carved stone ornamentation."

Talks mediated by Indonesia's president in early May between the two countries' prime ministers failed to hammer out a lasting cease-fire.

"The two armies confront one another on a daily basis and new Thai aggression could arise at any moment," Hor Namhong told the judges. "It is time for international law to speak loudly."

By Mike Corder, Associated Press 

Thailand hires 3 foreigners to fight case at ICJ




Thailand has hired three foreign legal advisers to help fight an International Court of Justice case filed by Cambodia.  The three attorneys are from Australia, Canada, and France. Considering the importance of the case, the Bangkok Post is providing an introduction to the lawyers.

Crawford: One of the top UK barristers
Prof James Crawford
Australia national
Mr Crawford is a professor of international law at the University of Cambridge, the United Kingdom. He is one of England's top international barristers and has worked on cases in several international courts, including the ICJ.
He represented Malaysia in a dispute with Singapore over the sovereignty of Pulau Batu Puteh island and in another dispute with Indonesia over the Ligitan-Sipadan islands.



McRae: Teaches law at Ottawa University
Prof Donald M. McRae
Canada/New Zealand national
Mr McRae currently holds the Hyman Soloway Chair in Business and Trade Law and teaches international law at the University of Ottawa.
Mr McRae has been a member of the Permanent Court of Arbitration since 1988. He was elected to the United Nations' International Law Commission in 2006.
He was a counsel for Canada during an arbitration with France over the St Pierre and Miquelon maritime boundary dispute in l991 and 1992, was a legal adviser to New Zealand on maritime boundary issues from 2000 to 2005, and counsel to Suriname in a dispute with Guyana in 2006. 


Pellet: French expert on international law
Prof Alain Pellet
French national
Mr Pellet is an international law professor at Universite' Paris Ouest-Nanterre-La De'fense.
He is one of the most distinguished French experts on international law and has made a name for himself as the representative of several countries before the ICJ in the Hague.
He is one of the most active lawyers practising before the ICJ.
In addition, he serves in an advisory capacity to international organisations on issues concerning administration and international legislation. He has been a member of the UN's International Law Commission since 1990. He was the commission's chairman in 1997.



 

The Lord's Compassion

Monday, May 30, 2011

Putting aside the bonds offspring have for their parents, and giving up the love he felt for his wife and child, the Lord renounced the world and dedicated himself to the quest of truth. He did this for the good of the many, for the welfare of the many, for the good, the welfare and the happiness of gods and humans, out of compassion of the world.

Turning his back on wealth and royal glory, and all the security they provide, the Lord renounced his palace to live in the lonely forest. He exchanged a golden palace for the roots of the trees. He did this for the good of the many, for the welfare of the many, out of compassion of the world.

Assailed by Mara and his army, attacked by fearful shapes and sounds, enduring menace and doubt, the Lord remained calm and resolute, never being diverted from his noble quest. He overcame Mara and his army for the good of the many, for the welfare of the many, out of compassion of the world.

When the Lord attained enlightenment and achieved his high purpose, he decided to teach what he had realized to others, rather than enjoy the happiness of liberation alone. The Lord did this for the good of the many, for the welfare of the many, out of compassion of the world.

When he heard that Angulimala was waylaying travelers and murdering them, the Lord disregarded the dangers of the lonely roads and went to teach him the Dhamma of peace. He did this for the good of the many, for the welfare of the many, out of compassion of the world. When the Lord could have partaken in royal banquets, he was content to eat scraps and simple fare. He could have worn cloth of gold gowns but he was satisfied with a robe of rags. The Lord did this for the good of the many, for the welfare of the many, out of compassion of the world.

Disregarding the heat and dust of summer and the icy gusts of the winter, the Lord traversed long roads and paths, byways and jungle tracks, to teach the Dhamma to one and all. He undertook such journeys for the good of the many, for the welfare of the many, out of compassion of the world.

Although abused by Asurinda, denied alms by the people of Pancasala, and mocked by the ascetic Nigrodha, the Lord never turned his back on the hostile, but remained open and friendly to all. He acted thus for the good of the many, for the welfare of the many, for the good, the welfare and the happiness of gods and humans, out of compassion of the world.
 

Buddha, Buddha, who is "the Buddha"?

Saturday, May 28, 2011


Bhikkhu Bodhi was born in New York in 1944. He received a B.A. from Brooklyn College and a Ph.D. in philosophy after moving to California to attend the Claremont Graduate School as he prepared to become a Theravada monk. He moved to the Washington Buddhist Vihara, a Sri Lankan temple. Eventually he moved to the island of Sri Lanka where he studied under an eminent and accomplished monk Ven. Ananda Maitreya.

Bhikkhu Bodhi learned Pali and continued his scholarship under the guidance of the German monks who had arrived a generation earlier. Ven. Nyanatiloka, who created the Buddhist Dictionary: Manual of terms and Doctrines, was the teacher of the German monk Ven. Nyanaponika. Ven. Nyanaponika founded and was editor of the prolific Buddhist Publication Society, before transferring that honor to Bhikkhu Bodhi, the greatest living translator of Buddhist texts.

While living in Washington, Bhikkhu Bodhi was often asked to teach, which impacted his practice. So he created a solution -- a mail order way to learn Buddhism. This was a ten tape series of lectures and accompanying material called The Buddha's Teaching: As It Is. "The Buddha" was the first tape in the series. More in the series may be found here (sobhana.net). After 25 years in Sri Lanka, he returned to the US and currently lives in Upstate New York, at a Buddhist temple called Chaung Yen Monastery, where he teaches and is able to continue his scholarship and English translations.

Original posted at: 

Seven Days in (Buddhist) Los Angeles

The City of Angels has far too much for Buddhists to do. May means Buddhist X-mas: The Buddha's birthday, great enlightenment (maha-bodhi), and final nirvana are all celebrated on the full-moon day in May.

With a growing number of Buddhist temples and communities, it is being celebrated in various cultural traditions throughout the month. (The Mahayana school celebrates the days over the year, but the older Theravada follows references in the sutras that point out the coincidence).

From May Day to Mother's Day to Labor Day, May is already busy on the American calendar. Add Asian American celebrations from Bangladeshi, Burmese, Cambodian, Indian, Indonesian, Laotian, Sri Lankan, and Thai communities (Theravada) to Chinese, Japanese, Korean, and Vietnamese (Mahayana/Zen) communities to Bhutanese, Nepalese, and Tibetan (Vajrayana) communities, Los Angeles is awash in saffron, yellow, red, white, and, blue.

Then there are the ordinary spiritual events that fill the week, protests, concerts, and pretty soon there's hardly time for work, family, and TV. The last Saturday in May marks the last two Vesak/2600th Buddha Festival celebrations in the Los Angeles area.
  • The California Bodhi Vihara (Indian Theravada from Chittagong, Bangladesh) is holding its opening ceremony in Long Beach with monks from many traditions, a Bodhi tree planting, exotic Thai and Cambodian dancers, and food galore.
  • Orange County's Sri Lankan community will close out the month with a 1,000 person strong showing at 6:30 pm in the relatively new Anaheim temple.
Original posted at: 

Kampuchea Krom at a glance

Tuesday, May 24, 2011

MAP OF KAMPUCHEA KROM

Originally posted at: Khmer Kampuchea Krom Community.

Kampuchea Krom is rich in history and civilized culture before the Vietnamese settlers arrived on the northern border with Champa Kingdom.

Kampuchea Krom is the oldest land in Southeast Asia.

The Khmers called this part of the Khmer Empire [Present day Kingdom of Cambodia], Kampuchea Krom. Kampuchea Krom is also known as Lower Cambodia, Mekong Delta, or Cochin China. The Khmer populations of this beautiful landscapes share the same race,
religion, national language, culture, custom, tradition, and great history as the Khmers in Cambodia. Kampuchea Krom is slightly smaller in size than her motherland, Kingdom of Cambodia.

Kampuchea Krom or Cochinchina becomes part of French Indochina on October 17, 1887.

KAMPUCHEA KROM AT A GLANCE

Kampuchea Krom is composed of 68,965 square kilometers, 21 provinces and municipalities, two large islands - Koh Tral and Koh Tralach, 171 districts, 1,368 communes, 14,778 villages, more than 13 million Khmers, more than 567 Buddhist pagodas and more than 20,000 Theravada Buddhist monks.

99% of populations are Theravada Buddhists.

The Khmer kings, governments, regimes and citizens have never relinquish (give up) this part of their country to foreigners.

Kampuchea Krom has been under an ongoing colonial control since her division from motherland, Cambodia.

June 4, 1949 is the date that the Khmer Kampuchea Krom citizens grieve. The Khmer Kampuchea Krom people have organized Buddhist Service annually to honor the fallen Khmer Buddhist monks and heroes, who sacrificed their lives for Kampuchea Krom and Theravada Buddhism.

Colonial France divided, ceded and transferred Kampuchea Krom to colonial Vietnam on this date. The freedom of Khmer Kampuchea Krom has been mostly stripped by the Vietnamese ruling regimes and governments since. The French colonial administration committed injustice upon the more than 13 million Khmers of this beautiful fertile land.

Justice remains elusive for Cambodia, Kampuchea Krom and her citizens.

And...The struggle to regain freedom and human rights by the Khmers in Kampuchea Krom continues as long as injustice commits by the ruling Vietnamese regime(s) has not produced a fruitful result.

The followings are Khmer provincial, municipal and island names that the Vietnamese authorities have changed repeatedly.

1. Preah Trapeang province
in Vietnamese - Tra Vinh
(Vinh Binh)
circa 1731, 1840 Vietnamese encroached and conquered

2. Khleang province
in Vietnamese - Soc Trang
circa 1758, 1840 Vietnamese encroached and conquered

3. Mort Chrouk province
in Vietnamese - Chau Doc
circa 1715, 1757 Vietnamese encroached and conquered

4. Kramuon Sor province
in Vietnamese - Rach Gia
circa 1715, 1757, 1758 Vietnamese encroached and conquered

5. Pol Leav province
in Vietnamese - Bac Lieu
circa 1840 Vietnamese encroached and conquered

6. Tuk Khmau province
in Vietnamese - Ca Mau
circa 1840 Vietnamese encroached and conquered

7. Peam Banteay Meas province
in Vietnamese - Ha Tien
circa 1715 Vietnamese encroached and conquered

8. Prek Russey province
in Vietnamese - Can Tho
circa 1758, 1840 Vietnamese encroached and conquered

9. Long Hor province
in Vietnamese - Vinh Long
circa 1731 Vietnamese encroached and conquered

10. Peam Barach province
in Vietnamese - Long Xuyen
circa 1715, 1731 Vietnamese encroached and conquered

11. Raung Domrei province
in Vietnamese - Tay Ninh
circa 1770 Vietnamese encroached and conquered

12. Prey Nokor city
in Vietnamese - Ho Chi Minh city (Saigon)
circa 1696 Vietnamese encroached and conquered


13. Tuol Tamoak province
in Vietnamese - Thu Du Mot
circa 1696 Vietnamese encroached and conquered

14. Phsar Dek province
in Vietnamese - Sadec
circa 1757 Vietnamese encroached and conquered

15. Changva Trapeang Sraka Trey
province in Vietnamese - Bien Hoa
circa 1651 Vietnamese encroached and conquered

16. Me Sor province
in Vietnamese - My Tho
circa 1731 Vietnamese encroached and conquered

17. Preah Suorkea province
in Vietnamese - Baria
circa 1651 Vietnamese encroached and conquered

18. Koh Koang province
in Vietnamese - Go Cong
circa 1731 Vietnamese encroached and conquered

19. Kampong Russey province
in Vietnamese - Ben Tre
circa 1732 Vietnamese encroached and conquered

20. Kampong Kou province
(New name) in Vietnamese - Tan An
circa 1669 Vietnamese encroached and conquered

21. O Kab province
in Vietnamese - Vung Tau
circa 1651 Vietnamese encroached and conquered

22. Koh Tralach (Tralach Island)
in Vietnamese - Con Dao (Con Son)
circa 1765 Vietnamese encroached and conquered

23. Koh Tral (Tral Island)
in Vietnamese - Phu Quoc island
circa 1939 Vietnamese encroached and conquered

Koh Tral Island has an area of 567 square kilometers; about 62 kilometers long and between 3 kilometers and 28 kilometers wide. The island physically is located closest to Cambodia's Kep seaside city. Visitors can see Koh Tral Island from the coastline of Kep. It is about a 30-minute motorized boat ride.

Cambodian Buddhists march to mark Buddha's day

Tuesday, May 17, 2011


PHNOM PENH, May 17 (Xinhua) -- Thousands of Buddhists and Buddhist monks on Tuesday morning marched around Preah Reach Trap Mountain, where the relics of Buddha are housed, in order to mark Visak Bochea's day, or Buddha's day.

In Cambodia, the Buddha's relics are housed at the cliff of Preah Reach Trap Mountain, located in Kampong Speu province's Oddong district, some 40 kilometers north of Phnom Penh.

The event was also attended by the President of the National Assembly Heng Samrin and Deputy Prime Minister Kong Sam Ol, minister of the royal palace.

Visak Bochea day is the anniversary of the Buddha's birth, enlightenment and death; it's a religious holiday in Cambodia.


During the event, participants had brought praying stuff such as candles, incense sticks, flowers to pray to the Lord Buddha and offered foods and cash donations to about 800 Buddhist monks in order to dedicate to their ancestors.

In a related event later in the day, 2,600 Buddhist monks marched in Phnom Penh to mark the day. The procession had been participated by Deputy Prime Ministers Yim Chhay Ly and Man Sam An as well as thousands of Buddhists.

Buddhism is the state religion in Cambodia. About 90 percent of the country's 14.3 million people are Buddhists.

According to the figure of the Ministry of Cults and Religion, the country has approximately 4,400 Buddhist pagodas with more than 50,000 monks. 





Editor: Bi Mingx
PHNOM PENH, May 17 (Xinhua)

VISAKHA PUJA DAY: THE INTERNATIOAL DAY OF VESAK AT UNITED NATIONS

Monday, May 16, 2011

THE INTERNATIONAL DAY OF VISAKHA AT UNITED NATIONS

 In the year of 1999, as the United Nations is the world organization that people around the world have recognized its activities, consented to announce the Visakha Day as the international important day of the world on December 15, 1999 that has been encouraged by Buddhist organizations from Sri Lanka, Bangladesh, China, Lao, South Korea, Vietnam, Bhutan, Indonesia, Nepal, Cambodia, India, Pakistan; and Thailand agreed to present to the United Nations in Bangkok in order to do official announcement on 25th April 2000. It has brought about delight to Thai Buddhist people as well as Thai government. The activities of the promotion of Buddhism are held by Thai Sangha and people in the Visakha Festival all over Thailand.

Visakha Puja Day is one of the greatest Buddhist holidays which falls on the 15th day of the new moon in the 6th lunar month that is the month of May, in the year with extra eighth lunar month; the Visakha Puja Day will fall on 15th day of the new moon in the 7th lunar moth.

Visakha Puja Day is regarded as an important Buddhist holiday, because it is connected with three important events in the life of the Buddha i.e. birth, enlightenment and death ; these three days fall on the same day miraculously. It is the most sacred day in the Buddhist calendar, when the day has come; both monks and lay people specially perform ceremonies recollecting the wisdom, purity and the great compassion of the Buddha.

BIRTH OF THE BUDDHA

The Buddha was the king by birth, Gotama by lineage and Sakya by race, born in 80 years before the Buddhist Era in the middle country at Lumbini park (Lumpini, nowadays, is Lumminde in Nepal) between Kapilavasthu of Sakya and Devadaha of the Koliya region, which is on the full Moon in the month of May in 625 B.C.. Buddha’s father was Suddhodana, his mother was Mahâmâyâ who wanted to go to Devadaha, her native place, when she was far- gone in pregnancy, in the morning of Visâkha Punnami Day, came over the beautiful Lummbi Grove on the way to Devadaha, had a break of her traveling under the shade of a flowering Sal tree; but that was not to be, then she gave birth to her child. When the news was heard, the King of Sakya and the King of Koliya were very pleased. Mahâmâyâ and her son were brought to Kapilavasthu.

HIS ENLIGHTENMENT

The prince Siddhattha had been taken care and instructed well since he was a child until he was a young, married with Yasodharâ, the princess of Devadaha, had a son called “Rahula”. With the advance of age and maturity, the prince began to glimpse the woes of the world. He renounced his wife and a child as well as a crown that held the promise of power and glory, became a monk on the bank of the Anomâ River, and then he sought guidance from the famous sages who would teach him all they knew, being led he practiced concentration reached the highest meditative attainments possible thereby, but it was not satisfied with anything for attaining Supreme Enlightenment, left them in search of the still unknown. In his wanderings he finally reached Uruvelâ of Magadha (in Bodhgaya, Bihar state, India), practiced alone until attained the Enlightenment on the Full-Moon Day of the 6th lunar month in 45 years before the Buddhist Era.
What is enlightened are the four Noble truths:-
1. Dukkha is unsatisfactionariness, physical and mental suffering.
2. Samudaya is cause of suffering.
3. Nirodha is cessation of suffering.
4. Magga is the path leading to cessation of suffering.
These four are the truth which is called “Ariyasacca” that is discovered by the Buddha, and more sublime than common reality.

HIS PARINIBBANA (DEATH)

The Buddha, after his Enlightenment, had done daily routine, taught the persons who could be instructed until they have attained the Eye of Truth, sent his disciples to villages, districts and capital cities to introduce his teachings until Buddhism has been established and wide-spread. He attained Nibbana on Tuesday 15th day of the new moon in the 6th lunar month in the year of the small snake at Sal Grove in Kusinagar of Malla, Uttra Pradesh, India when he was 80 year old.
On the occasion of the Visakha Day, a grand religious ceremony has been continuously held in Jambudipa or India where it is the land of Buddhism; since Buddhism has spreaded into Thailand, Burma, Cambodia, Lao and Sri Lanka, the religious ceremony of Visakha Day has been performed still now.

One of the genuine delights of Vesakha in Sri Lanka is the lanterns (Vesaka kudu) people make to celebrate the festival. For a week before children and young men spend their spare time making these lanterns out of bamboo and semi-transparent paper. Then they hang them on trees or in front of their houses and put a light inside them. The traditional ones sway gracefully in the breeze, the more innovative ones are slowly with electric motors as they illuminate the night with their subtle pastel colours. Crowds spend Vesakha eve walking around admiring other peoples’ lanterns.  

ACTIVITIES ON VISAKHA PUJA DAY

1. Offer alms to monks and pour the water for dedicating the merit to all beings and departed ones.
2. Practice meditation and listen to the Dhamma preaching.
3. Observe five precepts or eight precepts and abstain from the causes of bad bodily and verbal deeds.
4. Perform the candle procession around the respected place of worship, and participate in the activities of the Visakha Puja Day.
5. Arrange an exhibition of Visahka Day.
6. Hoist the flags at the houses, monasteries and government offices.
However, accomplishment of charity, morality and practicing meditation are more important than others.


Source: Dhamma Musings and Facebook Note

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Tuesday, April 12, 2011

 
 
 

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