• Title/Summary/Keyword: Kingdom of Cambodia

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A Study on Abroad Export Strategy by Country of Spatial Open Platform -Focused on the Kingdom of Cambodia and the Emirate of Abu Dhabi- (공간정보 오픈플랫폼의 국가별 해외 수출 전략 연구 -캄보디아와 아부다비 에미리트를 중심으로-)

  • Kim, Kirl;Jeong, Jin Do;Lee, Jae Yong
    • Spatial Information Research
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    • v.22 no.3
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    • pp.9-21
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    • 2014
  • Recently the environment in geospatial information has conversed into the plaform. The platform based geospatial information contributes to save time and cost as well as maintain the consistency and stability in spatial data infrastructure. The Republic of Korea is now constructing and operating the spatial open platform called as the V-World(Virtual World), and searching for the possibility of its abroad export. The purpose of this study is to elicit the abroad export strategy by country of spatial open platform by comparing the cases of developing country, the Kingdom of Cambodia and newly developed country, the Emirate of Abu Dhabi, The Kingdom of Cambodia depends on foreign aids to develop the spatial data infrastructure and the Emirate of Abu Dhabi is inducing an advanced technology and high human power from overseas based on abundant oil money. This study establishes the abroad export strategy based on two country models such as Cambodia and Abu Dhabi by considering the characteristics in geospatial information, and suggests the ways of abroad export and the methods on fund raising for spatial open platform.

Articulations of Southeast Asian Religious Modernisms: Islam in Early 20th Century Cambodia & Cochinchina

  • Noseworthy, William B.
    • SUVANNABHUMI
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    • v.9 no.1
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    • pp.109-132
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    • 2017
  • This article is about the emergence of Islamic modernism among Cham Muslim communities in Cambodia and Cochinchina during the early 20th century. Based on a combined critical reading of existing scholarship, historicized first-hand anthropological accounts, as well as archival sources from the National Archives of Cambodia and the Vietnam National Archives II, it argues accounts of modernists in these sources were either (1) cast through a French colonial reading of a Buddhist state lens and (2) cast through a Malay lens, based upon the Kaum Muda/Kaum Tua divide. First, it proceeds with a historical explanation of the emergence of Islam and the discourse used to describe Muslim communities in Vietnamese, French, and Cham language sources. Then, it turns the narrative toward an examination of the emergence of the "Kaum Muda" or "New Group" of reformist-minded modernist Muslims in early 20th century Cambodia. Delineating the networks of these intellectuals as they stretched across the border through Cochinchina, also highlights a pre-existing transnational element to the community, one that well predates current discussions of twenty-first-century transnationalism. Through a combination of the study of multiple language sources and historical methods, the article highlights the importance of polylingualism in the study of the history of Muslims in Southeast Asia.

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Construction of Cham Identity in Cambodia

  • Maunati, Yekti;Sari, Betti Rosita
    • SUVANNABHUMI
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    • v.6 no.1
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    • pp.107-135
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    • 2014
  • Cham identities which are socially constructed and multilayered, display their markers in a variety of elements, including homeland attachment to the former Kingdom of Champa, religion, language and cultural traditions, to mention a few. However, unlike other contemporary diasporic experience which binds the homeland and the host country, the Cham diaspora in Cambodia has a unique pattern as it seems to have no voice in the political and economic spheres in Vietnam, its homeland. The relations between the Cham in Cambodia and Vietnam seem to be limited to cultural heritages such as Cham musical traditions, traditional clothing, and the architectural heritage. Many Cham people have established networks outside Cambodia with areas of the Muslim world, like Malaysia, Indonesia, southern Thailand and the Middle Eastern countries. Pursuing education or training in Islam as well as working in those countries, especially Malaysia has become a way for the Cham to widen their networks and increase their knowledge of particularly, Islam. Returning to Cambodia, these people become religious teachers or ustadz (Islamic teachers in the pondok [Islamic boarding school]). This has developed slowly, side by side with the formation of their identity as Cham Muslims. Among certain Cham, the absence of an ancient cultural heritage as an identity marker has been replaced by the Islamic culture as the important element of identity. However, being Cham is not a single identity, it is fluid and contested. Many scholars argue that the Cham in Cambodia constitute three groups: the Cham Chvea, Cham, and Cham Bani (Cham Jahed). The so-called Cham Jahed has a unique practice of Islam. Unlike other Cham who pray five times a day, Cham Jahed people pray, once a week, on Fridays. They also have a different ritual for the wedding ceremony which they regard as the authentic tradition of the Cham. Indeed, they consider themselves pure descendants of the Cham in Vietnam; retaining Cham traditions and tending to maintain their relationship with their fellow Cham in Central Vietnam. In terms of language, another marker of identity, the Cham and the Cham Jahed share the same language, but Cham Jahed preserve the written Cham script more often than the Cham. Besides, the Cham Jahed teaches the language to the young generation intensively. This paper, based on fieldwork in Cambodia in 2010 and 2011 will focus on the process of the formation of the Cham identity, especially of those called Cham and Cham Jahed.

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A Case Study on the Development of Suwon Village in ODA Project in Cambodia (캄보디아 ODA 수원마을 조성사업에 관한 사례 연구)

  • KANG, YONG-KYU
    • Journal of the Korea Academia-Industrial cooperation Society
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    • v.21 no.9
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    • pp.548-558
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    • 2020
  • This study presents improvement measures at the local government level by analyzing the step-by-step projects of Suwon City's Suwon Village Development Project, which is being carried out with public development assistance in the Kingdom of Cambodia. For this study, realistic research was conducted by visiting the site and interviewing the person in charge. The following conclusions are drawn. First, public development assistance projects for local governments in Korea should be carried out, with detailed programs to implement them under the central government's ODA policy. Second, provided a project is competitively carried out, and is not simply pork barreling or enhancing the external image of local governments, the project should be continued, and supplementary measures taken based on an evaluation system and the results of the project's performance. Third, ODAs in the economic and social development sectors-not sporadic aid among central government ministries and local governments-should be centered on the central government and KOICA while local governments are small. If development cooperation is achieved by focusing on the software sector, criticism that it wastes taxpayers' money is likely to decrease. This study suggests that local governments need to establish ODA plans and cooperate with the central government.

Territorial Expansion the King Võ (Võ Vương, 1738-1765) in the Mekong Delta: Variation of Tám Thực Chi Kế (strategy of silkworm nibbling) and Dĩ Man Công Man (to strike barbarians by barbarians) in the Way to Build a New World Order (무왕(武王, 1738-1765) 시기 메콩 델타에서의 영토 확장 추이: 제국으로 가는 길, '잠식지계(蠶食之計)'와 '이만공만(以蠻攻蠻)'의 변주)

  • CHOI, Byung Wook
    • The Southeast Asian review
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    • v.27 no.2
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    • pp.37-76
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    • 2017
  • $Nguy{\tilde{\hat{e}}}n$ Cư Trinh has two faces in the history of territorial expansion of Vietnam into the Mekong delta. One is his heroic contribution to the $Nguy{\tilde{\hat{e}}}n$ family gaining control over the large part of the Mekong delta. The other is his role to make the eyes of readers of Vietnamese history be fixed only to the present territory of Vietnam. To the readers, $Nguy{\tilde{\hat{e}}}n$ Cư Trinh's achievement of territorial expansion was the final stage of the nam $ti{\acute{\hat{e}}n$ of Vietnam. In fact, however, his achievement was partial. This study pays attention to the King $V{\tilde{o}}$ instead of $Nguy{\tilde{\hat{e}}}n$ Cư Trinh in the history of the territorial expansion in the Mekong delta. King's goal was more ambitious. And the ambition was propelled by his dream to build a new world, and its order, in which his new capital, $Ph{\acute{u}}$ $Xu{\hat{a}}n$ was to be the center with his status as an emperor. To improve my assertion, three elements were examined in this article. First is the nature of $V{\tilde{o}}$ Vương's new kingship. Second is the preparation and the background of the military operation in the Mekong Delta. The nature of the new territory is the third element of the discussion. In 1744, six years after this ascending to the throne, $V{\tilde{o}}$ Vương declared he was a king. Author points out this event as the departure of the southern kingdom from the traditional dynasties based on the Red River delta. Besides, the government system, northern custom and way of dressings were abandoned and new southern modes were adopted. $V{\tilde{o}}$ Vương had enough tributary kingdoms such as Cambodia, Champa, Thủy $X{\tilde{a}}$, Hoả $X{\tilde{a}}$, Vạn Tượng, and Nam Chưởng. Compared with the $L{\hat{e}}$ empire, the number of the tributary kingdoms was higher and the number was equivalent to that of the Đại Nam empire of the 19th century. In reality, author claims, the King $V{\tilde{o}}^{\prime}s$ real intention was to become an emperor. Though he failed in using the title of emperor, he distinguished himself by claiming himself as the Heaven King, $Thi{\hat{e}}n$ Vương. Cambodian king's attack on the thousands of Cham ethnics in Cambodian territory was an enough reason to the King $V{\tilde{o}}^{\prime}s$ military intervention. He considered these Cham men and women as his amicable subjects, and he saw them a branch of the Cham communities in his realm. He declared war against Cambodia in 1750. At the same time he sent a lengthy letter to the Siamese king claiming that the Cambodia was his exclusive tributary kingdom. Before he launched a fatal strike on the Mekong delta which had been the southern part of Cambodia, $V{\tilde{o}}$ Vương renovated his capital $Ph{\acute{u}}$ $Xu{\hat{a}}n$ to the level of the new center of power equivalent to that of empire for his sake. Inflation, famine, economic distortion were also the features of this time. But this study pays attention more to the active policy of the King $V{\tilde{o}}$ as an empire builder than to the economic situation that has been told as the main reason for King $V{\tilde{o}}^{\prime}s$ annexation of the large part of the Mekong delta. From the year of 1754, by the initiative of $Nguy{\tilde{\hat{e}}}n$ Cư Trinh, almost whole region of the Mekong delta within the current border line was incorporated into the territory of $V{\tilde{o}}$ Vương within three years, though the intention of the king was to extend his land to the right side of the Mekong Basin beyond the current border such as Kampong Cham, Prey Vieng, and Svai Rieng. The main reason was $V{\tilde{o}}$ Vương's need to expand his territory to be matched with that of his potential empire with the large number of the tributary kingdoms. King $V{\tilde{o}}^{\prime}s$ strategy was the variation of 'silkworm nibbling' and 'to strike barbarians by barbarians.' He ate the land of Lower Cambodia, the region of the Mekong delta step by step as silkworm nibbles mulberry leave(general meaning of $t{\acute{a}}m$ thực), but his final goal was to eat all(another meaning of $t{\acute{a}}m$ thực) the part of the Mekong delta including the three provinces of Cambodia mentioned above. He used Cham to strike Cambodian in the process of getting land from Long An area to $Ch{\hat{a}}u$ Đốc. This is a faithful application of the Dĩ Man $C{\hat{o}}ng$ Man (to strike barbarians by barbarians). In addition he used Chinese refugees led by the Mạc family or their quasi kingdom to gain land in the region of $H{\grave{a}}$ $Ti{\hat{e}}n$ and its environs from the hand of Cambodian king. This is another application of Dĩ Man $C{\hat{o}}ng$ Man. In sum, author claims a new way of looking at the origin of the imperial world order which emerged during the first half of the 19th century. It was not the result of the long history of Đại Việt empires based on the Red River delta, but the succession of the King $V{\tilde{o}}^{\prime}s$ new world based on $Ph{\acute{u}}$ $Xu{\hat{a}}n$. The same ways of Dĩ Man $C{\hat{o}}ng$ Man and $T{\acute{a}}m$ Thực Chi $K{\acute{\hat{e}}}$ were still used by $V{\tilde{o}}^{\prime}s$ descendents. His grandson Gia Long used man such as Thai, Khmer, Lao, Chinese, and European to win another man the '$T{\hat{a}}y$ Sơn bandits' that included many of Chinese pirates, Cham, and other mountain peoples. His great grand son Minh Mạng constructed a splendid empire. At the same time, however, Minh Mạng kept expanding the size of his empire by eating all the part of Cambodia and Cham territories.

The Comparative Analysis of Perceived Risks in South Korean Low Cost Carriers and Full Service Carriers (우리나라 대형항공사와 저가항공사의 지각위험에 대한 비교분석)

  • Choi, Hew-Jong
    • Journal of the Korean Society for Aviation and Aeronautics
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    • v.19 no.1
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    • pp.49-57
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    • 2011
  • This paper concentrate on the passengers' perception of risks by analyzing data gathered through a field survey in the South Korean air market. Twenty two Koreans were killed in the accident of PMT Air in the Kingdom of Cambodia on June 25th 2007 and This has caused customers to be more concerned about the safety of airline. Three hundred forty-two samples were collected from field survey at Kimpo International Airport in Seoul and Jeju International Airport on Jeju island and the findings are based on 316 questionnaires. The multiple regression analysis, Analysis of variance (ANOVA), Correlation analysis, T-test were carried out to examine the effect, relationship and difference of data set. The results show that there are differences between passengers' perceived risks in LCC's and those in FSC's. Passengers of LCC's took serious consideration of the type of fleet and feeling physical risk, whereas those of FSC's only took consideration of financial risk.