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Rationale

Cambodia has a rich cultural heritage that is disappearing fast. In our Culture Preservation Museum project, our initiative seeks to celebrate, honor, and promote Cambodia's cultural essence through an immersive online platform. Cultural heritage includes traditions, clothing, architecture, food, and language. This digital project aims to showcase Cambodia's rich heritage to a global audience. By doing this, we hope more people will understand, appreciate, and acknowledge Cambodia's unique and diverse culture.

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APSARA DANCE (CAMBODIAN ROYAL COURT DANCE)

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APSARA DANCE (CAMBODIAN ROYAL COURT DANCE)

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Krama is a traditional Cambodian scarf. It is made of cotton and decorated with plaid patterns in different colors, making it versatile. It was created as a hood to block the sun and protect the face against dust. It can also be used as a hammock, tote bag, towel, or makeshift mat.

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Kramar is a sturdy traditional Cambodian garment and signifies the Khmer cultural identity with many daily-life uses and ornate by all segments and religions.

We, Khmer, are not hard to understand about "What Kramar is?" due to this thing was born and existed with us from the past. But, if we talk about the deep history and how to wave the scarf, it is a unique and complex thing and requires a long research. However, Khmer society considered it an essential part of their everyday life and activities. It is just only a tab of the skirt, but it connected with the value of identity and cultural aspects in it. Kramar has a unique value for farmers, workers, and citizens by using in daily-life activities such as wrapping, head, and body covering, scarfing and selling. In the context of Khmer traditional and culture, Kramar can be used during the Khmer religious ceremony such as the wedding, other ceremonies, part of Khmer popular game, and unforgettable national identity. In the Khmer modern society, however, Kramar is a good and suitable as a souvenir, as belonging to ornaments, or as materials of garments or other utensils. Due to its significant value, we have to do a research, make more understanding, and sustainably preserve it.
Evidence and history of weaving in Khmer Society
Kramar is a product that produced from the weaving and designing form many raw materials such as cotton or silk and natural dye (Leak) for the color. Stretches back to the ancient time, threads, Wooden board " Kda Mol", Wooden teeth "Thmenh Chheur Trol" and loom (Kei) are the required materials for weaving. Based on the historical evidence, archaeologists have found the part of Kbal Trol (kind of equipment used for weaving) and a bend of thread ( Khna Om Bos) at Mlou Prei archeology site located in Preah Vihea province, which was about 200-year-old before Christianity. The above evidence could have explained that people living on this land have been weaving since 2200 years ago.

Likewise, based on the inscription study, they have found some inscriptions consist of words that make us think about the evidence of the weaving in the ancient era. Through the inscription of Sarsar 100 pagoda ( K.124) in the 9th century, they have found a "krapās" word in the 16th and 9th line. However, the Tvea Kdei inscription also known as the 8th gate in the 10th century, also have word "krapās" in 28th and 31st line. These words have been conjectured by the researchers to refer to the so-called "Cotton or in Khmer krapās " as a raw material used in weaving. The overall meaning in the two instructions described the rendering of things to the temple for use, including the male and female slaves.

In between the 11th century, there was the word " tai thkar" in the inscription of East Snoeung temple (K.879) in the 8th and 19th line. While, the inscriptions of Rokar Kork (K.155) in lines 9th and 26th have a word " rañhvai", and the Prey Mean inscription on line 9th contain the word " Ku tp āñ", and the word " tai thk ār" in line 12th from the Snong temple inscription. By these words, they can be assumed that period; weaving is exactly occurrence in Khmer society, even there were many names of men and women who responsible such work, as evidenced in the above inscription.

By the end of the 13th century according to Zhou Dagan's record about clothes, said Khmer people, from the King to the normal people both men and women were shirtless, only a small skirt wrapped around ( Jarng Pong); and if they go out, they take a large skirt and wrapped it over. The study also indicated that the dressing is also in style depending on their social class. However, through the Chinese diplomatic note, we could know that the weaving of fabrics in Khmer society at that time began to grow so much in advance, despite the customary habit of locality preferably shirtless. Moreover, based on the carvings along the temples, it is almost certain that Khmer has fabrics for producing clothes. Therefore, it is believed that the Kramar we use today has existed since ancient times, although it is not clear about the source of word "Kramar" yet and Khmer often called the word "Krama" depend on the areas they located such as scarves, towels, and chhnout. etc.
How to weave a scarf?
We do not have any evidence of how to weave in the pre-history. But according to the research and observation of the way of weaving in contemporary Khmer society can be made in two ways- traditional and modern. Modern weaving is less complicated, for both equipment and textile materials include silk and dye (Leak) that are imported from neighboring countries. For traditional weaving, however, consists of many complicated phases, and the equipment and materials used for weaving are made directly by craftsmen. This work seems to reflect the knowledge, creativity, and patience of each craftsman to achieve a Kramar for sale or use. For this reason, we only suggest how to weave Krama in a traditional way, and the following exhibition below are some of the ways in which the scarf is woven from the thread.

Generally, the traditional way of weaving has to go through many phases after harvesting cotton from the field, and in other words, there are many technical and difficult words to describe. However, all those phases counted from ginning the cotton (separate the seed from cotton, in Khmer Bos Krapas), carding cotton fiber ( t'pic), swabbing the cotton, spinning the thread, kong thread, dyeing color, Oy Bai, warping thread on the loom " Arn Torng", preparing the heddle on a loom "tkar", and weaving in the later phases if making a scarf.

"Bos Krapas" is the way of ginning the cotton by separate the seeds from cotton and keep it partially. Next, they hit the cotton by the whip, the so-called " t'pic". Outside of that, they take the thread after t'pic and then thinly swab cotton into thin strips for spinning. This phase is called " cotton swab". After the cotton swab, the cotton was woven into the thread. The spinning tool was called the wooden wheel which made of wood and bamboo. The looming process is quite complicated for processing the cotton to the fibers. Once the fiber is threaded, the thread is rolled onto tube or bunch (or in Khmer " Kong" or " Rong Voeng - the frame on which thread is wound prior to rolling it on a bobbin") in order to make it out as coil for boiling water and then dye color in the next phase. Color dyeing is an important stage of weaving, and it is necessary to have a thorough knowledge of the color texture and technique of dyeing. Normally, it is considered a good color for weaving work, which is naturally refined color dyes and the color is longer and prettier than chemical color dyes. Natural dyes can be made of various colors but it was divided into four main colors: red, yellow, blue and black.

The red color comes from the pith of sbaèng tree (Caesalpinia sappan) and the seed of rose-apple. Fresh Red comes from the scab of the tree (usually Khmer called Krormor Chhuer) or Lac Chum KrorLarng. Light Red produces from the peel of Gumtree ( Sambork Chhuer Teal). Reddish-bruised (Krorhorm Joim) takes from the peel of Sma è tree. Krorhorm Bromeouk makes of the peel of Kandoul tree ( Careya shaerica Roxb). While the reddish-gray takes from the peel of the Papyrus tree ( Smarch Tree). Dark red makes from the peel of Narva or Burama Paduak tree ( Tnong Tree) and Ceylon Oak tree ( Pong Ror Tree).

The yellow color comes from the Curcuma zeodaria ( Preah Angkourl) and turmeric ( Rormiet) (mashed with water). Old yellow color gets from Garcinia Vilersiana ( Pror Haut). Light yellow comes from the peel of Banyan tree, Jackfruit tree, larkspur tree ( Changreak tree), Markhamia pierrei ( Dok Po tree), Takeo bushwillow tree ( Sangké tree or Combretum quardanulare), Om Pil Barang Tree, and Arn Chey Tree.

The blue color comes from the Wild indigo tree ( Trum Tree). But the dyes from this tree could change into old blue or green color depending on the duration of soaking in the water. If it soaks for one night, it will get the light green; but, if it soaks for two nights, it will get the blue color. They also can use chili leaves, Ivy gourd leaves (Coccinia granis or Sloek Bas), or tamarind leaves to make the blue color.

Black color comes from Swamp Bushwillow ( Trors Tree), Derm Phnous leaves, Asian Bulletwood fruit or Spanish Cherry ( Pkar Tkol), Diospyros mollis ( Mork Khleur). However, in order to get a good black color, they have to take silk or skirt to dye with green color, then dry it, and dye with the black color later. However, for the other colors, they also can create it from other types of plants.

Before dying the thread, we have to take a regular soaked for overnight. In the morning, we have to dry the thread, and leave it some time, and roll it with shapes like worms in order to make it easier to dip. Traditionally, there is not much the color which is often used for the dyeing; there is just only dark blue and white color. That is why Kramar of that generation is still not very much colored. But nowadays, they can make more colorful Kramar than before, since they use more chemical colors.

After dyeing the thread, it is reached another stage called " Oy Bai". Oy Bai is to make the thread to be tougher than before and be more useful. The way to do it is to soak the thread into the water with rice ( bai), and steam until it is tough. Moreover, the rice is milled into the powder and mixed with water and other ingredients to use instead of rice.

After that, it moved to next stage called " Arn Torng ". Warping the thread on the loom is for dividing the proper amount of threads on the wooden teeth (tool) and insert the thread into each gap between the wooden teeth. In this stage, they need to spend many days and many human powers.

Next, it reached another stage called " Trokor". We set up nylon to trokor to separate threads. Then, this action is repeated after flipping the wooden board over. And, they make the threads into Korm Krala. Korm Krala, in general, is divided into five forms such as Krala Chaktrong (Square Shape), Krala Thnang Om Pov, Krala Kat or Krala Phlous, Krala Kanh Chork and Krala Sroka Lenh.

After they set up all tools, the last stage called Weaving. Weaving cando it on Kei (tool). Based on the documents, Traditional Kei is approximately 4 to 5 meter in length and generally, it is carved to design on the Kei and Trorl. In fact, as we can see the traditional Kei where exhibited at the National Museum. In particular, the modern Kei is approximately 2 meter in length only. In the weaving stage, Trorl is an important stuff because it has been used to deliver the threads one by one to produce the Krama. Trorl is shaped similar to Khmer Boat.
Krama in Culture and Using Context
Generally, Krama was weaving in Khmer Society consist of two types such as Thread Scarf and Silk Scarf. Thread Scarf is woven from the thread that made by krapās as the above mentioned. For Silk Scarf, on the other hand, is woven from the thread that made by silkworm. According to the observation between the two types of the scarf, Khmer people always use Thread scarf more than the Silk scarf in their daily use due to this kind of scarf are easy to maintain and wash. For the Silk Scarf, it was used when there is a celebration or just an ornament item. And nowadays, the Silk scarf is popularly used as a souvenir item. The Silk scarf cannot often wash as the Thread scarf because it could be broken. However, if we look at Khmer scarf in Culture and Using Context, Kramar showed the identity and absolute benefits for Khmer People; as mentioned in Khmer poetry by Mr. Phrum Mainh. In daily use context, Kramar can be used as wrapping, head, and body covering, and scarfing. In the countryside, Middle-age-men use Kramar to dress as the skirt at home or bathe changing. For the middle-age-women use Kramar to wrap their body or bathe changing. In the ancient time, it is used by middle-age-women for covering their body (as Jacket) when they have a long journey. And, men used it as a belt.

In other ways of using, it can be used as blanket or flooring for seat and sleep. Furthermore, the big size scarf can be used as hammock for the baby and other ways such as " Rong Vael", " Sampeay", " Bang Vech", or can be bind as " Bag or Barv" or " kar Rong ", can be used as wire to tie wood or bunch of sugar cane.

Khmer people mostly elder people in the countryside always use Kramar for scarfing or " Pea Nea" during join the celebration or go to the pagoda. Moreover, we always see that elderly people use Kramar as flooring during the monk perform the sermon, due to they believe that it is a temperament in sacrificing to a sermon. In the Khmer wedding ceremony, it is used to wrap Bai Proloueng, areca " Sla Dok or Sla Kon Saeng", and areca flower. In Khmer popular folk game, it is used as an item in the game like folded to make Chhoung, braid for Leak Kon Saeng "Hiding Scarf", covering eyes for hit pot clay and so on. In 2001, Kramar was transformed into dance and was officially perform during the National Cultural event held on 03 March 2002, and the dance was inscribed in the teaching program of Faculty of Choreographic Art until present.

By Kramar is always exist in the mindset of Khmer people. In the sports sector like Bokator ( Khmer Martial Art), Kramar is defined for ability and skill level identities, such as black Kramar and gold Kramar. Even in the method of self-defense technique of the martial art also used Krama. Moreover, many Khmer celebrities take Kramar for design as clothes, bag, or omental item during their performance. In offices and some modern restaurants design Kramar as window curtain or tablecloth, which show the relation of Kramar in Khmer modern society.

Presently, Cambodia is being recognized by the world that it is a country that riches in traditional cultures, civilizations and sparkling on the land of Angkor and the people living in an innovative manner. A group of young Khmer people has propelled their campaign to claim the Guinness World Record for weaving the longest Cambodian scarf or Kramar. The official record endeavor will begin on Valentine's Day, February 14, 2018. It is arranged by GoGo Cambodia, an organization set up by youth to promote Cambodian national pride. The effort must create a kramar of no less than 1,000 meters' length to satisfy prerequisites set by Guinness World Record.

On July 1st, 2018, Cambodia has won another new place in the Guinness Book of World Records for more than 1,000 meters long version of the Khmer scarf (Kramar). Thousands of the Union of Youth Federations of Cambodia (UYFC) members unrolled a Kramar on Koh Pich island, Phnom Penh for a visiting Guinness official to measure the garment. "With 1,149.8 meters, you have set a new Guinness World Record!" announced by a Guinness adjudicator Mr. Swapnil Dangarikar to a large cheering crowd.

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Khmer Scarf (Krama / Kroma / Krawma) - Cambodian garment | IntoCambodia.org

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Kramar is a sturdy traditional Cambodian garment and signifies the Khmer cultural identity with many daily-life uses and ornate by all segments and religions.

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The Apsara Dance is a classical dance form rooted in the Cambodian culture. Inspired by ancient Khmer cultural stories and Hindu mythology, the dance showcases graceful movements, hand gestures, and stunning costumes. Apsara in Hindu mythology, refers to celestial nymphs known for their beauty and elegance. This dance form is often performed by women and is characterized by its slow, ethereal movement, telling stories along the performance.

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In 1904s, Queen Sisowath Kossomak Nearirath Serey Vatthana, the wife of King Norodom Suramarit, was sent an invitation to visit the Sothearath primary school. While there she saw the schoolmistress prepare an inspirational Angkor Apsara dance performed by young school children in the paper Apsara costume including Crown, Sampot, and Flower, all referencing Apsara represented at Angkor Wat. The Queen got the idea to re-create the dance, which led her first granddaughter, Princess Norodom Buppha Devi, a daughter of Norodom Sihanouk, to become the first professional Apsara dancer of the modern era. The Princess started practicing the dance at 5 years old and danced Apsara for the first time during King Norodom Sihanouk's tenure. 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.

The costumes reference the Apsara on the Angkor Wat temple. In the past, the headdress of the lead Apsara has five points or tips, with two rows of spherical decorations like the Apsara pictured at Angkor Wat. Moreover, Headdress is worn by the subordinate dancers and generally has three points and only one row of sphere decoration. And, these crowns often include garlands of artificial hair with ornate adornments. In modern dance routines, nowadays, the five points crowns are frequently absent.

There are various accessories for decorating and embellishing dancers. The collar is embellished with detailed gold-colored copper ornaments and beaded designs. Furthermore, this round decorative collar (red colored) is highly visible, mostly found just below the neck. The elaborate decorations are usually found gracefully decorated in two separate rows. Additional copper ornaments are found hanging below these rows, in the shape of difficult-to-describe warped spear tips, the largest of which is centralized.

There are a total of four types of wrist jewelry: Kong Rak, Patrum, Kong Ngor, and Sanlek. The first is a truly beautiful diamond-like studded bracelet a fine and elegantly wrist jewel decorated in a tree branch-like fashion, the second is more of a spring-like coiled gold colored thick copper while the third type of bracelet (two sets are worn) are small round beaded orb/sphere bunches delicately connected to one another, the last bracelet is an intricate and well decorated thickly rounded jewel. Additionally, an Apsara dancer may be found wearing a garland of jasmine. Dangling earrings, which are bound in bunches, traditionally stretch almost to the shoulder. These dangling earrings are mainly duplicated from the design of the 'krorsang' flower (a large spiny tree with sour fruit) and are preferred to the 'metes' (chili) flowers, which are held to be less beautiful.

Two types of gold ankle jewelry are usually worn by the Apsara dancer, the first being Kong Tong Chhuk and the second Kong Ngor (or Kong Kravel). The Sangvar is a loosely decorated band of beads worn crosswise. The golden flower is considered a body-decorating element, either worn on the waist or carried during the performance. It too is gold in color and made of thin flexible copper.

Apsara Dance or Robam Tep Apsara or Robam Apsara is a Khmer traditional dance created in the mid-20th century by the Royal Ballet of Cambodia, under the patronage of Queen Sisowat Kosamak. The dance is performed by 5 or 7 females with graceful and sinuous gestures to narrate classical myths or religious stories. The costumes follow the Apsara on Angkor Wat temple. However, they are different depending on the Apsara roles. All dancers wear the same tops and headdresses (5-point crowns), and different colors of silk Somput Sarabab.

Apsara Dance is one of many repertory dances of The Royal Ballet of Cambodia that has been listed and proclaimed as a Masterpiece of Oral and Intangible Heritage of Humanity by UNESCO on November 2003.

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Apsara Dance-One of the Repertory of Dances to the Royal Ballet of Cambodia | IntoCambodia.org

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There are many classical dance forms in Cambodia, of which a highly stylized art form was once confined mainly to the courts of the royal palace and performed mainly by females. Known formally in Khmer as Robam Apsara, the dancers of this classical form are often referred to as Apsara dancers.

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Cham bab wrestling is a traditional form of Cambodia wrestling. the rules are very simple, players would try to pin down their opponents to win. Although nowadays it's a male sport, but Khmer wrestling was once practiced for male and female.

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Boak Cham Bab is a folk wrestling that originated in Cambodia. The fact that women compete in this particular wrestling technique makes it special. In classical wrestling, participants wear colorful loincloths and begin the match with a long dance lasting several minutes. By doing so, the wrestlers would warm their muscles up, which is a way to honor their coaches. As soon as they hear the command, they lash out at one another with ferocity, attempting to throw each other off balance.

What Is Khmer Boak Chambab?

Boak Chambab is traditional Cambodian wrestling, a sport in which two opponents try to pin (hold) each other's back to the ground. It has been practiced as far back as the Angkor period and is depicted on the bas-relief of a certain temple.

The earliest form of Khmer traditional wrestling was called Maloyuth, created in 788 A.D. It evolved to the current form of wrestling, Bok Cham Bab, in the 8th century. Although predominantly a male sport today, Khmer wrestling was once practiced by both sexes as female wrestlers are also displayed on the Banteay Srei temple.

In Khmer wrestling, dancing is as important as wrestling. A match consists of three rounds. Wrestlers perform pre-match ritual dancing before the match in which the wrestlers dance and move to the music. A wrestler wins a match by two out of three rounds. However, after each round, the loser is asked if he still wishes to continue with the match.

Drum beats traditionally accompany the Boak Cham Bab match; two drums are known as Skor Nhi (female drum) and Skor Chhmol (male drum). Traditional matches are held at the Cambodian National Olympic Stadium during the Khmer New Year and other Cambodian holidays.

This folk sport used to be a means of choosing tribal and regional leaders. In the olden times, elders taught the young in their village on the full moon night after harvesting. It would take place on a rice paddy outside the village and under the moonlight. Today, the sport is still practiced in Pursat and Kampong Chhnang wrestling clubs.

How Do Participants Perform Khmer Bok Cham Bab?

Players appear to be the real warriors trapped in a surreal battle duel while the following drums beat rapidly, preserving the match's tempo. The combat will be called off when neither side can gain an edge, and the dance will restart.

Participants will swap between wrestling and dancing for a long time. You'll be rewarded with a point in the game if you successfully toss your opponent and cause them to land on their back.

The judge has the final say on who wins each of the three rounds. The ultimate winner is the one who has won two of the three rounds of the competition. Wrestlers can only use their arms and legs in the competition.

How Did Khmer Physical Sport Take Place?

Historically, this activity fulfilled three vital functions in Cambodian traditional wrestling:

1. Avoiding fighting;

2. Maintaining health; and

3. Training to win in a war if the necessity arises.

Wrestling means determining the strength and might of the toughest wrestlers to select tribe and local leaders.

The village seniors would instruct the community youth in wrestling because wrestling schools didn't exist at the time.

On the first night of the full moon following harvest, they scoured the area for the finest young men and selected those with comparable characteristics, such as maturity, size, and height, for the competition.

The rice paddies in the community would be used as a field to teach the guidelines and practices of the sport.

The prominence of wrestling's origins in Cambodian culture may be seen in the country's festivals and festivities, where the practice of moonlight wrestling can still be seen.

Today's newer generation of Khmer wrestlers competes for more for sport than for honor. They participate in it for enjoyment, such as on important occasions like Khmer New Year, Bonn Phchum Ben, and Bonn Kathen.

When planning your trip to Cambodia, remember the days when traditional sports occur. You will be amazed!

Legendary Wrestling Figure Sees Great Prospects in Cambodia

The legendary Iranian wrestler Komeil Ghasemi has been named head coach of Cambodia's national wrestling squad since October 2020.

The Wrestling Federation of Cambodia (WFC) has talked openly of its goal to strengthen the sport in preparation for the Southeast Asian Games in 2023, which will be held in Phnom Penh.

WFC's employment of Ghasemi in the 2023 SEA Games was one of its most important actions. Ghasemi was one of Iran's most accomplished wrestlers, winning the men's freestyle 120 kg in London at the 2012 Summer Olympics.

He also won other global wrestling contests, such as the Asian Wrestling Championships and the Freestyle World Cup. After his playing career ended in 2019, Ghasemi became a coach.

To get to know him better, we collected Jose Rodriguez T. Senase, Deputy Sports Editor at Khmer Times, who conducted an insightful interview with Ghasemi. He divulged a great deal about this successful wrestler's background, career, and life as a player and coach.

Jose Rodriguez T. Senase In-depth Interview With Komeil Ghasemi About Khmer Wrestling

Komeil Ghasemi was a member of the Iranian national wrestling team from 2007 to 2017. He accomplished many achievements, including Olympic gold and silver medals in London and Rio, multiple Asian championships, and second-place results in other international competitions. He has also been a wrestling instructor in Iran for a long time.

Komeil has been coaching the wrestlers of Cambodia's national team for some time. Morodok Techo National Stadium is used for training. He normally trained the wrestlers twice daily, in the morning and at night. Moreover, he emphasizes precise wrestling tactics and increasing athletes' physical condition through specific wrestling routines.

When asked where Cambodian wrestlers can improve and how he can assist these sportsmen to enhance their talents and fighting abilities, here's his explanation.

According to Komeil, wrestling is not as prevalent in Cambodia as in other nations. Wrestlers avoid new and more sophisticated training techniques due to a lack of focus. There is also the problem of ineffective wrestling methods and strategies. This complicates everything for the coach. As a result, he began with the fundamentals of wrestling.

He explained that much effort must be improved to develop Cambodian wrestlers' skill sets. The essential thing to do in the early stages and the short term is to increase the wrestlers' physical and technical capabilities.

He also added that the most crucial thing for them to do in the following step is to wrestle wrestlers who are technically and physically superior to them.

When asked about Komeil's expectations for Cambodian wrestlers at the SEA Games in 2023 and the next five or ten years, he stated that having the proper training regimen and discipline is critical.

Wrestling is a profession with no records, and a lot happens. He said he will try his utmost to ensure Cambodian wrestling achieves the greatest possible outcomes until the SEA Games in 2023.

Cambodian wrestlers can do well in future Asian and global events. This, however, necessitates long-term planning and substantial athletic financing.

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The Beginner's Guide To Explore Khmer Wrestling (Boak Cham Bab) | IntoCambodia.org

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Boak Chambab is Cambodian traditional wrestling; a sport in which two opponents try to pin (hold) each other’s back to the ground. It has been practiced as far back as the Angkor period and is depicted on the bas-relief of a certain temple.

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Boktar is a traditional Cambodian material art that dates back thousands of years, known for its powerful strikes and grappling techniques. Used in the ancient Khmer military, Boktar is inspired by the movements of animals and is designed for self-defense, drawing behavior like tigers, snakes, and birds.

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The ancient martial art of Bokator was developed in Cambodia by the Angkorian people. The origins of Bokator were probably a mix of Indian and Chinese martial arts developed into a new style by the Angkorian race.

Bokator literally means Bok "smash" Tao "tiger". The complete sentence means smashing the lion or the tiger. After Bokatao/Bokator was developed the martial arts called Khun Khmer and the free fighting mainly for the ring, Predal Serey, followed.Among a few other masters in Cambodia Ajarn Sam Kim Sean is perhaps the most well known in the martial arts community today. Here is the story that he has shared with us about the history of Bokatao.

Almost 2000 years ago Angkorian people lived in the deep jungles and mountains. One of the main problems was wild animals because they were killing domestic animals and people. They didn't have guns or powerful weapons so they were forced to try out a way to defend themselves against these attacks. A popular strategy to defeat a tiger was to fully submerge experienced young, strong men inside a wooden container filled with medicinal herbs and water for a few days. They would breathe through a straw poking out of the water. As a result of doing this, the skin would become so hard that no weapon, needle or knife could cut it.

They would go to kill the tiger carrying only ropes sticks and wooden spears. The strategy was to surround the tiger while he was sleeping. One man would approach the tiger from behind and slap it on the back leg making a loud sound. The surprised tiger would run into a circle where he was surrounded by hidden villagers. In front of the tiger the young men with tough skin would jump to catch the tiger's attention. The tiger would see him and run towards him, jump and try to bite his neck to kill him. The young men would protect his neck with his forearm which the tiger then bites. Laying on his back with the tiger on top of him the boy would stab the tiger in the groin with a knife attached to his big toe. After this the villagers would come out with their spears and stab the tiger until he was completely dead. The villagers then carried the tiger to the village to eat. The people inside the village were very surprised and called the men Bok(smash) Tao(Tiger or Lion).

Angkorian people believe that the ancient art of Bokatao developed from killing tigers and many techniques spread through the country. The following are the three main elements of Bokatao: 1."Kro Pue Haa" meaning the alligator opens the mouth 2."Sro Ngnae Pin" meaning the wheat blows with the wind 3."Kla Krap" meaning the tiger lies down.

Each element contains many different techniques and the strategies, body positions, guards and movements are all completely different.

When Kru Pedro went to Cambodia to train Bokator, he found something really useful in the way that Angkorians were training. Their training was based in different positions all blended under one flow. Each position had few counter techniques and explosive attacks making their movements very effective and difficult to read. The element of surprise and the three inches strikes were some of the big factors in their strategy.

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The ancient martial art of Bokator was developed in Cambodia by the Angkorian people. The origins of Bokator were probably a mix of Indian and Chinese martial arts developed into a new style by the Angkorian race.

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The Smabot Chang Kben is a traditional garment worn by women. It's a type of skirt that completely wraps around the lower body. This type of clothing is known for its elegance and beauty, showcasing unique designs, patterns, colors, and stories.

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A Khmer traditional Dancer in Sampot Chang Kben Sampot chang kben (Khmer: សំពត់​ចង​ក្បិន, Thai: โจงกระเบน, chong kraben) is a lower body, wrap around cloth worn in the countries of Cambodia, Laos, and Thailand. It is the preferred choice of clot

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Sampot Phamoung is a traditional Cambodian garment is a type of skirt decorated with intricate patterns and bright colors. It has deep cultural significance and is often worn during Cambodian ceremonial events, traditional dances, and festivals. The designs vary, with intricate patterns that reflect Cambodian mythology, nature, or religious beliefs. Sampot Phamung symbolizes elegance, embodying Cambodia’s rich heritage and traditions while retaining an integral part of Khmer cultural identity.

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Every country in the world has a specific style of clothing associated with the formation and development of the country. The Kingdom of Cambodia is no exception to the traditional Sampot costume. One day, if you have a chance to travel to Cambodia for the festivals, you can see this colorful dress wearing by Cambodia women.

The History of Sampot - Traditional Dress in Cambodia

In the reign of Funan, at the request of the Chinese envoy, a Cambodian king ordered his subjects to wear sampot. Cambodian traditional dress appeared from there. Since then, silk weaving is an indispensable part of our productive life as well as in the ancient culture of Cambodia. With the development of silk weaving, sophisticated weaving methods, and delicate patterns are developed. In particular, Cambodians from this era possessed their own non-patterned cross-weaving techniques, although there is currently no clear explanation for the application of this technique. The silk sampot is used as an inheritance in every family, wedding, funerals, as well as for decoration in temples.

Characteristics of Sampot

Cambodian traditional dress is made from soft silk combining sophisticated knitting techniques to create exquisite pieces of fabric. It was designed as a rectangular piece of cloth, about 3 meters long and 1 meter wide, wrapped around the waist to cover the abdomen and tie it in front of the abdomen. The wearer will skillfully arrange and tie with a knot, then pulled up between the legs and fixed by a metal belt. Sampot is more like a pair of pants than a skirt.

The upper body, in traditional costumes, Cambodians will use Chang Pong - a cloth of any color, crossed the shoulder, and can cover the chest of the woman just a little belly for the purpose of iron. The appeal of Asian women in general and Cambodian women in particular.

Types of Sampot

Sampot Chang Kben

In Cambodia, sampot is divided into different categories with a few characteristics. Sampot Chang Kben is different from normal Sampot. It is rectangular trousers about 2.7m long and about 1m wide. This type of sampot is usually wrapped around the waist, loosely attached and tied to a small button in front of the abdomen, held firmly by a metal strap. Almost all Cambodian women choose Sampot Chang Kben for special occasions or festivals.

Sampot Phamuong

This type of sampot is another type of textile that Cambodians like. At present, there are 52 different colors used on the Sampot Phamuong, even when the luxurious Sampot Phamuong models use up to 22 different needles to create, accompanied by countless paintings, flower, and leaf geometry. The best quality silk used by the Cambodians is the famous silken satin in the Kingdom of temple - Cambodia.

It is also one of the most famous traditional costumes in Cambodia with two basic types: one is a conventional dress and the other is cross-woven. The Sampot Hol dress uses fabrics similar to Indian patola fabrics, and, in addition, undergoes a long development period, patterns and knitwear have created a delicate Hol that we see today. This type of sampot consists of 200 patterns with yellow, red, brown, blue, and green colors according to the motif of flowers and animals.

These three types of sampot are the three most common types of sampot in Cambodia. There are also other types of sampot such as Sampot Tep Apsara, Sampot Samloy, Sampot Chorabap, Sampot Sâng, Sampot Seai Sua, Sampot Lerks, Sampot Alorgn. These types of Sampot are not very famous but still, have their own characteristics that make their difference.

Although modern times are more progressive with a variety of costumes and materials, which are easier to buy and easier to wear, for Cambodian people, Sampot entered their subconscious, from the royal family to the Government officials, whether the rich or the poor, they still choose sampot to wear because it is the national costume, which represents the cultural tradition of a friendly country.

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Sampot - The Cambodian Traditional Dress | History & Uniqueness

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Every country in the world has a specific style of clothing associated with the formation and development of the country. The Kingdom of Cambodia is no exception with the traditional Sampot costume. One day, if you have a chance to travel to Cambodia in the festivals, you can see this colorful dress wearing by...

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Prahok is a traditional Cambodian fish dish with significant cultural and culinary importance. This fish dish is made of fermented fish (usually Mekong River fish) then is salted and packed in barrels or jars to ferment for a few more months, sometimes years. Served as a stable, it adds richness and extreme flavor to various dishes, which many foreigners dislike.

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Prahok is a Cambodian staple. It is a paste typically made from the freshwater fish called trey riel. The fish has the same name as Cambodia's currency, which is the Riel. The fish's English name is mud carp. Records show that for much of its history, fresh and saltwater fish have been harvested in the region that would go on to become Cambodia. There is archeological evidence that fish were being caught in the Mekong River and other areas as early as 100 BCE. About 10 percent of the fish caught in Cambodia every year gets turned into prahok.

Prahok was originally a way to preserve fish during Cambodia's dry season. For many of the country's poorest residents, this preserved fish was a major (or only) source of protein.

The traditional way to make prahok is to crush the fish underfoot. These days, the process is done mostly with machines that chop and blend the fish instead of the old foot method.

The fish is salted and fermented in baskets. The liquid that runs off from the fermenting fish is used as a kind of fish sauce. The fish is then dried and salted again before being placed in containers for a longer period. It can take up to two years to ferment prahok.

In recent years, prahok has become more expensive. Prahok is now beyond the reach of many Cambodians. The rising cost is partly due to the effects of global warming, which has affected the numbers of fish.

Prahok flavor profile

Prahok is known for its intensely pungent fish flavor. The flavor is especially potent to foreigners who tend to compare the fermented taste to the taste of super-fragrant cheeses. This is one of those food items that will appeal only to the most adventurous Western eaters. Cambodian restaurateurs are known to limit the amount of prahok used in dishes that they serve to foreigners because of its intensity.

Health benefits of prahok

The impressive array of nutritional benefits that prahok provides is the result of compounds like:

Protein: Prahok provides essential amino acids that make up protein.

Iodine: When made with iodized salt, prahok will add iodine to your diet.

Beneficial bacteria: Because it is a fermented food, prahok contains bacteria that can be beneficial for gut health.

With prahok as a part of your diet, you may be able to treat or prevent health problems like:

Weak immune system: Because of its bacteria, prahok can help to increase healthy bacteria in the gut and boost your immune system.

Goiters: A goiter is an enlarged thyroid gland. It is a symptom of iodine deficiency, which a prahok can help to fight.

Obesity: Prahok has relatively few calories, so you can use it to add flavor to a meal without significantly affecting its capacity to add weight.

Health concerns

Salt is used to preserve prahok, so it contains a lot of it. A serving can provide a significant portion of your daily recommended allowance of sodium. Too much salt can negatively affect blood pressure and cause a variety of other health issues.

Common uses

Prahok is primarily a dipping sauce but is often used as an ingredient. It is one of the primary seasonings in most Khmer dishes. In some cases, prahok may be served by itself as a dish rather than as a condiment. Prahok is an important ingredient in the classic Khmer soup called samlar kakou, which is sometimes written as samlor kako or samlar kako. The soup features an assortment of greens including mustard greens and spinach. Prahok ktis is a ground pork dish that features prahok along with coconut milk and lemongrass.

Related posts

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Prahok is a Cambodian staple. It is a paste typically made from the freshwater fish called trey riel. The fish has the same name as Cambodia's currency, which is the Riel. The fish's English name is mud carp.

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Crunchy crickets referred to as fried and edible crickets are very popular in Southeast Asian countries These crunchy crickets are often used in various cuisines and snacks. They can be seasoned with spices like salt, pepper, or other flavorings to enhance their taste. Some people enjoy them as a standalone snack, while others incorporate them into dishes like salads, tacos, or baked goods for an added nutritional boost and unique texture.

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KOMPONG THOM, Cambodia (Reuters Life!) - They're considered a plague in most parts of the world, but for a province in Cambodia, the millions of crickets that swarm the plains every year are a cause for celebration.

In rural Kompong Thom, crickets are a delicacy, served up deep-fried, crunchy and seasoned.

Some Cambodians believe eating crickets regularly improves health and longevity and the region is the country's leading cricket producer as its watery soil helps the insects flourish.

"They taste very good and I like to eat them everyday," said Gnoun Vanny who regularly buys the bugs for family dinner.

Crickets, like most insects, are rich in protein and some research suggests they help lower cholesterol.

Hunting crickets also helps provide extra income for many poor farmers, who scoop up the insects to sell at the market.

"I catch anything between one and 10 kilograms a day and this business helps me to support myself and improve my living conditions," 50-year-old cricket hunter Meo Teun said.

During the cricket season the market fills with the smell of frying crickets and queues of customers who pick through the piles for the fattest bugs.

"To make the crickets taste good, I mix them with a lot of seasoning and fry them in good quality oil," says cricket seller Ren Sreymeo.

Eating crickets is an Asian affair. In Vietnam, the crunchy insects are popular finger food while in Bangkok, water bugs, grasshoppers, larvae and mealworms are sold off carts in the street to both rich and poor.

Our Standards: The Thomson Reuters Trust Principles.

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Fancy a Cambodian delicacy? Try crunchy crickets

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They're considered a plague in most parts of the world, but for a province in Cambodia, the millions of crickets that swarm the plains every year are a cause for celebration.

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Balut is a popular Filipino dish that is appropriate for many Southeast Asian people. This dish contains a fertilized duck egg, typically a duck embryo that is boiled and eaten out of the shell, then sprinkled with spices, salt, vinegar, or chili to add flavor.

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Cambodian balut egg: the most controversial delicacy ever?

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Balut egg is not for the faint of heart: but what is it exactly? And why is it so controversial? Let’s find out.

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Cockfighting is a traditional sport that involves two bred roosters that are trained to fight each other. It's a practice deeply rooted in some cultures and has historical significance in various parts of the world. The games have made ordinary days more enjoyable for Khmers living in the countryside during ancient times.

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Cockfighting, the sport of pitting gamecocks to fight and the breeding and training of them for that purpose. The game fowl is probably the nearest to the Indian red jungle fowl ( Gallus gallus), from which all domestic chickens are believed to be descended.

The sport was popular in ancient times in India, China, Persia, and other Eastern countries and was introduced into Greece in the time of Themistocles ( c. 524-460 bc). The sport spread throughout Asia Minor and Sicily. For a long time the Romans affected a despisement of this "Greek diversion," but they ended up adopting it so enthusiastically that the agricultural writer Columella (1st century ad) complained that its devotees often spent their whole patrimony in betting at the side of the pit.

From Rome the sport spread northward. Although opposed by the Christian clergy, it nevertheless became popular in the Low Countries, Italy, Germany, Spain and its colonies, and throughout England, Wales, and Scotland. Occasionally authorities tried to repress it, but cockfighting remained a favourite pastime of the English royalty and gentry from the early 16th century to the 19th century.

Cockfighting pits were circular, with a matted stage about 20 feet (6 metres) in diameter and surrounded by a barrier to keep the birds from falling off. The mains (matches) usually consisted of fights between an agreed number of pairs of birds, the majority of victories deciding the main. There were two other varieties that aroused the particular ire of moralists, however-the battle royal, in which a number of birds were "set" (i.e., placed in the pit at the same time) and allowed to remain until all but one, the victor, were killed or disabled, and the Welsh main, in which eight pairs were matched, the eight victors paired again, then four, and finally the last surviving pair.

Cockfighting was introduced into the North American colonies at an early date, but it was soon forbidden by some of the older states; Massachusetts passed laws against animal cruelty in 1836. Cockfighting was prohibited by law in Great Britain in 1849. The sport is expressly prohibited in Canada and in most U.S. states. Although cockfighting ceased to be a public sport in the United States, Canada, and the British Isles, it continued to exist clandestinely in those countries. In the United States the sport was extremely popular along the Atlantic seaboard and in the South.

Cockfighting is not recognized as a form of sport by the Latin American countries in general, although it persists in several areas. Paraguay prohibited it by law. In Cuba, however, cockfighting continued to be regulated by the government until curtailed by the Castro regime in 1959. The sport became popular in Haiti, Mexico, Puerto Rico, and the Philippines, the latter two being important cockfighting centres.

Those who enjoy cockfighting insist that theirs is an amateur-not a professional-sport and that the greatest zest to be obtained from it lies in the many chances to gamble before and throughout a fight. Odds against one bird or the other fluctuate constantly, and it is not uncommon for a great deal of money to be wagered. Cocks usually are put to the main when between one and two years of age. Before their entrance into the fighting pit, they are given intensive training.

Before a fight, spurs of metal or bone are slipped over the natural spurs of the gamecocks. The modern short spur is 1 inches (4 cm) or less in length; the longer spur scales from 2 to 2 inches (5 to 6 cm). In ancient times cocks were permitted to fight until one or the other was killed. Although some fights still are to an absolute finish, later rules have sometimes permitted the withdrawal at any time of a badly damaged cock. Other rules fix a time limit for each fight. On rare occasions when a gamecock refuses to fight longer, his handler puts him breast to breast with the other bird. If he still refuses, it is ruled that he has quit, and the fight ends. At all mains the judge's word is absolute law, even as to gambling. There is no appeal from his decisions.

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Cockfighting, the sport of pitting gamecocks to fight and the breeding and training of them for that purpose. The game fowl is probably the nearest to the Indian red jungle fowl (Gallus gallus), from which all domestic chickens are believed to be descended.

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Chol Chhoung is a traditional Cambodian game played during Khmer New Year celebrations. It is a joyful and spirited game that involves 2 groups of people each with 10 or 20 people facing each other. The game is simple, players would try to hit the opponents with the scarf, and the other team must try to catch it, if the player fails to catch it, the whole team must dance and sing while retrieving the scarf.

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Cambodia is rich in amusements, one of which is Khmer new year fun games. The locals celebrate and play these games on different occasions, especially during the national holiday such as Khmer New Year, which usually appears on 13 or 14, 15, and 16 April. This day symbolizes the conclusion of the country's harvesting season. That is when all farmers can reap the fruitfulness of their hard work before the wet monsoon arrives.

During the holiday, all roadsides are frequently thronged with people taking a break from their daily busy routines and using their precious time to gather, party, sing, dance, and play Khmer folk games. People of all ages can enjoy playing these folk-friendly games, making their holidays memorable. In one word, Cambodian folk games are beneficial in maintaining one's emotional, physical, and cultural agility.

What Is Chhoung or Khmer Throwing Game?

"Chol Chhoung", known as "Chhoung", is one of the most famous Khmer folk games. This game can ignite all players' joy, bonding, and fascination. Moreover, this is the type of Khmer throwing game that everyone, especially teens and young adults, plays at the pagoda during Khmer New Year in April.

To play this game, participants need to prepare a few items. First, they need to get Chhoung ready. Chhoung is made of a Krama, or a scarf rolled up, fastened, and knotted securely at one part to form a short tail for throwing it back and forth between the players.

After that, players are separated into two groups, one girl and one boy, one with the Chhoung and another without. Each group has 10 to 20 people. They stand in two rows facing each other. Each one is around 8 to 10 meters long.

The fundamental game rule is that the throwing team will grab the tail of the Chhoung to hurl it up in a high arch to the other team. If a player catches Chhoung, they will throw it back, attempting to hit a member of the confronting team. But, if any player fails to catch it, their whole team must sing and dance while returning the Chhoung to the winning team.

Traditional songs and dances are performed in some versions of the Chhoung game. On top of that, players are allowed to make their song lyrics as a way to taunt each other and have some fun. Sing-and-dance and free-your-partner are two common versions.

Sing and Dance Version

When a member of the boy group throws Chhoung or Krama ball high into the air, the game is officially underway. Hence, the girl team must catch Chhoung at the other end of the field before it strikes the ground.

The Krama ball will be returned to the boys' team as soon as a girl on the girls' team has caught it. This is done to strike the specific boy in whom the girl is interested. That means whenever a member of the other side can grab Chhoung; they must toss it back and aim it towards a girl or guy they are interested in.

The best part is, for example, when one of the boys is smacked by the Chhoung, he is eliminated from the game. Then, the singing and dancing moment appears. The boys' team must sing and dance to return the Chhoung to the girls' team. The process is vice versa. In the end, the winner is the team that can maintain more members after certain playing rounds.

Here is the classic "Choal Chhoung" song by Cambodian legendary singers, Sin Sisamuth and Ros Sereysothea:

Girl: I toss Chhoung; Chhoung is divided into five pieces. Here comes Khmer New Year; we are entering a new age.

Boy: I toss Chhoung; Chhoung is flying up the sky, but it cannot escape. It still falls for you, my dearest.

Girl: I toss Chhoung; Chhoung reaches coconut-tree height. All the girls are standing to give you Areca palm.

Boy: I toss Chhoung; Chhoung is running up high. I saw a beautiful young girl receiving my Chhoung.

The song does not limit to these lyrics. In reality, the signing and wording of the Chhoung song vary according to the wisdom of the local singers who compose it.

Free Your Team Version

In this version, the Chhoung is used similarly in the sing-and-dance form, except that when the Chhoung hits a team member, the other side will seize that person immediately. Sometimes the detainees are presented as guards to protect themselves from being smacked by Chhoung tossed from the other side!

The truth is these conventional and mesmerizing games are continually evolving. Among the activities that this game incorporates are eye exercises, hand-paddling movement, and excitement of cheering, singing, and dancing.

Do Cambodians Still Play Khmer New Year Games?

It is important to note that the Khmer new year game, including Chhoung, appears to be fading from Cambodian society at some point. Compared to modern dancing concerts, the acknowledgment of those Khmer folk games does not appear to be as extensive or complete.

For this reason, officials and youth organizations alike should arrange traditional Khmer games in public locations, particularly on media, to commemorate the traditional New Year to another level. It takes a whole nation to keep this tradition alive to not go away over time. However, if these games are not played or promoted regularly, they will soon be forgotten.

How Do Cambodians Preserve The Khmer New Year Fun Game?

If Cambodians want to preserve Khmer new year fun games, such as the Chhoung game, for future generations to celebrate, appropriate and supportive acts from authorities, organizations, and relevant parties are required. For example, the organization of traditional games during the Khmer New Year in any institutions, both small and big, private or public, residential or none, should be strongly encouraged to participate in Khmer folk games. Massive resources are ready to be used. There are public sites, resorts, and pagodas all around the nation to celebrate Khmer traditional games.

Khmer folk games come in more than 20 forms, and they are beneficial in building togetherness, having fun, being healthy, having physical strength, and having a strong spirit. More than that, they are also a part of the Khmer identity that has survived from ancient times.

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The Surprising Facts About Cambodian Chhoung Game | IntoCambodia.org

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ldquo;Chol Chhoung”, known as “Chhoung”, is one of the most famous Khmer folk games. This game can ignite all players' joy, bonding, and fascination. Moreover, this is the type of Khmer throwing game that everyone, especially teens and young adults, plays at the pagoda during Khmer New Year in April.

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Bet Paun is a classical game oriented from Cambodia, a game where boys and girls play on the night of the dawn. It can be played at any season and there is no limit to the players in the game. The rules of the game are simple, its basically Hind and seek, but the game is divided into two groups, the hider, and the seeker group, multiple people would try to find the other team's hiding space and round all player's ears to win.

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Bet Paun or Hiding Game | IntoCambodia.org

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Bet Paun is a game where young boys and girls always play on the night of the dawn. This game is played indefinitely in any season or month, as long as there is leisure time and no limit to the number of people.

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Phleng Kar, a classical music type that originated from Cambodia, consists of traditional songs typically performed at the wedding ceremony. During the ceremony, the music will be played at an unpleasant loud volume, this gives the bride and groom a chance to enjoy themselves during the ceremony, giving them the happiness they’re feeling at the start of their new life together.

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Phleng kar is the music performed at Cambodian traditional weddings which consist of a series of rituals over the course of one or several days. Phleng kar is performed with singers (usually one male and one female) and several instrumentalists who play a range of instruments of various timbres. Particular songs accompany certain ceremonies.

Since music is the link to the ancestors (who should witness, enjoy, and approve of the wedding), before the groom arrives, the bride's family makes offerings of candles, incense, cigarettes, fruit, drinks, and money to the musicians. Musicians pray and play the phleng kar song, Homrong, which blesses the space and honors Preah Pisnukar (the Brahman architect of the universe who is considered to be a sacred patron of the arts).
Read more in "Ritual, Performativity and Music: Cambodian Wedding Music in Phnom Penh"

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Phleng kar is the music performed at Cambodian traditional weddings which consist of a series of rituals over the course of one or several days. Phleng kar is performed with singers (usually one male and one female) and several instrumentalists who play a range of instruments of various timbres.

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Phleng Pinpeat is a traditional music form in Cambodia, performed at events ranging from royal ceremonies, classical dance performances, rituals, and theater. It is an essential component of Khmer classical arts, characterized by its use of traditional instruments. The dance of Pinpeat emphasizes the drum beats that synchronize with the dancer's footsteps, the changing of rhythm plays a crucial role in setting the mood, enhancing the story telling.

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Khmer music is often divided into three categories: (1) pin peat, the ceremonial music of the former royal courts; (2) phleng kar, the songs of the wedding ceremony; and (3) mohori, secular entertainment music, also originating in the royal courts, that is played by a string-based ensemble. Mohori usually accompanies a play of the same name and Khmer folk dances. Khmer music instruments consist of roneat, khloy (duct flute), salay (a type of flute), tror (two-stringed fiddle), khim (dulcimer), takhae, skor dai (hand drum), skor sampho (two-sided drum), and chhing.

Khmer Music Intruments

Khmer music instruments comprise a wide range of wind (khloy, Salay), string (tror, takhae, khim), and percussion (roneat).

Khloy is a wind-type instrument made of from a bamboo pipe.

Salay is another wind-type instrument made of from wood.

Tror Sor is a high-pitch khmer fiddle. It is a string-type instrument.

Tror Ou is a low-pitch khmer fiddle. It is a string-type instrument.

Takhae is a string-type instrument made of from wood.

Khim is a Khmer dulcimer and is a string-type instrument made of from wood and has metal strings.

Roneat Ek is a khmer wood xylophone. It is a percussion instrumen.

Roneat Dek is another khmer metal xylophone. It is a percussion instrument.

Gong is another khmer metal xylophone. It is a percussion instrument.

Sampho is a two-sided drum instrument.

Skor Dai is another Khmer drum.

Chhing used mainly in Mohoree music.

Chapey Dangveng

Phleng Khmer

The word "phleng" is a literal translation of the English word 'music". The word "Khmer" is used interchangeably with the word "Cambodian" to mean people of Cambodia or Cambodian language. We can divide the Cambodian music into two main categories: modern/contemporary music and traditional music. "Phleng Khmer" refers to the Cambodian traditional music. Phleng Khmer can be divided into three sub-categories (as described above), each of which is suitable for a particular social and traditional event.

Phleng Pinpeat

Phleng Pinpeat is performed at different events ranging from praying to Buddha to classical dances to funeral processions. The songs and lyrics vary according to the event type. The praying music is melodious and serves simply to enhance the praying services. The classical dance Pinpeat emphasizes the drum beat that coordinates and synchronizes the dancers' footsteps. The funeral type has a sad tone and lyrics that may cause one to cry.

Phleng Kar (Wedding music)

Phleng Kar is one of the major components in the wedding ceremony. In fact, it is an essential one. Unlike the Phleng Mohoree theme, which is always an offbeat and happy tune, the Phleng Kar is much sober, much more emotional. It is the time for the bride and the groom to reflect about their lives, from the day they were born, how they have been raised, the good deeds of their parents, and the journey ahead as a married person. The Phleng kar is played from the early morning of the wedding day to the conclusion of the ceremony (the thread-tying and the blessing) early next day.There are six musicians in the ensemble. They use two types of fiddles (a melodic fiddle that leads the whole ensemble and the bass fiddled), one dulcimer, one Takhe (two-string dulcimer), one drum and a singer.

Phleng Mohoree (Mohoree Ensemble)

Mohoree musicians use different type of fiddles, recorder (Khloy), dulcimer and banjo, Roneat and drums. The music is suitable for an entertainment in social and traditional events. It normally has an upbeat, happy-going style of music. Songs and lyrics of Mohoree music normally depict the beauty and admiration of nature, the confession of love or the teasing between man and woman.

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Separk Takraw is a sport popular in Southeast Asia including Cambodia. It can be referred to as a hybrid of volleyball and football. The game is typically played by two teams, each consisting of 2 players, on a court similar to a badminton court, but with a higher net. The objective is to volley the ball over the net without using hands or arms, relying on the feet, knees, chest, and head to maneuver and strike the ball, players are required to perform aerial kicks and acrobatic moves to score points.

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Sepak Takraw is a team sport that is immensely popular in South-East Asia. The game has a vibrant history, but it was developed and standardized in its current form in 1960.

So what is Sepak Takraw? Kick volleyball is another name for the sport. It's played by two teams of 2-4 players on a court very similar to a badminton or volleyball court. The sport is played using a rattan ball that is smaller in size than a volleyball.

The mechanics of this sport bear similarity to other sports such as Volleyball and Soccer, and at first glance, it appears to be a mixture of these two sports. In order to kick the ball over the net, there are spectacular jumps and flips because the arms cannot be used.

The name ' Sepak Takraw ' is a combination of two different words from two different languages. 'Speak is a Malay word that means 'to kick,' while 'Takraw' is a Thai word that can be interpreted as woven rattan ball. Thus, Sepak Takraw translates to 'to kick a rattan ball or kick ball.'

History of Sepak Takraw

Sepak Takraw bears a resemblance to several native sports, particularly in South-East Asia. For example, Sepak Raga (in Brunei, Malaysia, and Singapore), Takraw (in Thailand), Rago (in Indonesia), Sipa (in the Philippines), Chinlone (in Myanmar), Kataw (in Laos), and Sek Dai (in Cambodia) are all different versions of Sepak Takraw that are played locally in these countries.

The exact origins of Sepak Takraw (also known as kick volleyball) are not precisely known, but the general understanding is that the sport was introduced to Southeast Asia by the Chinese. In fact, Sepak Takraw is thought to have similar beginnings as the most popular sport in the world - association soccer. The sport is believed to have evolved from the traditional Chinese game Cuju, which FIFA also recognizes as the earliest form of modern soccer. Cuju was a form of a military exercise in ancient China in which a group of soldiers would kick a leather ball amongst themselves and try to keep it airborne for as long as they could.

Historical records prove that Sepak Takraw background was popular in the Malacca Sultanate, modern-day Malaysia, as early as the 15th century. The sport finds a mention in the Malay manuscript called " Sejarah Melayu." However, this was not a competitive sport contested between two teams but rather a fun game enjoyed by a group of individuals.

Sepak Takraw Origin

As we just mentioned, Sepak Takraw was not played as a competitive sport initially. However, the seeds of the modern competitive sport were sown simultaneously in Malaysia and Thailand during the first half of the twentieth century.

In Malaysia, the game was still called Sepak Raga, and records suggest that a competitive match was publicly played for the first time in 1935, as part of the celebrations for the Silver Jubilee of George V. The game was played on a badminton court, and in the state of Negeri Sembilan. However, the popularity of the sport soon spread to other regions, particularly in Penang. In February 1945, a Penang local Hamid Mydin put forward his version of the game, which included a net and borrowed a lot of principles from Badminton. His vision was backed by two Penang-based Sepak Raga players - Mohamad Abdul Rahman and Syed Yaacob. The new version was called "Sepak Raga Jaring" (Net Sepak Raga, and it soon gained popularity because of its quick pace and high level of athleticism.

First Tournament

The first official Sepak Takraw tournament was organized in Penang on May 16, 1945. However, the popularity of Sepak Raga Jaring soon spread from Penang to other regions such as Kedah, Kuala Lumpur, and Singapore. By 1960, the sport was famous throughout the country, and it was being played in most schools with badminton courts.

In Thailand, the Siam Sports Association drafted the first rules for the sport in 1929. In the 1930s, it is believed that the association introduced a volleyball-type net to the game and organized the first public competition. The sport's popularity grew to such an extent that an exhibition of volleyball-style Takraw was played as part of the celebrations kingdom's first constitution in 1933.

However, the standardization of the Sepak Takraw sport on an international level only took place in the 1960s. A lot of credit for this goes to sport's enthusiasts in Penang. On March 25, 1956, Penang Sepak Raga Sponsors' Committee was formed. This committee then held discussions with representatives from other regions such as Selangor, Negeri Sembilan, Kedah, and Singapore to develop a national-level organization. Eventually, Malayan Sepak Raga Jaring Sponsors' Committee was established on January 28, 1960. Furthermore, early Sepak Takraw rules and regulations were enacted on April 15 in Kuala Lumpur.

On June 25, a meeting was held in Penang, which led to the formation of the Malaysian Sepak Takraw Association (known as Malayan Sepak Raga Federation at the time). This meeting was presided over by Penang Chief Minister Wong Pow Nee. During the same meeting, Khir Johari was appointed as the organization's first president, and Hamid Mydin was acknowledged as the founder of modern Sepak Raga.

Later in 1960, representatives from various countries such as Malaya, Singapore, Myanmar, and Thailand met in Kuala Lumpur. The objective was to standardize the regulations of the sport at the international level. After discussions, it was decided that the sport would be called Sepak Takraw henceforth.

Asian Sepak Takraw Federation was formed in 1965. In the same year, the third Southeast Asian Peninsular Games (now Southeast Asian Games) were held in Kuala Lumpur, and Sepak Takraw was included as a sport for the first time. Since then, the sport has been a significant attraction in the biennial multi-sport event.

In the 1970 Asian Games, held in Bangkok, Malaysian and Thai teams played an exhibition Sepak Takraw match. Sepak Takraw was included as one of the medal sports in the Asian Games for the first time in 1990 after some tough lobbying from the Asian Sepak Takraw Federation.

In 1985, the first-ever The King's Cup Sepaktakraw World Championship was organized in Thailand. This tournament has become the most prestigious international event in Sepak Takraw. It is held every year in Thailand, and so far, 34 editions have been organized.

Have you ever played Table Football or Foosball before? Did you know you can play Human Foosball these days?

In 1988, the International Sepak Takraw Federation (ISTAF) was established. The International Sepak Takraw Federation was the first international governing body for the sport and was recognized by the Olympic Movement in 1990. It's responsible for the rules for competitive play and the growth of the game.

The first International Sepak Takraw Federation World Cup was held in 2011 in Kuala Lumpur for both men and women. The second World Cup took place in 2017, and the third edition is scheduled for 2022.

Where Is It Played?

At present, there are more than 30 countries that have national-level Sepak Takraw federations recognized by ISTAF.

The 2011 World Cup saw 36 different teams and 180 athletes across men's and women's versions. In the Men's version, 23 nations participated, and in the women's division, 11 did. Most of the participating nations were from South-East Asia, but there were notable exceptions such as Australia, Japan, Iran, Germany, South Korea, France, the United States, and Switzerland. The tournament was broadcast in 68 countries.

Southeast Asian countries still dominate the game, but some new countries like Oman, India, and Iran have emerged as strong contenders in recent years. Outside Asia, the game is still in the nascent stage.

Did you know that the game Hacky Sack was introduced in the 1970s by Mike Marshall and John Stalberger of Oregon City, Oregon?

In the United States, Sepak Takraw gained popularity in the 1980s, especially in and around Los Angles. Asian immigrants and students brought the game to the country - mainly Malaysian, Lao, Hmong, and Thai communities. Students from Northrop University in Inglewood even participated in an international tournament in Kuala Lumpur in November 1987. Since then, the U.S. national team has featured in some major international Sepak Takraw tournaments.

Kurt Sonderegger has been the flagbearer of the sport in the country. Due to his efforts, the U.S. National Takraw Championships is now an annual feature.

Rules And How To Play

Firstly, there are multiple versions of Sepak Takraw currently played at the international level - Hoop, Doubles, and Regu. In Sepak Takraw, 'Regu' is also used to refer to teams. It is also the most popular version of the game, and we will focus on that.

In the Regu category, two teams (or Regus) of three players compete against each other. Each team consists of a striker, a server, and a feeder. A coin toss is used to determine which team would serve first and get their preferred side.

Before the service, all players of the servicing team are expected to stand in their assigned areas - a circle for the sever and two quarter-circles next to the net for the remaining two players. The feeder is supposed to toss (or feed) the ball toward the server, and the latter must send the ball to the opposite of the net with a kick while keeping one leg in the circle.

The western version of this South-East Asian game is known as Beach Soccer.

On the opposite side of the net, the server and feeder are expected to receive the service and set the Sepak Takraw ball for the striker to hit back past the net. Like Volleyball, a team is allowed three touches of the ball to send it back over the net. Sepak Takraw players are allowed to touch the ball using their feet, head, knees, and chest.

The play continues until a team fails to send the ball over the net or hit it out of the play. This awards a point to the opposite side. Next, a team is allowed to serve three times, and then the service is passed to the opposition.

The first team to reach 21 points wins the set. In case of a 20-20 tie, a tiebreaker is played - like Volleyball or Badminton. To win the match, a team must win two sets. However, the third and decisive set is only played up to 15 points, but it follows similar tiebreakers' rules.

Sepak Takraw Ball

Takraw means 'woven rattan ball' in the Thai language. Sepak Takraw was initially played with balls made from rattan. However, synthetic fiber or plastic has also been used to make balls recently. Sepak Takraw balls are spherical in shapes. Balls made from synthetic rubber must have 12 holes in their surface and 20 intersections.

Circumference of the Sepak Takraw ball should be between 42 to 44 cm (16.5-17.3 in) for the men's game and between 43 to 45 cm (16.9-17.7 in) for women. Furthermore, Sepak Takraw balls should weigh from 170 to 180 g (6.0-6.3 oz) for the men's game and from 150 to 160 g (5.3-5.6 oz) for women.

Shoes For Sepak Takraw

Sepak Takraw shoes are light in weight and have flat soles. They are made for a good grip on a surface - both indoor and outdoor. Players also use extra padding in their shoes for protection from constant jumping and landing. Nanyang is a famous Thailand brand that makes shoes for Sepak Takraw.

Sepak Takraw Court

A Sepak Takraw court resembles a badminton court. Dimensions of a Sepak Takraw are 44 ft × 20 ft (3.4 meters by 6.1 meters). The width of boundary lines drawn on the court should not be more than 4 centimeters (1.6 in). The centerline dividing the court into two halves should be 2 cm (0.79 in) wide.

The radius of two semi-circles drawn at both ends of center circles is 0.9 meters (2 ft 11 in). The radius of service circles is 0.3 meters. The center of a service circle is 2.45 meters from the baselines or backlines of a court.

Sepak Takraw Net

A Sepak Takraw net is very similar to the one used in Volleyball, and it is generally made of nylon. The net contains 6 cm to 8 cm mesh, very much like a volleyball net.

The net should span the width of the court and should be 0.7 m wide. The net height should be 1.52 m for men and 1.42 m for women at the center of the court, and 1.55m for men, and 1.45 m for women at posts.

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Sepak Takraw: The Origins, History, Rules, And Equipment

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Sepak Takraw is a team sport that is immensely popular in South-East Asia. The game has a vibrant history, but it was developed and standardized in its current form in 1960. So what is Sepak Takraw? Kick volleyball is another name for the sport.

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Sambor Prei Kuk is an ancient Cambodian architectural style that showcases the exclusive old Khmer style of buildings. This style started in the famous Angkor period, characterized by its unique brickwork and craving. The temples built with this style feature numerous cylindrical-shaped towers, carvings, and sculpted motifs depicting various Hindu deities, animals, and mythological scenes.

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Outstanding Universal Value
Brief synthesis
Sambor Prei Kuk Temple Zone is part of the remains of ancient Ishanapura "the temple in the lush forest", which was the capital of the Chenla Empire that flourished over much of Southeast Asia in the late 6th and early 7th centuries AD, and whose architectural achievements laid the foundations for those of the later Khmer Empire. The extensive Temple Zone of 840 hectares lies to the east of the remains of the moated city and is linked to the river Stung Sen and a possible harbour of Ishanapura by three earthen causeways between 600 and 700 metres in length.

Within the Temple Zone, an outstanding ensemble of 186 fired brick temples with sandstone detailing reflects the introduction of technical and spiritual ideas of the Hindu Hariharan and Sakabrahmana cults from India and Persia respectively and the resulting convergence of these with animist and Buddhist elements that produced the unique Sambor Prei Kuk artistic style, which later heralded the Khmer style developed in Angkor. Inscriptions in Sanskrit and old Khmer on some of the temples reflect the adoption of a "God-King" in the centralized state, while others record temple activities, the names of kings and other individuals, details of religious and political life, and suggest the overall boundaries of the empire. The temple reliefs are the first signs of visual narratives in temple decoration which go beyond the earlier standard heraldic displays of deities in small medallions or small figures riding mythological animals.

There are three main temple complexes of Prasat Yeai (Southern Group), Prasat Tao (Central Group), Prasat Sambor (Northern Group, including the Prasat Sandan Group and Prasat Bos Ream). Each has a central tower on a raised platform surrounded by smaller towers and other structures, and are enclosed by square brick and/or laterite walls, two for the central and south groups but three for the Prasat Sambor complex with each outer wall extending to 389 metres. These three groups contain 125 individual temples with 46 other temples and structures in the surrounding area including the Prasat Trapeang Ropeak and Prasat Kuok Troung groups. To the north, a satellite zone of 16 temples in the Prasat Srei Krup Leak and Prasat Robang Romeas groups display the architectural transition from the earlier Zhenla (Chenla) architectural style to that of Sambor Prei Kuk. In this area extensive archaeology layers built upon each other remain to be uncovered.

The temples are constructed in a variety of shapes, configurations, and sizes, but of special note are 11 octagonal temples, designed in accordance with the general principles of the ancient Indian Manuals of Architecture, (although with no known Indian precedent). These are seen to represent the flying octagonal palace of Indra or Vimana Trivishtapa, the heaven of Indra and of 33 gods. The outside walls are decorated with Hindu iconography, and in six temples there are exquisite sculptural depictions of flying palaces.

The extensive ensemble of religious buildings and their ancillary structures together with 102 hydraulic features display achievements in planning, technical ingenuity, execution, and resource management not previously seen in Southeast Asia.

Criterion (ii): The Sambor Prei Kuk architectural and artistic style of the Temple Zone of Ishanapura, as exemplified in the layout, architectural forms and sculptured reflects on 186 fired bricks temples with sandstone detailing, presents a vivid convergence of spiritual and technical influences between Hindu cults predominantly from India and Persia and elements of animism and Buddhism, which became a model that spread to other parts of the region and eventually led to the crystallization of the unique Khmer style of the Angkorian period.

Criterion (iii): The Temple Zone of Sambor Prei Kuk of Ancient Ishanapura, in terms of the scale and scope of its surviving buildings and watercourses, is an outstanding testimony to the cultural traditions of the Chenla Kingdom, which flourished over much of Southeast Asia in the late 6th and early 7th centuries AD, and whose architectural achievements laid the foundations for those of the later Khmer civilization in the Angkorian period.

Criterion (vi): The temple inscriptions in the Khmer language of the Temple Zone of Sambor Prei Kuk reflect the concept of the God-King, which according to legends originated in Vat Phou, was further developed during the Angkor period, and then much later influenced Thailand's four pillared administrative system in Ayutthaya. It remained a concept that was fundamental to the political and governance systems of Cambodia and Thailand until the beginning of the 20th century.
Integrity
The property covers the Temple Zone of Sambor Prei Kuk and its entire surroundings together with the wooded area that is the origin of the site's current name. All the still-standing buildings, most of the known remains of the hydraulic elements, all causeways and all the currently known temples and areas identified as holding further of archaeological remains of temples are contained within the boundaries.

The Temples zone has suffered from the ravages of time, vagaries of climate and recent historical events as well as forest encroachment, all of which have led to the degradation of some monuments. Over time, parts of the monuments and objects belonging to the temples have been moved and/or looted. However, the main disaster was the international conflict that placed Cambodia in a war zone from the late 1960s to the early 1990s. Despite these tragic events, the major temples retain their original form and materials, despite repairs and modifications carried out from the 7th to the 11th century. Although a number of decorative elements, statues, and inscriptions remain in situ, most of the important sculptural masterpieces are in storage or exhibited in museums. Archaeological surveys have indicated that many of the buried structures are in good condition. The system of dykes, canals, and hydraulic features, numbering 102 sites, are intact, with many still in use today.
Authenticity
Despite decay, the still-standing temples display authenticity in form and design and demonstrate Indian cultural and architectural influence during the Chenla period in a unique Sambor Prei Kuk Style. In terms of materials, the remnant features retain their original substance because of sympathetic restoration to damaged brickwork that continues traditional techniques and the use of old bricks. This helps maintain the authenticity of form, function, and visual qualities. In addition, and by comparison with Angkor, there have been relatively fewer physical interventions and no hypothetical reconstruction. Minor reconstruction activity has occurred in some temples, but mainly to ensure structural stability and all restoration interventions are reversible. Many other temple remains are highly vulnerable and await consolidation and conservation.
Protection and management requirements
The Temple Zone of Sambor Prei Kuk, archaeological site of ancient Ishanapura and buffer zone is protected by the Royal Decree of 24 December 2014 and by the Law on the Protection of Cultural Heritage (Royal decision NS/RKM/0196/26 dated 25 January 1996). Within this framework, the National Authority for Sambor Prei Kuk (NASPK) is responsible for the overall management of the property and its buffer zone, including conservation, protection, restoration, development activities in progress, as well as for the interpretation of its heritage values for visitors. Work is guided by a Management Plan. Conservation activities are carried out in accordance with a fifteen-year Conservation Plan, based on a detailed risk analysis of the temples, and in accordance with a Conservation Manual that delineates conservation approaches for the highly fragile temples and their sensitive surroundings.

NASPK is supported by a local NGO, "The Conservation and Development Community for Sambor Prei Kuk", established in 2004 with the agreement of the Ministry of Culture and Fine Arts, which has played a crucial role in the sustainable conservation of cultural heritage and in developing engagement with the local community.

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Temple Zone of Sambor Prei Kuk, Archaeological Site of Ancient Ishanapura

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The archaeological site of Sambor Prei Kuk, "the temple in the richness of the forest" in the Khmer language, has been identified as Ishanapura, the capital of the Chenla Empire that flourished in the late 6th and ...

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The Kampong Preah style is an architectural style found in the ancient temples and structures of Cambodia, these kinds of temples are located in the province of Kampong Thom. The area is full of ancient temples dating back to the Khmer Empire, The architectural features share similarities with various temples throughout Cambodia. The Kampong Preah style showcases elements like carved lintels, Hindu decorative motifs, sculpting the details of Hindu mythology and religious scenes. These brickwork designs reflect the cultural beliefs at that time and show the artistic achievements of the Khmer civilization.

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The Prei Khmeng style also known as the Khmer Prasat style is a distinct architectural temple form in Cambodia. It is characterized by its architectural elements that date back to the mid-7th century. This kind of building features squared-shaped towers, creating a pyramidal appearance. The carvings in the building showcase Hindu mythologies and historical scenes, the design reflects the religious and cultural beliefs of Hinduism, representing an important cultural heritage of Cambodia.

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Prei Khmeng style refers to the period squeezed between the mid-7th-century, Sambor Prei Kuk era and the early 8th-century Kampong Preah category, corresponding to the suspiciously long reign of Jayavarman I.(1) This period then covers the later sites at Sambor Prei Kuk ( Prasat Tao) and certain temples around the king's later capital Purandarapura, located in the area west of Siem Reap. A string of small sites identifiable from inscriptions and lintels as Prei Khmeng period can also be found closely following modern-day National Route 6 between Kampong Thom City and Skun (Skuon).

The eponymously named type site, Prasat Prei Khmeng (Boeng Khnar), is situated to the west of the Thnal Baray but all relics found there are now in museums or storage and there's nothing to be seen at the site itself. Ditto Prasat Ak Yum and other contemporary sites in the area, so it can be quite hard to find many Prei Khmeng reliefs outside of museums.

Brick is still the preferred temple building material with stucco decoration and sandstone lintels and colonettes although the flying palace and octagonal tower innovations appear to have fallen from favour by this date. Colonettes are rounded but feature more decorative rings than before while lintel style is heraldic but generally simpler and less cluttered than Sambor Prei Kuk style. Figures usually replace the makaras and fill the medallions. (The Prei Khmeng category is essentially an architectural style - Andet style refers to sculptures.)

Our lintel examples below come from Prasat Kok Roka (Kampong Thom) (a much later site but with a re-used 7th-century lintel over the south door, the aforementioned Prasat Tao and another uncovered at Angkor Borei and now in the local museum.

Several historians have even suggested the existence of a Jayavarman Bis or Jayavarman 2 while others place Bhavaravarman II in this category. Assigning an earlier date to Jayavarman III is another solution.

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Prei Khmeng style refers to the period squeezed between the mid-7th-century, Sambor Prei Kuk era and the early 8th-century Kampong Preah category, corresponding to the suspiciously long reign of Jayavarman I.(1) This period then covers the later sites at Sambor Prei Kuk ( Prasat Tao) and certain temples around the king's later capital Purandarapura, located in the area west of Siem Reap.

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Khmer New Year is the most important festival celebrated in Cambodia> It represents the mark of the beginning of the traditional lunar calendar in Khmer culture, usually in mid-April and lasts for 3 days. This celebration is a time for joyful feelings, family reunions, and community festivals. During this time, people do rituals to welcome the new year, by cleaning their houses, temples, and public spaces. They participate in traditional ceremonies and make offerings to their ancestors, engaging in community service and giving food to the poor and monks. Water represents a significant role here in the celebrations, people splash water everywhere and everyone cleans the old sins and brings luck to the new year. After the water festivals, people gather around to celebrate their cultural heritage by watching cultural performances playing traditional games, and dancing along to music.

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Note: 'Khmer' and 'Cambodian'

When seeing or hearing the word "Khmer" such as Khmer New Year, Khmer Community, or Khmer Temple, many people are not familiar with the word and they ask what "Khmer" is? In practice, the two words, "Khmer" and "Cambodian", can be used to replace each other. For example, one might say Khmer New Year or Cambodian New Year; Khmer People or Cambodian People. The exception is when talking about "Khmer Rouge" (it is not correct to use the word Cambodian instead of Khmer in this case). (For information about the Khmer Rouge see: Cambodian Cultural Profile)

The word "Kampuchea" means a country of Khmer people. Kampuchea can be translated as "Khmer country". The French call Kampuchea "Le Cambodge"; the Khmer male is called "Le Cambodgien"; and the Khmer female is called "La Cambodgienne". A bit different from French, the English name for the country is "Cambodia" and the Khmer people are called "Cambodian." However, the full definition of what is Khmer and what is Cambodian remains a large topic of discussion among Khmer or Cambodian intellectuals.

Khmer New Year

In Cambodia, Khmer New Year is the greatest traditional festival, and also the greatest national holiday. It is three days of festival and sometimes can be four days. Khmer New Year begins on April 13th or can begin on April 14th, depending on the "MohaSangkran," which is the ancient horoscope. In fact, Khmer New Year originally began on the first day of the first month in the lunar calendar, which can be in November or the beginning of December. In the Angkor Era, the 13th Century, the Khmer King, either Suriyavaraman II or Jayavaraman VII, changed the New Year to the fifth month of the lunar calendar, in April by the solar calendar. 95% of Khmer population are farmers, and the period from November through March is the busiest season for Khmer farmers to reap or harvest the crops from the rice fields. Khmer people can find free time in April because there is no rain, and it is very hot, so Khmer farmers have the time to take vacation after they have worked very hard to gather the rice crops from their fields to get their income. Therefore, April is the right time for Khmer in Cambodia to celebrate New Year.

The Khmer New Year festival originated from Bramhmanism, a part of Hinduism, which was a religion that Khmer believed in before Buddhism. Later on, Buddhism became associated with the festival and then took all the important roles in the festivity.

Usually, Khmer New Year is celebrated for three days:

The first day of New Year is called Moha Sangkran, and it can be described simply as the inauguration of the New Angels who come to take care of the world for a one-year period. The leader of Angels is named "KimiteaTevi. People need to clean and decorate the house and also prepare fruits and drinks for the New Year inauguration and to welcome the New Angels at every single home.

Elderly people like to meditate or pray the Dharma at that time because they believe that any angel who comes to their houses at that time will stay with them and take care of their family for the whole year. Actually, in the morning of the first day of New Year, most Khmer people prepare food to offer the monks at Khmer temple to get blessed. It is a great time for boys and girls to play traditional games together at the temple or any field or playground in their village because it is only at the New Year time that boys and girls are allowed to play or get together socially. Also it is a wonderful time for single people to search for the special partner to get married to in the future. In the past several decades, "dating" did not exist in Cambodia.

The second day of New Year is called Wanabot, which means day of offering gifts to the parents, grandparents and elders. Usually, Khmer People like to share gifts or presents to employees and also donate money or clothes to poor people. In the evening, people go to temple to build a mountain of sand and ask the monks to give them a blessing of happiness and peace.

The third day is called day of "Leung Sakk;" that means the year starts to be counted up from this day, for example it is when the year of 2000 would change and begin to be 2001. Traditionally, in the morning, people would go to the temple to perform the ceremony of the mountain of sand to get blessed. In the evening, to complete the New Year festival, Khmer people need to perform the last ceremony, called "Pithi Srang Preah", which means giving a special bath or a special shower to Buddha statues, the monks, elders, parents and grandparents in order to apologize for any mistake done to them and to gratify them. Everyone has a wonderful time during this ceremony because it is a great opportunity for everyone, young and old, man and woman, to have much fun by spreading out water to each other.

Khmer New Year is not just the great traditional festival for Cambodians, it can allow Cambodians to build up many unforgettable souvenirs and memories.

Photo by Sam Sith (cc license).

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Note: 'Khmer' and 'Cambodian' When seeing or hearing the word "Khmer" such as Khmer New Year, Khmer Community, or Khmer Temple, many people are not familiar with the word and they ask what "Khmer" is? In practice, the two words, "Khmer" and "Cambodian", can be used to replace each other.

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Pchum Ben also known as Ancestor Day or the festival of the dead is a significant Cambodian Buddhist festival in September, which lasts for 15 days, people honor their ancestors, and is considered the most important event in the Cambodian calendar. During these 15 days, people bring their gifts to the temples to make offerings and perform traditional rituals for the dead, the belief is that the dead can wander around the earth during this time, by offering gifts and prayers, and living relatives can help the spirits find peace. On the last day of Pchum Ben, families gather around making special offerings and attending ceremonies to wish the spirits for another peaceful year.

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Pchum Ben is one of the main traditional festivals of the Cambodian people. The festival is a tribute to the spirits of seven generations of ancestors who have passed away. Buddhists have been celebrating it for a long time. This festival is divided into two parts:

Bon Kan Ben: The 14 days from one Roach to fourteen Roach are known as "Kan Ben" or in Pali called Vora Phoat. The Buddhists at the nearby pagoda take 14 turns to hold Ben. The children prepared gifts and other items for their parents, grandparents, or elders to enter Ben in their respective pagoda. At this time, people will have the opportunity to develop their Dharma, Samathan (recite the precepts), and fulfill various merits, such as serving monks and cleaning pagodas, temples, monk's quarters, etc. In each shift, at night, drinks are given to monks and elders who practice 8 or 10 rituals. After that, worship the Preah Rattanatray, recite the precepts, invite the monks to generate the merit (Preah Parit), and offering-transference ceremonies. In the early hours of the morning, after worshiping the Buddha and progressing in prayer, the monks recite the Prabhupada Sutra, or the melancholy sound, in Pali, such as Prabhupada Borisam (by Prabhupada). After that, the Buddhists offered Yaku to the monks and at noon, the Buddhists offered offerings to the monks, with the genealogy dedicated to the spirits of the ancestors, seven relatives, and the ancestors who had passed away.

Bon Pchum: The day 15th of the lunar month is a big holiday for Ben Thom. Children who do not pay their respects to the spirits of their ancestors and seven relatives during the 14 days of Ben must travel to their hometowns on the day 15 or a day before to celebrate Pchum Ben with family and friends in the traditional way. On the morning of the 15 Roach, people dressed up beautifully, and hold the Chan Srak (a series of lunch boxes) filled with food, along with desserts, Num Ansorm, and Num Korm to be handed over to the monks at the pagoda and the ancestral shrine dedicated to the ancestral spirits. In the evening in some areas, ancestral ceremonies are held. On the morning of the first day of the month of Assoch, they prepare food, fruits, beans, sesame, and salt, put it in a small boat made of banana peels, and light incense and candles to float on the water to send the Preta back.

HISTORY OF PCHUM BEN

Pchum Ben Festival in the Buddhist era

This festival in the Buddhist era is not called Bon Pchum, but it also has the same pattern called Sangkhapot Varaphat, which is done every day to support the monks entering the Vassa or Rains Retreat or Buddhist Lent for the three-month rainy season (roughly from July to October). In the Book of Preah Uruvela Kassapa explained to the laypeople to understand the merit of entering the Buddhist Lent as follows: Entering this Buddhist Lent is the best opportunity for monastics to receive personalized education and guidance about the Buddha. Moreover, monastics can also avoid stepping on earthworms and insects that come out on the ground when it rains. The philanthropists also support the monastics during this rainy season, by generously supporting the daily food during this three-month rainy season.

The Following Timeline of Pchum Ben

During Angkorian Period, people followed animism, although people now follow Buddhism, respect for elders was a practice they continued to follow. Based on the Inscription K297c, Pchum Ben Festival was called the "Srath Festival (បុណ្យស្រាទ្ធ)". This inscription gives us further during the reign of Yasovarman I (889-910 CE), He ordered his subordinates to hold the Bai Ben ceremony at the Yashodharatataka (the East Baray) to generate merit for those who had died of misfortune to be reborn. During the second phase of the Golden age of the Khmer Civilization, 1181-1218 reigned by King Jayavarman VII, it is said that reign of King Jayavarman VII, a monk came back from hell unscathed. He brought the message from the deceased that they could be freed from suffering if their relatives offered food and alms to monks.

The Grande Inscription d'Angkor. also known as K.301 or IMA-3, dated to the 18th century (1701), described the Pchum Ben festival which is called "Saratakal (សរាទកាល)" and "held the Tbat Twea Tous Saben (តប៌្បណទ្វាទសបិណ្ឌ)". The term "Saratakal (សរាទកាល)" refers to the time or period of holding the "Sratth Festival (បុណ្យស្រាទ្ធ)". "Twea Tous Saben (តប៌្បណទ្វាទសបិណ្ឌ)" is the 12th Ben for the King to hold the royal ceremony to dedicated to the royal ancestors. "Tbat (តប៌្បណ)" is a ceremony to quench the thirst with water pouring, and today the King held the royal ceremony of "pouring coconut water to the deceased ancestors" and has prepared all kinds of offerings, as well as a floating ceremony to send them back.

EXPLAIN THE TERMS IN "PCHUM BEN FESTIVAL"

In the Buddhist era, there were no words for Kan ben and Pchum Ben, only the support for the four requisites or Pa Vaara Naa Pa Chai (including Clothing, Food, Lodging, and Medicine). As in the Dharma Book, there is a story about the Buddha and the monks who enter the Rains Retreat. And there are laypeople who support the four requisites for a quarter period. As for Kan Ben, it is not limited to 14 days, but the Buddhists of that generation started holding Ben from the day of entering the rainy season until the day of leaving the rainy season.

The words "Bon Pchum Ben" and "Bon Ben Pchum" have different meanings, with the word "Ben Pchum" referring to the Dak Ben ceremony, in turns or in groups, from Ben 1 to Ben 14, or the so-called Bon Dak Ben. While, the word "Pchum Ben" refers to the day 15th of the Phôtrôbât (Khmer Calendar month), also known as Bon Pchum. Collectively, these two words together are called "Bon Pchum Ben", meaning the meeting of the laypeople who held Dak Ben in each turn together or gather together regardless of the turn of anyone, to hold in one day.

Ben refers to a piece of rice that is placed on a plate or pot and is used to put the rice into the monk's alms bowl which is arranged in a row or double rows. Moreover, Ben does not refer only to rice, but also to food or offerings.

Bai Ben does not refer to rice that is used to put in the monk's alms bowl or offer to monks, it is a plate of rice that has collectively with rice, food, desserts (sometimes it is made of sticky rice and sesame, and often add coconut cream to make it taste better). This plate of rice is offered to ghosts at dawn, which People believe ghosts with heavy sins cannot receive food during the day. Bai Ben is traditional rice cooked with coconut paste and mixed with various ingredients according to the preferences of the locals in each area.

Bai Bort Bo or Bai Bo is not rice; it is a pure fruit or Khmer cake to supplement the richness of the offerings. Bai Bort Bo is the same as that of Bai Ben, but it is shaped like a cone and covers the top with a banana leaf, piercing the top with candles, incense, and flowers. They place the Bai Bort Bo on a small cup in the middle of the Bai Ben. In some areas, Bai Ben is placed in 8 boxes made from bananas, surrounded by Bai Bort Bo. In each box, there are 1 to 15 Bay Ben balls. When hearing the drum sound from the nearby pagoda, the old ones prepare rice, Num Ansorm, Num Korm, and fruits of all kinds and put them together in baskets or large trays or metal plates, and place the flowers or flags in the middle, they light incense and dedicate to the merit. While at the house, they also prepare a portion for the monks. Therefore, the word "Bai Bort Bo" or "Bai Bo" is an item that complements the richness of Ben Bat's food.

ASSOCIATED CEREMONIES DURING PCHUM BEN DAY

The sacrifice of Kantong Rice

The Kantong Rice is a kind of small rice bowl made of leaves used as a container for food, tobacco, betel nut, etc. the rice is shaped in pieces from 1 to 15 pieces, representing 1 day to 15 days. Then, they offer these offerings on the corner of the road or at the corner of the pagoda fence, which is supposed to be rice, representing a three-way street or a four-way street to summon various ghosts to help find their deceased relatives to help guide their deceased relatives to their living area as fearing that their relatives would not able to find them in at least 7 pagodas and cursed their generations for various misery.

Sand Mountain Sacrifice Ceremony

In some pagodas, the sand ceremony (it is called Sand Mound Ceremony or Poun Phnom Khsach), which is celebrated during the Khmer New Year, is confused with the one in the Pchum Ben festival. However, the Twelve Months Ceremony book stated that the sand ceremony during Kan Ben is called the Sand Mountain Sacrifice Ceremony (Bom Bous Phnom Khsach).

Sand Mountain Sacrifice Ceremony (Bom Bous Phnom Khsach) according to the ancient Khmer tradition, the sand is transported and piled in a mountain-shaped in terms of the height and size of the mountain as needed, and they often bury the earth pot at the top of every mountain sand-made to look like real stupas. Then, they made fences around the stupas, leaving only four entrances and exits. Eight deity houses are placed in all eight directions, with another deity house representing the Yamaraj house placed in the east, with an umbrella and three flags representing the three denominations/sects of Buddhism, including:

1. The first flag represents the Mahayana sect

2. The second flag represents the Hinayana sect

3. The third flag represents the Sastra or Theravada sect

All the flags were hoisted and offered with flowers, perfumes, and Slar Thoir (a section of a banana leaf stem or green banana fitted with a stand and decorated, with betel leaves, areca nuts), etc. After they prepared the utensils as described above. They lit candles and incenses, hoisted the various color of flowers, and place crocodile flags of different colors on the tops of the stupas. There is an abbot who led the Buddhists to circle for three rounds, and they recited the Preah Ratanatray Samathan Sil, wrapped a white cloth around the stupas, and prayed at the stupas as called "Bom Bous Phnom Khsach" by the locals. When the Bom Bous Phnom Khsach ceremony has been baptized, in the evening, the ceremony of defrocking the sand mountain was carried out by removing the pot buried on the top of the sand stupas and reciting for defrocking at Sala Chan (gathering hall). The pagoda's abbots will call the Buddhists to sit together, and there is a person who raises one hand on the sand stupa and the other Buddhists must touch each other to achieve merit.

Kan Ben Ceremony

Kan Ben Ceremony is a ceremony of the Pchum Ben Festival divided into 14 days of Kan Ben, starting from the 1st day of Roach to the 14th day of the lunar month or (half a month). While the Royal Kan Ben Ceremony, there are only 5 days, from 11 Roach to 15 Roach Pchum Ben. To start the Kan Ben ceremony, Buddhists need to have a 60-centimeter-high Ben flower (an ornament made of zinc, wood, and a set of large and small flowers from the bottom to the top). There are five levels of this flower, each of which is about the size of a finger. Attached around the five levels of the wheel are plugs made of copper, and at the bottom of the layer are attached five crocodile flags made of bamboo. In addition, there are four Nagas with a common tail as a base of the flower and in the month of each Naga, there is a picture of the Bayan leaves, which shows the Nagas supporting the Ben flower (Neak Tro Phka Ben). There is a square-shaped wooden box thick of 15 cm as the pedestal to Phka Ben. The difference between Ben Batr (food offering) during the Kan Ben period and ordinary Ben Batr is the main meaning of this Ben flower which represents the sacrifice to the Késaa(hair) of Samma Samputa, which is the Buddha cut off his hair when he left the throne to enter the monkhood.

Baing Skool Ceremony (a chanting ceremony to transfer merit to the spirits of the dead)

Baing Skool is a commemorative service to dedicate the merit, pay tribute, and relieve the suffering of their ancestors, whether relatives share the karma or animals they kill for meat to earn the living. This ceremony also contributes to the washing away of their sins, through the dedication of this ceremony. Baing Skool is usually held at the gathering hall (Sala Chan) or at the monk's hut, regardless of the circumstances in which the initiation of the festival is related to this ceremony.

Bai Ben Throwing Ceremony

The Bai Ben throwing ceremony is a ceremony held between 3 and 4 o'clock in the morning, where people have to take the Bai Ben and throw it to the ghosts around the temple to liberate the ghosts' sin and dedicate the food for those ghosts as well. In the Patavatthu book, there are many descriptions of Preta (ghosts) who were born as human beings and committed many sins while still alive and fell into hell, being imprisoned in hell. When their merits are diminished, they cannot be reborn and cannot remain in the human realm like other souls. Even relatives who have dedicated food in the spirits' name still cannot receive the consecration. The spirits cried, whimpered, moaned, and wailed. The sorrowing sound reached the Buddha's disciple, the Avalokitesvara or Guanyin, who descended directly to hell and appeared in a virtual form of rice balls to the spirits. Before eating the rice ball, the spirits show them to the Yamaraj for purpose of liberating and alleviating their sins and to be reborn in a better realm. As the story of these spirits just mentioned above, resulted in the Bai Ben ceremony. Moreover, putting Bai Ben in the proper place is not accessible to the spirits who are relative with thick karma, therefore, they have to throw it out. Throwing Bai Ben must walk around the temple and throw it outside the temple fence because it is believed that each temple is buried on the boundary line with the sacred protection that all souls and spirits cannot violate the fence of the temple. So every citizen should pay homage to the spirits to calm their sorrows and calm their anger in order to bring peace to all of us.

Ancestor Farewell Ceremony or Ancestor Rite

On the 15th Roach of the Phôtrôbât (Khmer Calendar month), which coincides with the last day of Pchum Ben, Cambodians believe that the spirits of their relatives will come and say goodbye to their families on the last day, which is called Pchum Thom (Big Meeting). At 6:00 pm, they will prepare a plate of food for the sacrifice to invite the spirits of the relatives to have a proper meal at their homes. On the day of the sacrificial offerings, another small plate prepares for the two demons, identified as the White Ghost and the Black Ghost, who watch over the activities of the spirits. The preparation of the offerings to the demons is consist of chicken head, bacon, salted egg, a bowl of salt, and a cup of wine to apply. In the early days of King Ang Duong, the ancestral rites were made by floating small ships floating made of wooden or other floatable stuff. Until the Sangkum Reastr Niyum era, this ceremony was canceled due to the water environment concern. As result, the tradition of floating the ship to farewell the ancestral has been less practiced and abandoned until today.

TRADITIONAL GAMES DURING PCHUM BEN FEVER

In some regions in Cambodia, specifically in Vihear Sour commune Khsach Kandal district of Kandal Province, during the Pchum Ben Festival, there are several traditional games to be held, including:

Buffalo racing ceremony

In Buddhist belief, Buffalo represents the vehicle to Yamaraj (King of all the devils). This racing is part of the Cambodian tradition from ancient times till today. This buffalo racing is held during the Kan Ben period, which starts from 9 am to 11 am or from 2 pm to 4 pm, this buffalo race follows the number of buffaloes is more or less.

Wrestling Ceremony

This wrestling match is made with the consent of the wrestling instructors of each team, who come from different villages or nearby villages. This match does not measure the size or weight, it depends on the contestants, whether they dare or not. Each teacher or team always wants to show the strength or tactics of the students in their respective teams.

WHY PCHUM BEN IS IMPORTANT

According to the Constitution of the Kingdom of Cambodia, Buddhism is the state religion, so Cambodians and foreigners working in public and private institutions are allowed to take time off to go to Pchum. Bon Pchum has three meanings:

1. Respect for ancestors and It's a show of respect to the monks: Dedicate merit to seven generations of the ancestors who have passed away and are reborn. During the first 14 days of Pchum Ben, people cook food for the monks and offer them alms. By doing so, the faithful believe they can bring good karma to their ancestors.

2. Make happiness, prosperity, and glory born of its benefits

3. To create the unity of the nation: It's a 3-day public holiday when is a time to gather with your family and close relatives. Sharing a communal meal, meditating, and helping the ancestors during their spiritual journey, bring the family together.

HOW PCHUM BEN IS IN CAMBODIA SOCIETY

Cambodians all over the country follow the ancestral tradition of celebrating Kan Ben or Ben Pchum from the 1st of Roach to the 14th of Roach of the Phôtrôbât and Pchum Ben on the 15th of Roach the Phôtrôbât annually. This Pchum Ben festival is considered by the Khmer Buddhists as one of the great festivals of their ancestors for a long time, and relatives and children who live near and far away often always return to their hometown to meet their relatives on this day. This is a testament to the ingenuity and purpose of our Khmer ancestors, who named this festival Bon Pchum: Pchor must Moom, Pchum must come (ភ្ជរត្រូវតែមុំ ភ្ជុំត្រូវតែមក).

In Cambodian tradition related to Pchum Ben, parents are viewed as special gods or living gods. Before attending the pagoda, Cambodian children prepare meals in terms of breakfast or lunch for their parents. A common saying "What you have at home is more powerful than the god in the pagoda. Who are the gods in your house? They are your parents." Parents are precious gods for Cambodians because they give life, take care of, and worry about their children. What happens when we don't respect our parents? That would be very rude and disrespectful. We can say that, if we bring happiness to our parents, we have happiness in our lives, and our children will respect and love us in the future also.

Moreover, a few days before the main festival starts, people usually buy clothes, food, and fruit to hand to the elderly people in their respective hometowns. Somehow, people also contribute some cash to them. During this festival, Cambodians visit many pagodas, traditionally at least 3 or 7 pagodas (but now people can visit at least one pagoda depending on their availability) and the places where their ancestors passed away to pray and make offerings for their deceased ancestors via offering-transference ceremonies conducted by the monks. It is to be noticed that the time to bring the food to the pagoda is no later than 11 am as in the Buddha Discipline the monks will not eat after 12 pm. After this time, the monks do not eat any food and drink only soft drinks or tea until the end of the day.

Early in the morning around 4 am, people of all ages, specifically the elderly people, either in the shift or outside the shift, generally gather with their neighbors to prepare food, fruit, and rice. Cambodia cake, etc in ball-shaped on a plate and go to the pagoda. When at the pagoda, they light the candles, and incense, and pour a little water to invite the soul of their dead relatives and friends to come and eat the food by placing the balls of food just outside the monastery. It is believed that some of their ancestors, those who committed sins when they were alive, cannot enter the temples, even as ghosts. And they can only eat food that is prepared by their descendants. So this food is for them. People believe that if these spirits don't see their relatives bringing food for them, they will get angry and wish their relatives bad luck.

The 15th day is the most important day of Pchum Ben and also the last day of the ceremony. Cambodian people have three days for public holidays in October to have a chance to visit their hometowns and gather with their families. To celebrate, numerous Cambodians wear white suits and cook meal offerings to the monks at nearby temple buildings. Besides going to a pagoda, they usually have a quick visit somewhere nearby with family and have meals together.

Pchum Ben is considered unique to Cambodia. It is a traditional ceremony to remind people to bring food to the monks. Moreover, the festival reminds people to remember their ancestors who have passed away. They always go to the pagoda on their ancestor's anniversary or someone's birthday. This is the way to show high respect even on days that are not the Pchum Ben festival. The festival educates younger people on how they should give respect to their relatives.

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The Celebration of Pchum Ben Day or Ancestor Day in Cambodia | IntoCambodia.org

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Pchum Ben, also known as Ancestor's Day, is a half-month period (fifteen days: from one Roach to fifteen Roach) of remembrance for dead family members, which traditionally begins between September and October (the tenth month of the Khmer Calendar). Pchum Ben is believed to be a time when the souls of our ancestors that passed away may come back to us.

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Bon om Touk, another water festival that is held in November. It's a three-day festival that marks the reversal of the flow of the Tonle Sap River, symbolizing the importance of water in agriculture, the end of the rainy season, and coinciding with the full moon. The festivals attract people from all over Cambodia and tourists around the world to celebrate along the Tonle Sap River. People play in the water, and compete in boat races, with teams representing different provinces and regions all over Cambodia. They also watch performances, music, and fireworks displays, to celebrate this significant event in Cambodian cultural.

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The Water Festival takes place over three days in November all over Cambodia. The biggest celebrations are along the Tonle Sap River in front of Royal Palace in Phnom Penh. This year, 2021, the official activities such as the boat races are still suspended to minimize COVID risk. However, businesses are allowed to have their own events.

Phare Circus is planning special activities for 18 - 20 November, 2021. Watch our Facebook event page for updates.

The History:

Cambodian Water Festival was first celebrated in the 12th century, around the time of Angkorian King Jayavarman VII. The King's Navy helped usher in the Cambodian fishing season. The festivities made the gods happy and secured good harvests of rice and fish in the upcoming year.

Another story is that Bon Om Touk was a way for the King to prepare his navy for battle. There are carvings at Bayon Temple, at Banteay Chmear that show naval battles similar to the boat races in present-day celebrations.

Present day:

Water Festival is celebrated in every province, but many Cambodians make a special trip from the provinces to the capital city, Phnom Penh. They usually spend at least two day enjoying the festivities. In Phnom Penh people gather for big boat races, illuminated floats (លយប្រទីប), a moon salutation (សំពះព្រះខែ) and eating of special rice made with banana or coconut juice (អកអំបុក).

Many people spend all their time at the boat races. Khmer find a spot along the river, lay out a picnic mat, eating and drinking, and cheering for their teams. Boat race participants usually arrive a few days before to practice along the Tonle Sap River. Boats are often sponsored by individual donors and government officials.

At night, after the races, you will see people floating small, handmade boats in the river along with many, many floating candles. Different government ministries create their own larger illuminated boats. Later in the evening there are beautiful fireworks displays that last around 20 minutes.

What can you do during Water Festival:

It is a national three-day holiday, so many Cambodians spend the time celebrating with their families. They go to see the boat racing and some travel around the provinces to see how they celebrate water festival in different communities.

The second night of the Water Festival is a full moon. Many celebrate and pray to the moon by putting things like fruits, coconuts and special rice in front of their houses. They believe that by doing so, the moon will give them good luck. My mother says, "There is a rabbit living in the moon and looking at us," and I believe her.

My favorite memories:

Water Festival celebrations in the provinces are a little different compared to the city. I remember when I was a child living in Kampong Cham province. My brother and I went to the pagoda to see people dancing and lanterns floating up into the sky. People in my hometown make illuminated boats with flowers or lotus leaves and put candles inside. Along the road there no electricity, only the moon light. Sometimes, I really miss my childhood during this time.

Now I live in Siem Reap and have come to enjoy the festival here. In 2015 many people celebrated the Water Festival in Siem Reap. It is a good alternative to Phnom Penh because people can also visit the temples of Angkor at the same time. There are also exhibitions of products and services along the river, and also entertainment at night. I hope this upcoming water festival will keep bringing a lot of Cambodian and tourists to visit.

Follow us on Facebook and see how we're celebrating Bon Om Touk at Phare, The Cambodian Circus

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The Water Festival takes place over three days in November all over Cambodia. The biggest celebrations are along the Tonle Sap River in front of Royal Palace in Phnom Penh. This year, 2021, the official activities such as the boat races are still suspended to minimize COVID risk.

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Palm wine, also known as "toddy" in some regions, is a traditional alcoholic beverage made from the sap of palm trees. The process of making palm wine involves tapping the flowering buds of the palm tree and collecting the sap, which is then fermented to produce an alcoholic drink. Palm wine is popular in several tropical regions around the world, including parts of Africa, Asia, and South America, where it holds cultural significance and is often consumed during social gatherings or traditional ceremonies.

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A good way to tell whether your Cambodian friends have a lot of Chinese ancestry is whether they turn really red after a bit of alcohol. We Cambodians have mixed Indian and Chinese stock, and the saying goes that those of us with more Indian genes do not really blush after a sip of hard liquor. Your good host Noeun stays the same, whereas Thea turns a little bit pink. Beware thinking that people becoming red as tomatoes means that you can outdrink them... We would not dare challenge some of those beer and whiskey mixing with ice cubes alcoholics.

Let us introduce you to some alcoholic beverages that are popular in Cambodia so that you can taste local drinks when you are visiting Phnom Penh, Siem Reap and Angkor. We're city slickers so our point of view on what is "popular" is biased towards what urban folks like, but it is in line with what Cambodians also generally drink!

Beer

Beer is much appreciated by Cambodians. Angkor Beer and Tiger Beer are brewed locally and sold everywhere. There is a handful of micro brewers here and there, for example on Monivong Boulevard in Phnom Penh, but they mainly produce flat yellowish low alcohol heavy waters, that are a bit expensive because handcrafted...

Sra beer khyom, prateh Khyom (my country, my beer)! The slogan of the commercials for Angkor Beer with the silhouetted logo of the old temple is displayed with pride that should appeal to the nationalistic feelings of the Khmer. Not so... if it tastes good, we'll drink it which ever far away land it is imported from. Angkor is a local brew and it has been competing with Tiger Beer, a singaporean brand (with Heineken), also brewed locally, for the wallets of thirsty Cambodians since the early 1990s. We've had the honour of touring their plants (and if you're invited you should). Angkor is brewed in the coastal City of Sihanoukville, and Tiger Beer in the suburbs of Phnom Penh. We like to joke that they must be among the few Cambodian factories that abide by local environmental laws. They're state of the art and you can taste it in the beer.

Tiger had a little edge over Angkor for many years, a little one, not a huge margin, but significant enough. Right now, many local drunkards we know tend to prefer Angkor Beer. The problem was never the taste, more the quality control. Under a 40-degree sunshine, beer does not keep well either, and many a small drink in the wall shops kept foul tasting barrels, add the journey from the seaside and Tiger would taste fresh more often than Angkor Beer.

Then came Carlsberg from Denmark... Well, let's be realistic... ouf of several hundred beers the world over, we're all drinking from the same handful of multinationals, whether in Europe, Africa, America or Asia. Name a mainstay southeast Asian local beer that has not been bought out? The Danes apparently injected some quality control, not that we have insider information, but we've been able to taste the result. The taste of Angkor Beer is the same, but it has been more consistent. And customers are more confident that the brew will please them.

So which one will you prefer? Tiger or Angkor? Up to you to decide after you have had both. Don't worry, we're not sticking to either for long. Sometimes we drink one, other times we drink the other one. Some Cambodians even swear that bottles are usually better than cans, and the bigger 640 ml bottles are better than the smaller 330 ml bottles. Probably a myth, we can't tell the difference. But do check the expiry date before you drink...

What do Tiger and Angkor taste like and how do they compare to other imported beers? They're both standard blond lager beers with a light taste of hop. Neither beer is as bitter as Heineken (also a popular import, but more expensive), or Budweiser (for the rich only and hard to find). Europeans will dismiss them as light Asian beers for certain, until they crumble to a heap after a few hours drinking with the locals. Anyway, how good it tastes depends on the company at the table and the food you eat it with. Most local dishes from our pages on Khmer cuisine and what to eat in Cambodia will wash down well with local beers!

Cambodians will often drink their beers with ice cubes. The more, the better. Not many imported beers can be swallowed with ice cubes! You'll appreciate your brew ice cold in May when the local temperature hits forty degrees! We also eat munchies and finger foods with our beer. Some light snacks among friends: grilled meats and seafood. It is unusual to be drinking without eating, or very western.

If you don't like the local beers, don't worry, you won't go thirsty in Phnom Penh, Siem Reap Angkor, Battambang, Sihanoukville or any other major Cambodian city. There are dozens of American, Asian and European beer imports available from corner shops. Prices range from very cheap (under a dollar a can) to unreasonable. That easy... but drink in moderation!

Palm Wine

Palm Wine has an important following in Cambodia. It is the traditional drink as true as palm trees dotting the Cambodian landscape are the national trees of our country. In many villagers, there are palm tree climbers. Those folks agile enough to climb up to the skies with their bare hands and feet, or sometimes rickety ladders of fortune. Falling from the skies is common among palm tree climbers (so is alcoholism). They come down bringing palm fruits that will be pressed to yield an opaque greenish juice. Once fermented, palm juice is consumed as toeuk thnaot (in Khmer it sounds inoffensive as it is called "palm water").

Toeuk thnaot is sold around the villages of Cambodia in wooden cylinders attached to the back of bicycles. A drink is just a few hundred riels, and customers will buy litres of palm wine. City dwellers like your Gnarfgnarf correspondents do not have the stomach for large quantities of palm wine. The raw stuff from the village is a powerful laxative. But if you see a traditional palm wine hawker, go on, have a sip. The little foam on top is natural, and so is the fermented taste.

The Blue Marble Cafe of Phnom Penh introduced to the world the Sex on the Palm Tree cocktail, a variation of the traditional recipe that substitutes vodka for palm wine, and mixes freshly squeezed orange and pineapple juice. The cocktail was a big hit because of its hilarious name.

Visitors interested in bringing a typically Cambodian souvenir home can get nicely packaged bottles of palm wine from Confirel, a local family business working with villagers. Their palm wine is independently certified as an organic produce and is sold in many supermarkets and drink shops.

Rice wine

Rice wine is made by fermenting rice in water with yeast. Rice wine using the higher quality jasmine rice is among our favourite traditional Cambodian alcohols. Rice wine is called sra sor in Khmer (white wine). It looks more like water, but it packs 15 to 20 degrees of alcohol, sometimes it can go up to 30 degrees but it's not a good as the lighter batches!

The entire production is household and village based. If farmers cultivate rice and raise pigs, there is a good chance that they will be producing rice wine for a bit of cash. The fermented rice residues from wine making is fed to the pigs (they love it!), so nothing is wasted. It's hard to find good rice wine if you don't have relatives or friends in the countryside. When we take short trips to the villages, we never miss to bring back to the city earthenware jars of the good stuff for a few thousand riels.

Rice wine is ideal for shots as it drinks smoothly, is lightly scented (thanks to the jasmine rice), and does not irritate the throat as other strong liquors do. Rice wine can also be used as a rather neutral alcohol in many traditional cocktails. As it has far lower alcohol content than vodka or rum, lighter drinkers will enjoy more of their cocktails and fewer headaches.

Grape Wine

Grape wines are not a luxury item in Cambodia, but not an every day beverage either. Wines (tapeang chou, or fermented grapes in Khmer) are more like delicacies served on special occasions, such as weddings or banquets. If Cambodians had the money, they would be drinking red wine in large quantities. There would not be any need to educate city folks on the virtues of grape wines as it is quite a bit more expensive to buy good bottles of wine as beer by the pitcher.

We've tasted only one locally produced grape wine in Cambodia. And as far as we know there is only one "Chateau" in Cambodia. Actually, it is not a chateau, but rather a prasat (temple and fortress). This wine is known as Cuvee Phnom Banon, a prasat located close to Battambang, Cambodia's second largest city. If you happen to be around an open bottle, by all means, have a sip! It is strong and sweet! Otherwise, it may be better value for money to purchase a French import.

French wines have been popular in Cambodia for over a hundred years, in particular red wines from Bordeaux. In most cities, it is very easy to find good vintages at affordable prices (the tax on alcohol in Cambodia is much lower than that of its neighbours). Supermarkets and "drink shops" (shops that sell all kinds of alcoholic and non alcoholic beverages for home consumption) have large selections of French wines. At less than ten US dollars a bottle, we are able to pick up a recent vintage of a mainstream Bordeaux (2011 Mouton Cadet, Bordeaux AOC or Bordeaux Supérieur). Deals abound for visitors looking for more specific crus classés and having deeper pockets. There are also plenty of Australian wines on offer, but they are not as good value as Cambodians prefer French wines.

Enjoy the many drinks and beverages of Cambodia with plenty of local food! Chaukchey (Success!)

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Palm wine, rice wine, grape wine, beers and other drinks and beverages of Cambodia - Gnarfgnarf Travels

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Let us introduce you to some alcoholic beverages that are popular in Cambodia so that you can taste local drinks when you are visiting Phnom Penh, Siem Reap and Angkor: Cambodian beer, Cambodian palm wine and Cambodian rice wine!

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Jasmine tea is a fragrant tea by combines green tea leaves and jasmine blossoms. This traditional beverage originates from China but is brought all around the world and loved by various cultures including Cambodia. To make jasmine tea, we add freshly picked jasmine flowers and green tea leaves, the jasmine flowers are placed on top of the green tea leaves allowing the fragrance of the blossoms to infuse into the tea. This results in a floral aroma and a subtly sweet taste of the tea, it's is known for its calming properties and is served in traditional tea celebrations and paired with meals.

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Learn all about jasmine tea, including the different types of jasmine tea, how to prepare it for drinking, and its health benefits and warnings.

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"The King and The Buffalo Boy" is a famous Cambodian folk tale, it's highlights the theme of kindness throughout the story. In the story, the king goes hunting and gets lost, the buffalo boy then finds him and offers him food and shelter, not knowing the king's royal identity. After the king returns to the palace he awards the boy gifts for his kindness. This story teaches us the importance of kindness and humility, treating everyone the same way regardless of their identity.

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The Story "The Tiger, The Cat. and The Rat" is a classical folk tale.. In the story, there is a challenge involving involves climbing a steep hill, with the reward being named the mightiest animal. As the race begins the rat climbs on the cat's back, and when the pair near the top, the rat jumps off the cat and secures the victory for both of them. The tiger, believing the cat reached the summit alone, declares the cat as the mighties animal, this shows a lesson highlighting the theme of teamwork and cleverness, collaborating and achieving success.

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The story "The Gossipy Man" is a common folk tale told throughout the county. In the story, there is a man who likes to tell gossip and rumors about people. One day he told a damaging rumor that attacked a member of the community. When the truth is revealed, people start to lose trust in him. The story highlights the importance of not telling lies about people and the negative effects of spreading rumours.

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Mahori is a traditional ensemble music style from Cambodia, often performed at royal courts, ceremonies, and social events. Mahori music is known for its melodious and soothing tunes, different from Pinpeat, bringing the mood of beauty, amazement at nature, and expressions of love.

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Did you h appen to hear a popular music in Khmer and realized it could be a helpful tool in learning the language? We agree that listening to music in other languages is beneficial, so let's learn about Khmer music (or ភ្លេងខ្មែរ, phleng Khmer) to get further inspiration for your language learning.

The performing arts in Cambodia are inspired by the original indigenous tribes and all forms are culturally distinct. The music has a unique sound with most songs having a slower melody, but the faster songs will have you up and dancing!

There are two primary types of Cambodian music: modern and traditional. The word ភ្លេង (phleng) means "music," but when coupled with "Khmer," it represents ភ្លេងខ្មែរ, phleng Khmer, which means Cambodian traditional music. Phleng Khmer, which has three distinct subtypes which play an important role in Cambodian life.

Go ahead and have a look at it with us!

3 Types Of Music In Khmer

1. ពិណពាទ្យ - Pin Peat

One of the earliest groups in Khmer music is the pin peat. Wall carvings at Angkor Wat indicate that the temple's musical band dated back at least a thousand years.

Khmer musicians perform this music at Cambodia 's royal courts and temples. In addition, events, as varied as classical dance, a shadow play, masked play, and religious ceremonies feature the Pinpeat orchestra. And its primary focus is nearly a ten-person ensemble, wind, and percussion instruments. Pin peat music is also known as phleng skor, which means drum music, or another name is phleng laim, which means dance music. It creates prearranged drum rhythms that support a strong dynamic for the stage activity.

2. ភ្លេងការ - Phleng Kar

The Cambodian classical music style, Phleng Kar, consists of traditional songs typically performed at the wedding ceremony. The classical music style, Phleng Kar, consists of classic songs typically performed at wedding ceremonies. A seven-member ensemble plays seven different traditional instruments to provide beautiful wedding music for the ceremony. This isn't just some mindless tune that loops endlessly without purpose. However, many sub-rituals run concurrently within the event, each with a dedicated Phleng Kar song. And it played from very early morning to the end of the wedding day.

The music at a Khmer wedding ceremony is played at a volume that most outsiders find unpleasant, but the locals happily embrace. Because, for Khmer, it's a chance to let the bride and groom sense the happiness they're feeling at the start of their new life together. Despite the music's loud tone, the crowd is calm and composed. A wedding ceremony in Cambodia is a formal, emotional occasion due to the culture's emphasis on politeness.

3. មហោរី - Mohaori

Mahori music, played in the royal courts of Cambodia, Laos, and Thailand, was another type of traditional music. This musical tradition may have begun in the ninth century, well before the time of the Angkor rulers. Mohaori, however, continued to develop in popularity and influence even after the Angkorian empire had collapsed. While Pin Peat music is reserved for religious events and Phleng Kar is more like ceremonial music, Mahaori focuses on thoughts and emotions meant to uplift the soul, such as representations of beauty, amazement at nature, and expressions of love. Mohaori, a traditional Khmer music, is still regularly performed today.

In Summary

As we all know, music is more than just an instrument to an end; whether pop music, rock music, dance music, western music, and traditional music like phleng Khmer-it's the ultimate expression of a people, their culture, and their history. So, just like Khmer Music, it has a long history since it was produced over a thousand years ago. Therefore, learning about Khmer music will provide insight into a significant element of Cambodian culture.

In addition, the unfamiliar instruments and melody will spark your interest in discovering deeper about the culture, traditions, and language. Because when you understand the locals better, you'll later listen to their songs with a more understanding of how Khmer people express their thoughts and convince others with their beautiful music.

Learn Khmer With The Ling App

Can't seem to get much further with your Khmer studies despite your immersion in the local music? The Khmer songs are great, but you might want to wait for a little before diving in quite yet since the tone of voice and beat of the music can make it hard to grasp the words and accents. In that case, you should look for a different method of learning.

The Ling App can help you learn Khmer from basic to advanced levels! We offer you massive resources to help you master the Khmer language daily. So that you can impress the locals with your knowledge of Khmer, you will not only learn the vocabulary for general topics in Khmer but also improve your listening skill which you can apply when listening to Khmer music. Because you can listen to a native speaker's sounds daily with the Ling App. Don't miss this feature if you want to learn how to pronounce Khmer correctly.

Due to the fact that many students of Khmer have difficulty with Khmer pronunciation, we recommend using our mobile chatbot if you have no prior connections with the Khmer people. Conversations with a natural Khmer accent provided by our chatbot are available daily. The trick is to maintain coherence in both listening and speaking. In this way, you can feel comfortable beginning conversations with the locals.

Most Khmer learners chose Ling to help them succeed, so why not join them? Download the Ling App from the Google PlayStore and Apple AppStore now, and prepare to be fluent in Khmer soon!

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3 Authentic Types Of Music In Khmer To Enjoy Now - Ling App

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The performing arts in Cambodia are inspired by the original indigenous tribes and all forms are culturally distinct. The music has a unique sound with most

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The Royal Ploughing Festival is an ancient cultural festival and culturally significant ceremony observed in several Southeast Asian countries, including Cambodia, It Usually takes place in May the mark of the start of the rice season. The ceremony is performed by the members of the royal family and high-ranking people, Two sacred oxen are the main characters here, they are hitched to a ceremonial plow and led to plow a furrow in a ceremonial field. The oxen are offered different types of food, and the choices they make symbolically predict the prospects for the upcoming agricultural season. This ceremony has been performed since the 6th centenary, and highlights the importance of agriculture in Cambodian society

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The Royal Ploughing Festival (In the Khmer language: Preah Reach Pithi Chroat Preah Nongkoal) is traditionally performed in early May every year to honor and celebrate the start of the rainy season. The rainy season indicates the fruitful season for planting and sowing, which usually kicks off in May.

Several Asian countries, especially the ancestors who were a royal rite, always celebrated this ceremony for a hundred years. In addition, what is significant about ploughing is that it is well-recognized as Seeds of Hope or Royal Ploughing and is done to signify that the planting season is coming.

This ritual is done annually in several Asian nations, including Thai (Thailand) and Khmer (Cambodia). As opposed to the Khmer translation, the festival is called 'Raek Na Khwan' in the Thai language.

Remember that Thailand and Cambodia share the same Khmer-Mon culture (the oldest culture in Southeast Asia). As of today, Myanmar still has the Mon ethnic group.

History of the Royal Plowing Ceremony

This is a great ceremony in Cambodia, which signifies the beginning of the monsoon season. People gather to celebrate and wish for a plentiful crop.

In Cambodia, most people look forward to the traditional celebration, which is held on the Veal Preahmein field next to the Royal Palace in front of the National Museum.

In the ritual, singing Buddhist monks seek approval to plow from the ground spirits. After that, people make gifts to the gods by planting ceremonial furrows, rice, and so forth.

It is not uncommon for King Norodom Sihamoni to get his hands dirty. However, we can see the King does the planting and plowing during the festival.

The royal oxen are used in representation to forecast the upcoming monsoon season in order to get a plentiful harvest. Thus, the King and other people have to offer grass, wine, water, grain, and riches to the oxen.

The oxen will then pick their offerings. If it eats rice or grain indicates a successful harvest; water indicates rain; grass indicates agricultural devastation; wine indicates drought.

As far back as the 16th century, the Thai royal family also celebrated this festival. In 1957, it was declared a national holiday in Thailand. Hence, all employees and officers of both public and private sectors will take a day off for this public holiday to enjoy the ceremony.

Moreover, given that agriculture employs a substantial proportion of Thailand's labor population, the ritual is intimately associated with the agricultural business and is vital for farmers nowadays.

Besides a ritual belief, the ceremony is used to anticipate the crop yield during the following year. On top of that, it inspires them to work even more because of this.

So Here Are Five Awesome Things You Can Learn From Royal Ploughing

1. Weather Forecast Methods

Despite the fact that there are a variety of different scientific techniques for weather forecasting and determining crops, Cambodians have developed their own systems for predicting the harvests and climate well. Therefore, Cambodians are forewarned of disasters, promised a bountiful crop, etc. through traditional rites, especially this Royal Ploughing Festival.

2. Rituals of the Royal Ploughing Festival

Typically, two oxen that are hitched with a plough of timber, are used to plough a furrow. Brahmins usually sow the rich seed. After ploughing tirelessly, the sacred oxen are offered many kinds of food. Grass, grain, rich, wine, water, beans, corn, and many others are ready for the oxen to consume.

Then, the Brahmins anticipate whether the following agricultural season will be abundant or not based on what the oxen consume. The ritual has its origins in the Brahman religion and is performed to guarantee a successful harvest.

On the other hand, the royal plowing ceremony in Burma might have Buddhist roots as well. When Prince Siddhartha was an infant, he showed his miracle in the ceremony by sitting calmly under a tree. This shows how gifted he was for his age.

3. Royal Ploughing In Cambodia

Royal ploughing in Cambodia has a long history since the Funan period, which was between the first and the sixth century. The ceremony was brought by the old India during the Funan era. Furthermore, those who want to retract the moment can read a Reamker story, Buddhist literature, and Ramayana of the Indian epic.

The Balamara sculpture was seen to carry the plough in the Funan's previous capital, Angkor Borei back in the sixth century. With this evidence, it is considered that the statue represented the Royal Ploughing Ceremony on the easiest day.

Other than that, the ploughing ritual is among the most significant Khmer monarch ceremonial, and it takes place every year in the country. Unfortunately, this ritual event was held on for 2 consecutive years during the global pandemic, Covid-19.

4. Two Separate Rituals in The Thailand Ceremony

Cultivating: At the beginning stage, the seeds, rice paddy, and ceremonial objects utilized in the ceremony the following morning are blessed by the Harvest Lord. Then, the 4 Maidens and the Lord of Harvest also bless the King while he commands the ceremony. On top of that, the King will hand on the sword and ring for the Lord of Harvest to handle for tomorrow's tasks. The Grand Palace is a complex with the Emerald Buddha Temple, in which the Royal Ploughing festival is performed.

Ploughing: The ploughing day takes place on the second day of the ceremony. It is generally seen at Sanam Luang, near the Grand Palace.

5. Burma's Royal Ploughing

Burmese chronicles believe that the ploughing rite began in Myanmar in the late 500s CE. At that time, it was the Pagan dynasty that ran the country.

On the other hand, the ritual was not celebrated on an annual basis nor by every Royal family. In Myanmar, the King, accompanied by ministers and princes, ploughed with one white ox. The Brahmins offered and prayed to the 15 Hindu deities during the plowing process. At the same time, nat votaries and votaresses summoned 37 ancient spirits (nats).

Similar to Thailand and Cambodia, the Royal Ploughing festival in Myanmar (Burma) is performed to pray for the same purpose, which is to request a plentiful harvest for the country.

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Five Awesome Things You Can Learn From Royal Ploughing | IntoCambodia.org

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In Khmer so-called Preah Reach Pithi Chrot Preah Neangkoal, the Royal Plowing Day is traditionally held in May on the 4th day of the 6th Lunar month's waning moon. To celebrate the arrival of the rainy season, people gather to eat and pray for a plentiful crop.

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Sra Peang, also known as rice wine, is a traditional alcoholic beverage that originated in Cambodia. Made from fermented rice, it is a popular drink during festivals, cultural celebrations, and social gatherings. The process of making rice wine involves fermented cooking rice with yeast, allowing the sugar to turn the rice into alcohol. Depending on the region, the fermenting process, the cooking style, and the spices added in can vary the flavor of the wine.

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Sombai Liqueur | Souvenirs Shop | Alcoholic Jam

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Cambodia Rice Wine: Sweet Sra Sor - A Taste of Khmer Tradition

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Discover the history of Cambodia rice wine, Sra Sor, a Khmer tradition. Explore its unique flavors and regional variations. Cheers to culture and taste!

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Football is a worldwide sport that is loved and practiced by alot of people. The Football Federation of Cambodia was founded in 1933, then people in Cambodia started to massively practice football. Football has become a popular recreational activity among Cambodian youth, and the country has seen an increase in the number of clubs, academies, and organized leagues.

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Welcome to FootballHistory.org, a website about football history including competitions, teams and players.

The history of football (soccer)

Football (or soccer as the game is called in some parts of the world) has a long history. Football in its current form arose in England in the middle of the 19th century. But alternative versions of the game existed much earlier and are a part of the football history.

Early history and the precursors of football

The first known examples of a team game involving a ball, which was made out of a rock, occurred in old Mesoamerican cultures for over 3,000 years ago. It was by the Aztecs called Tchatali, although various versions of the game were spread over large regions. In some ritual occasions, the ball would symbolize the sun and the captain of the losing team would be sacrificed to the gods. A unique feature of the Mesoamerican ball game versions was a bouncing ball made of rubber - no other early culture had access to rubber.

The first known ball game which also involved kicking took place In China in the 3rd and 2nd century BC under the name cuju. Cuju was played with a round ball (stitched leather with fur or feathers inside) on an area of a square. A modified form of this game later spread to Japan and was by the name of kemari practiced under ceremonial forms.

Perhaps even older than cuju was Marn Gook, played by Aboriginal Australians and according to white emigrants in the 1800s, a ball game that primarily involving kicking. The ball was made by encased leaves or roots. The rules are mostly unknown, but as with many other early versions of the game, a chief feature seems to have been to keep the ball in the air.

Other variety of ball games had been known from Ancient Greece. The ball was made by shreds of leather filled with hair (the first documents of balls filled with air are from the 7th century). Ball games had, however, a low status and was not included at the Panhellenic Games. In the Ancient Rome, games with balls were not included in the entertainment on the big arenas (amphitheaters), but occurred in exercises in the military by the name of Harpastum. It was the Roman culture that would bring football to the British island (Britannica). It is, however, uncertain in which degree the British people were influenced by this variety and in which degree they had developed their own variants.

The game of football takes its form

The most admitted story tells that the game was developed in England in the 12th century. In this century, games that resembled football were played on meadows and roads in England. Besides from kicks, the game involved also punches of the ball with the fist. This early form of football was also much more rough and violent than the modern way of playing.

An important feature of the forerunners to football was that the games involved plenty of people and took place over large areas in towns (an equivalent was played in Florence from the 16th century where it was called Calcio). The rampage of these games would cause damage on the town and sometimes death to the participants. These would be among the reasons for the proclamations against the game that finally was forbidden for several centuries. But the football-like games would return to the streets of London in the 17th century. It would be forbidden again in 1835, but at this stage the game had been established in the public schools.

It took, however, long time until the features of today's football had been taken into practice. For a long time there was no clear distinction between football and rugby. There were also many variations concerning the size of the ball, the number of players and the length of a match.

The game was often played in schools and two of the predominant schools were Rugby and Eton. At Rugby the rules included the possibility to take up the ball with the hands and the game we today know as rugby has its origin from here. At Eton on the other hand the ball was played exclusively with the feet and this game can be seen as a close predecessor to the modern football. The game in Rugby was called "the running game" while the game in Eton was called "the dribbling game".

An attempt to create proper rules for the game was done at a meeting in Cambridge in 1848, but a final solution to all questions of rules was not achieved. Another important event in the history of football came about in 1863 in London when the first Football association was formed in England. It was decided that carrying the ball with the hands wasn't allowed. The meeting also resulted in a standardization of the size and weight of the ball. A consequence of the London meeting was that the game was divided into two codes: association football and rugby.

The game would, however, continue to develop for a long time and there was still much flexibility concerning the rules. For one thing, the number of players on the pitch could vary. Neither were uniforms used to distinguish the appearance of the teams. It was also common with players wearing caps - the header was yet to be a part of the game yet. Further reading: The development of football rules.

Another important difference at this stage could be noticed between English and Scottish teams. Whereas the English teams preferred to run forward with the ball in a more rugby fashion, the Scottish chose to pass the ball between their players. It would be the Scottish approach that soon became predominant.

The sport was at first an entertainment for the British working class. Unprecedented amounts of spectators, up to 30,000, would see the big matches in the late 19th century. The game would soon expand by British peoples who traveled to other parts of the world and as a result to the British colonization efforts. Especially in South America and India would the interest in football become big.

The first football clubs

Football clubs have existed since the 15th century, but unorganized and without official status. It is therefore hard to decide which the first football club was. Some historians suggest that it was the Foot-Ball Club formed 1824 in Edinburgh. Early clubs were often formed by former school students and the first of this kind was formed in Sheffield in 1855. The oldest among professional football clubs is the English club Notts County that was formed in 1862 and still exists today.

An important step for the emergence of teams was the industrialization that led to larger groups of people meeting at places such as factories, pubs and churches. Football teams were established in the larger cities and the new railroads could bring them to other cities.

In the beginning, football was dominated by public school teams, but later, teams consisting by workers would make up the majority. Another change was successively taking place when some clubs became willing to pay the best players to join their team. This would be the start of a long period of transition, not without friction, in which the game would develop to a professional level.

The motivation behind paying players was not only to win more matches. In the 1880s the interest in the game has moved ahead to a level that tickets were sold to the matches. And finally, in 1885 professional football was legalized and three years later the Football League was established. During the first season, 12 clubs joined the league, but soon more clubs became interested and the competition would consequently expand into more divisions.

For a long time, the British teams would be dominant. After some decades, clubs from Prague, Budapest and Sienna would be the primarily contenders to the British dominance.

As with many things in history, women were for a long time excluded from participating in games. It was not before the late 19th century that women started to play football. The first official women's game took place in Inverness in 1888.

The first competitions

Other milestones were now to follow. Football Association Challenge Cup (FA Cup) became the first important competition when it was run in 1871. The following year, a match between two national teams was played for the first time. The match that involved England and Scotland ended 0-0 and was followed by 4,000 people at Hamilton Crescent (the picture shows illustrations from this occasion).

Twelve years later, in 1883, the first international tournament took place and included four national teams: England, Ireland, Scotland and Wales.

Football was for a long time a British phenomenon, but it gradually spread to other European countries. The first game that took place outside Europe occurred in Argentina in 1867, but it was foreign British workers who were involved and not Argentinean citizens.

The Fédération Internationale de Football Association (FIFA) was founded in 1904 and a foundation act was signed by representatives from France, Belgium, Denmark, the Netherlands, Spain, Sweden and Switzerland. England and the other British countries did not join FIFA from the start, they had invented the game and saw no reason to subordinate to an association. Still, they joined in the following year, but would not partake in the World Cup until 1950.

Domestic leagues occurred in many countries. The first was, as already mentioned, the English Football League which was established in 1888. The leagues would by time expand by more divisions, which were based on team performance.

In 1908 would football for the first time be included as an official sport in the Olympic Games. Until the first FIFA World Cup was played in 1930, the Olympic Games football tournament would rank as the most prestigious on a national level. Women's football was not added until 1996.

Black players

As in many other sports the white male was predominant for a long time. In football black players started being present relatively early and in comparison with, for example, tennis, football has traditionally been known as a sport with a mix of black and white players.

In Britain, Andrew Watson is known to be the first black player, and he played in the Scottish club Queen's Park in the 1880s.

A game of passion

Few other sports show examples of passion to that extent as football. The arenas are flocked by shearing people; and in front of television even more are watching carefully and sometimes with great enthusiasm.

Already in the late 19th century, Goodison Park was built in England in purpose of hosting football games. In 1894, the FA Cup final between Notts County and Bolton Wanderers was attended by 37,000 people. A milestone in the development of football stadiums is the construction of Maracanã Stadium. In the year of 1950 the imposing stadium in Rio de Janeiro was ready for almost 200,000 people. No other sport has seen stadiums of that capacity built to host its games.

There have been two different traditions of fan culture on the arenas: the British and the South American. The British fans adopted the tradition of singing, the repertoire was inspired from pub and working songs among other areas. The South Americans on the other hand would adopt the carnival style which included firecrackers and fireworks, and also the modern phenomena of Bengali fires. Fans in other countries have later adopted a mixture of these traditions.

The great modern competitions

No other sport event besides the Summer Olympic Games can today measure itself with the FIFA World Cup. The first edition of the FIFA World Cup was played in 1930 in Uruguay and has since then returned every fourth year (with two exceptions due to the Second World War). In 1991 the first World Cup for women was held in China and has since then also returned every fourth year.

Today the biggest global tournament for clubs is the Champions League (played since 1992), the former European Cup (1955-1991).

Globalization of the biggest sport in the world

In the late 19th century, only a few national football teams existed; England and Scotland had the first active teams that played games against each other in the 1870s. Today there are 211 national associations included in the Fédération Internationale de Football Association (FIFA), the world governing body of the sport. Another proof of the globalization could be seen in the increase of nations participating in the World Cup qualifiers: from 32 in 1934 to over 200 in 2014.

The world regions have been divided into six confederations: Confédération Africaine de Football (CAF), Asian Football Confederation (AFC), Union des Associations Européennes de Football (UEFA), The Confederation of North, Central America and Caribbean Association Football (CONCACAF), Oceania Football Confederation (OFC), and Confederación Sudamericana de Fútbol (CONMEBOL).

Football is definitely a global sport and without comparison the biggest in the world. A quote from David Goldblatt's book The Ball is Round present one answer:

It offers the spotlight for individual brilliance while relishing the defiance and heart of collective endeavor. It has staged tragedy and comedy, epic and pantomime, unsophisticated music hall and inaccessible experimental performances. It does imperious triumph, lucky escapes, impossible comebacks and stubborn stalemates. It captures the brilliance of unpredictability, the uncertainty of the human heart and human skill, of improvisation and chance.

The name of the game: football or soccer?

In most parts of the world, football is used as the name for the "chess of the green pitch", the biggest sport in the world. In the United States and Canada, however, soccer is used instead as a distinction from American football. A more formal name sometimes used is association football, but in popular speech, it is either football or soccer.

References:
The National Encyclopedia
History of Football: The Beautiful Game (2002 Documentary Series)
The Ball is Round: A Global History of Football - David Goldblatt (2008)
http://www.fifa.com/about-fifa/who-we-are/the-game/
https://en.wikipedia.org/wiki/Oldest_football_clubs
http://www.fifa.com/about-fifa/who-we-are/history/
http://spartacus-educational.com/Fblack.htm
http://spartacus-educational.com/Fstadiums.htm
http://www.fifa.com/associations/
Image sources:
Andrea Scoto - ItiIllustration da Francesco. Bertelli. Padua
William Ralston (1848-1911) - Scanned from The Official History of The Football Association by Bryon Butler - Queen Ane Press
Documentary film Alegria do Povo (1963)

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Welcome to FootballHistory.org, a website about football history including competitions, teams and players. Football (or soccer as the game is called in some parts of the world) has a long history. Football in its current form arose in England in the middle of the 19th century.

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The Rules of Football (Soccer or Association Football) - EXPLAINED!

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1,100+ Apsara Dance Stock Photos, Pictures & Royalty-Free Images - iStock

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Search from Apsara Dance stock photos, pictures and royalty-free images from iStock. Find high-quality stock photos that you won't find anywhere else.

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Here are some unique Sampot Phamoung cloths style for you to admire

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#sampot Instagram posts (photos and videos) - Picuki.com

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Explore Instagram posts for tag #sampot - Picuki.com

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អានអត្ថបទ​នេះជាភាសាខ្មែរ
Born on November 13, 1913, on the Vietnamese border in Prey Veng province to a government official family, Lon Nol attended elementary school in Phnom Penh before heading to the Lycee Chasseloup-Laubat in Saigon for high school. Prince Norodom Sihanouk was a fellow student.

After graduating in 1934, Lon Nol entered the civil service, which set him on a career of increasingly important administrative posts, including the governorship of Kratie province as the Japanese were being expelled at the close of World War II.

By 1949, Lon Nol was in Phnom Penh as the director of the administrative service, a post he held until migrating to the military, where he began his climb through the ranks with an initial appointment as a lieutenant colonel with command of an infantry battalion.

In 1955, he became military chief of staff in Phnom Penh, then defense minister. In 1966, Prince Sihanouk appointed Lon Nol as prime minister, a job that involved nationwide travel and gave him a chance to build networks at the local level.

After he was seriously injured in a car accident in 1967, Lon Nol resigned only for the prince to recall him in 1969 as Cambodia faced an economic crisis and rampant corruption. Months later, as Sihanouk was in Moscow for medical treatment, Lon Nol ordered the closure of airports and borders and convened the parliament to overthrow the prince.

The staunch anti-Communist ruled over what was declared the Khmer Republic, presiding over the buildup of the Cambodian Army from a force of 37,000 to more than 150,000. U.S. aid funded the expansion as American aircraft resumed bombing Vietcong bases inside Cambodia, and ground troops, assisted by Vietnamese forces, entered Cambodia to root out the Vietcong.

New U.S. Ambassador to Cambodia John Gunther Dean confers with Cambodian President Lon Nol after presenting a credential letter in Phnom Penh, April 5, 1974. (Huor | AP)

But with massive infusions of foreign aid money came corruption, and funds meant to feed Cambodian troops flowed elsewhere. Rural Cambodian grew disenchanted with the hungry soldiers foraging in their villages, and from 1970 to 1975, the Marxist-Leninist Khmer Rouge grew from several thousand guerrillas to a force of about 30,000 as they waged a civil war against the government.

On April 1, 1975, two weeks before the Khmer Rouge overran Phnom Penh, Lon Nol boarded a helicopter escaping the country with his family to Thailand before settling in the U.S. He lived quietly in Hawaii, before moving to Fullerton, California, where he died in 1985.

Researched and written by Soksreinith Ten | VOA News

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U.S.-backed General Lon Nol led a coup that toppled King Norodom Sihanouk, before being forced out of the country by the Khmer Rouge in 1975.

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Lon Nol was born on November 13, 1913, in a government official family. Later in life, he became military chief and helped orchestrate the coup that toppled Prince Norodom Sihanouk in 1970

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Overlooked No More: Sinn Sisamouth, ‘King’ of Cambodian Pop Music (Published 2021)

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He and his singing partner, Ros Serey Sothea, drew from a wide range of Western and local influences. They disappeared after the Khmer Rouge seized power in 1975.

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Sinn Sisamouth was born on August 23, 1932. He was a Cambodian song writer, active during the 1950s and was called "King of Khmer Music"

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ស្ដាយឆោម_ - ទម្រង់មហោរី __ Sday Chhoam - Mohaori (Lyrics)

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Once upon a time, a king and his ministers were hunting in the forest. They rode together for many hours, but they could not find any animals. As they were tired and hungry they decided to stop and rest. The ministers ordered the servants to pitch the hunting tents and to prepare the special food for the king's lunch. While the king was waiting for his lunch, he saw a small deer bound into the forest. He quickly spurred his horse on to chase the deer. The young horse galloped briskly after the deer, carrying the king up one path and down another. Soon they were deep in the forest, and the king knew he was lost. He quieted his sweating horse and tried to listen for the voices of his ministers and servant. The forest was very still. The king heard only the leaves of the trees moving slightly and a few birds calling to each other in the distance. He gently patted his horse and was guiding her slowly through the trees when he heard the voice of a young boy. "Hello! Is anyone there?" the king called out. "Yes!" came the answer. "It is me, the buffalo boy." The king led his horse into the clearing, and the buffalo boy stepped out to greet him. "Hello, sir. Are you looking for me?" The king thought it best to pretend that he was an ordinary man, so he spoke to the buffalo boy with simple words. "My dear boy, I am lost. My friends made their camp at the edge of this forest near two large pepper trees. I wandered into this forest with my horse and now I cannot find them." "Sir," the buffalo boy said. "Do not worry. I know that place very well. I will show you the way." "Ah! That is good!" said the king. "Please come and sit behind me on my horse and we will ride together." The buffalo boy made sure his animals would be safe and then jumped up behind the king. He guided the king across the clearing and onto a hidden path under the spreading vines. As they road along, the king thought to himself "This is a kind and hardworking boy. I like him. I wonder if he likes me, his king?" "Then the king asked "My dear boy, do you know the king who rules this country?" "I don't know what you mean" the puzzled boy answered "My grandmother used to tell me stories about kings. But I do not really know what a king is. I've never seen a king. I don't even know where a king lives." The king was a little taken aback. "Well, do you want to know what a king is? Would you like to meet a king?" "Oh, that would be fun," replied the buffalo boy. The king said "If you lead me out of the forest to meet my friends, I will give you money, and I will also show you a king. When we meet my friends, you watch everyone carefully. Any man who keeps his hat on is a king. Remember now, if you watch carefully, you will know which man is a king." The buffalo boy promised the king that he would watch everyone carefully. Soon they arrived at the edge of the forest near two large pepper trees. Now, all the ministers and servants had been terribly worried about the king. When they saw him riding safely out of the forest, they all jumped up and took off their hats. The king turned around to the buffalo boy and proudly asked "Now, my dear boy, do you know who is king?" The overjoyed buffalo boy laughed. "Oh yes! There are two kings here! I am a king and you are a king!" Some of the ministers who were standing nearby overheard the boy. "Hey, boy!" they scolded "You are not the king. You must never say that again." "Oh!" the buffalo boy protested. "This gentleman told me that anyone who does not take his hat off is king. I did not take my hat off, so I must be king

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Once upon a time, a king and his ministers were hunting in the forest. They rode together for many hours, but they could not find any anima...

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Krama : Cambodian scarf cotton - Krama Krama

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Welcome to Krama Krama's cotton khmer scarf shop. Discover the designed handcraft Cambodian scarves. Donation 5€ for each scarf to Sala Baï School in Siem Reap Cambodia

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Please zoom out or scroll down to see my full work MAC : shift+command(ctrl)+minus(zoom out) plus (zoom in) 

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Please zoom out or scroll down to see my full work MAC : shift+command(ctrl)+minus(zoom out) plus (zoom in) 