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This move, which ended over a thousand years of Cambodian kingship, which was restored in , occurred in the context of a Vietnamese Communist invasion, U. The latter were soon controlled by the CPK, and a brutal civil war lasted until April , when the Communists, known popularly in the West as the Khmer Rouge, were victorious. The new regime abolished money, markets, formal schooling, Buddhist practices, and private property. In a headlong rush toward a socialist Utopia, nearly two million Cambodians, or one in four, died of overwork, malnutrition, and misdiagnosed diseases or were executed.
The regime of Democratic Kampuchea DK effectively destroyed itself when its leaders decided in , with Chinese encouragement, to wage war on the Socialist Republic of Vietnam. These men and women were said to have Cambodian bodies and Vietnamese minds. Such actions hastened the collapse of DK and paved the way for a Vietnamese invasion.
For several years, the regime submitted to Vietnamese guidance and control, particularly in the realms of defense, internal security, and foreign relations. Resistance forces, claiming loyalty to Sihanouk, the CPK, and an amorphous middle-class grouping, found sanctuary in Thailand and received political support from the United Nations that was spearheaded by the United States and China. Aside from recent and sizable discoveries of oil offshore, as discussed in the final chapter, these have been remarkably consistent over the two millennia to be examined in the book.
Developments in the manufacturing sector have also been significant since the early s. In early times, as discussed in Chapter 2, the cultivation of grain, probably wet rice for the most part, supported the people of the Mekong Delta in the region known to the Chinese as Funan.
The extensive hydraulic works at Angkor, discussed in Chapter 3, amplified this earlier technology. The relationships among the seasons, water, rice, and subsistence agriculture have remained crucial throughout Cambodian history. Supplements to the diet, however, may have changed somewhat. The amount of wild game has undoubtedly decreased, and in recent times imported and processed items have become available. The mainstay supplements, however—fish, roots, locally grown spices—appear to have changed very little from one century to the next. The economy of Angkor, now receiving detailed scholarly attention, is somewhat peculiar because, unlike most neighboring states, the empire never used money of any kind.
Pots, sickles, oxcarts, unglazed pottery, and cotton cloth, to name only five, appear to have changed little between the twelfth century, when they appeared on bas-reliefs at Angkor, and the present day. A third consistency in the Cambodian economy lies in the field of exports. These included rhinoceros horns, hides, ivory, cardamom, lacquer, and perfumed wood. Because these exports paid for the luxuries imported by the Cambodian elite, it is important to note the symbiosis that existed between woodland populations responsible for gathering these products and the people who had settled in the agricultural plains.
This relationship is examined in a nineteenth-century context in Chapter 6. Like many other countries of Southeast Asia, Cambodia has two distinct seasons rather than four. The rainy season, dominated by the southeasterly monsoon, lasts from May to November. The rest of the year is dry.
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Over the years, rice farmers and administrators have calibrated their activities to the ebb and flow of these conditions. In the wet season much of Cambodia is under water. As a result, in precolonial times at least, military campaigns almost never began in wet weather; at the same time, because there was little for farmers to do in the fields once the rains had started, these months came to be favored by young men who wanted to spend short periods on the move or in monasteries as Buddhist monks.
Unlike the other countries of mainland Southeast Asia, Cambodia has no mountain ranges running north to south that might provide barriers to military penetration. These have never posed serious problems for invaders, either from Champa in Angkorean times or more recently from Vietnam. Conversely, in its periods of greatness, Cambodia expanded easily into the plains of eastern and central Thailand and extended its authority into the Mekong Delta, not yet occupied to any great extent by ethnic Vietnamese.
On the one hand, because Cambodia had no deep-water port of its own until the s, most overseas commerce reached the Cambodian capital by coming upriver from the China Sea. On the other hand, foreign influences like foreign armies tended to come overland. The conversion of the kingdom to Theravada Buddhism discussed in Chapter 4 is an example of this process of infiltration and osmosis. In the twenty-first century, Cambodia is a country that has been scarred by its recent past and identifies itself closely with more distant periods.
It is the only country in the world that boasts a ruin on its national flag. It may still be too soon, and it is certainly very difficult, to speak with assurance about the prospects for Cambodian society in its partially globalized, postrevolutionary phase. But the times that DK spokespersons were accustomed to call two thousand years of history still remain relevant to recent events and to Cambodians today.
For these reasons, they deserve the sustained attention that the following pages hope to provide. Carbon 14 dates from a cave at Laang Spean in northwestern Cambodia, however, suggest that people who knew how to make pots lived in the cave as early as BCE. Another cave, near the ocean, was inhabited about a thousand years later. Presumably the first Cambodians arrived long before either of these dates; evidence of a more primitive, pebble-working culture has been found in the eastern parts of the country. Skulls and human bones found at Samrong Sen, inhabited since around BCE suggest that these prehistoric Cambodians physically resembled Cambodians today.
In any case, it is likely that by the beginning of the Christian era the inhabitants of what is now Cambodia spoke languages related to present-day Cambodian, or Khmer. Languages belonging to the Mon-Khmer family are found widely scattered over mainland Southeast Asia as well as in some of the islands and in parts of India. Modern Vietnamese, although heavily influenced by Chinese, is a distant cousin. It is impossible to say when these languages split off from one another; some linguists believe that the split took place several thousand years ago.
Khmer, then, unlike the other national languages of mainland Southeast Asia—aside from Vietnamese—is not a newcomer to the area. What is interesting about the cave at Laang Spean is not merely that it was inhabited, on and off, for so long—the most recent carbon 14 date from the cave is from the ninth century CE—but that the methods used to make pottery found at the earliest level, and the patterns incised on them, have remained unchanged for perhaps six thousand years. Both points of view ignore a great deal of evidence; arguably, the revolution of the s was the fifth major one that Cambodia has undergone since prehistoric times.
But prerevolutionary Cambodians were less contemptuous of tradition than Pol Pot was. Choose the path your ancestors have trod. We know very little about the daily lives of Cambodians in prehistoric times. We do know that their diet, like that of Cambodians today, included a good deal of fish. It seems likely that their houses, from an early date, were raised above the ground and made accessible by means of ladders. Clothing was not especially important; early Chinese accounts refer to the Cambodians as naked. After about BCE perhaps, they lived in fortified villages, often circular in form, similar to those inhabited nowadays by some tribal peoples in Cambodia, Laos, and Vietnam.
Sites of such villages have been excavated in eastern Cambodia. These early people probably passed on many of their customs and beliefs to later inhabitants of the region, although we cannot be sure of this, and there are dangers of reading back into prehistoric and early Cambodia what we can see among so-called primitive tribes or twenty-first-century peasants.
We cannot be sure that these modern customs have not changed over time. Hairstyles, for example, changed dramatically in Cambodia as recently as the early eighteenth century, and in the s they were changed again by the revolutionary regime. All the same, it is unlikely that certain elements of Cambodian life and thinking, especially in the countryside, have changed a great deal since Angkorean times from the ninth to the mid-fifteenth centuries or even over the last few thousand years.
All-inclusive theories about it advanced by French and Dutch scholars usually put too little emphasis on the element of local choice; a few writers, on the other hand, may have tended to exaggerate the importance of local elements. The process by which a culture changes is complex. When and why did Indian cultural elements come to be preferred to local ones? Which ones were absorbed, revised, or rejected? In discussing Indianization, we encounter the categories that some anthropologists have called the Great and others, the Little traditions, the first connected with India, Sanskrit, the courts, and Hinduism, and the other with Cambodia, Khmer, villages, and folk religion.
In the Cambodian case, these categories are not especially useful. We cannot play down the Great Tradition in Cambodian village life. Where does monastic Buddhism fit in, for example, or Little Tradition activities, like ancestor worship and folk stories, at the court? Village wisdom always penetrated the court, and princely values enshrined in Hindu epics and Buddhist legends, or jataka tales, penetrated village life.
Nowadays, urban and rural cultural traditions interact in Cambodia in a similar fashion. Nevertheless, the process of Indianization made Cambodia an Indian- seeming place. In the nineteenth century, for example, Cambodian peasants still wore recognizably Indian costumes, and in many ways they behaved more like Indians than like their closest neighbors, the Vietnamese.
Cambodians ate with spoons and fingers, for example, and carried goods on their heads; they wore turbans rather than straw hats and skirts rather than trousers. Musical instruments, jewelry, the alphabet, and manuscripts were also Indian in style. It is possible also that Indians had introduced cattle raising in Cambodia at a relatively early date; it is unknown, to a great extent, in the rest of mainland Southeast Asia.
Trade between prehistoric India and Cambodia probably began long before India itself was Sanskritized. Sacrifices to the stones, it was thought, ensured the fertility of the soil. Similarly, a Cambodian visiting India, or hearing about it, would see some of his own cults in those that honored the Indian god. During the first five hundred years or so of the current era, India provided Cambodia with a writing system, a pantheon, meters for poetry, a language Sanskrit to write it in, a vocabulary of social hierarchies not the same as a caste system , Buddhism, the idea of universal kingship, and new ways of looking at politics, sociology, architecture, iconography, astronomy, and aesthetics.
Without India, Angkor would never have been built; yet, Angkor was never an Indian city any more than medieval Paris was a Roman one. Indian influence in Cambodia was not imposed by colonization or by force. Indian troops never invaded Cambodia, and if individual Indians enjoyed high status, as they often did, it was partly by convincing local people that they deserved it.
When Indians came, at first as adventurers, perhaps, or as traders, they were absorbed into the local population. Perhaps just as often, news from India came via Cambodian traders who had visited the subcontinent. Indianization never produced the identity crisis among Cambodians that Chinese colonization and cultural imperialism produced among the Vietnamese. Cambodia never resisted India, which was not, in any case, a unified state. Moreover, unlike Vietnam vis-a-vis Han China, Cambodia never looked to India—after the fourteenth century or so—for ideas, approval, or advice.
Indianization gave a format and a language to elite Cambodian life, but it was not narrowly political. Moreover, the hierarchical arrangements that came to characterize the language and behavior of the Cambodian elite, although owing something to Indian models, never sprang from a recognizable caste system affecting Cambodian society as a whole. At the village level, caste considerations never took root; what resembled a caste system at the medieval Cambodian court, moreover, probably was little more than a set of ritual procedures that showed respect for Indian traditions.
Instead, national identity, until recent times, was seen as the sum of social arrangements in effect inside Cambodia. Indianization and elements of life that may be traceable to India were merely components of the sum. The fact that they came from India just as our polysyllables so often come from Greece and Rome was not considered a reason for alarm.
Like many Southeast Asian countries, Cambodia has a legend that originates with the marriage of a foreigner and a dragon princess, or nagi, whose father was the king of a waterlogged country. According to one version of the myth, a brahman named Kaundinya, armed with a magical bow, appeared one day off the shore of Cambodia.
The dragon-princess paddled out to meet him. Kaundinya shot an arrow into her boat, frightening the princess into marrying him. But if it is useless as a fact, it offers us an interesting starting point for Cambodian history. In the myth, Cambodians see themselves as the offspring of a marriage between culture and nature. In the myth, the local people i. To be a legitimate king, it seems, one had to be Cambodian and Indian at the same time.
FUNAN Chinese officials recorded the Kaundinya myth; indeed, for the first few centuries of the Christian era, written sources for Cambodian history are almost entirely Chinese. These are supplemented by archaeological findings, especially from the remains of an ancient trading city located near the modern Vietnamese village of Oc-Eo in the Mekong Delta, excavated during World War II by an archaeological team supervised by Louis Malleret.
Malleret believed that the port declined in importance in the fourth century. No contemporary records about it have survived, however, and we do not know what it was called by its inhabitants. These included gold, elephants, ivory, rhinoceros horn, kingfisher feathers, wild spices like cardamom, and forest products such as lacquer, hides, and aromatic wood. Plantation exports like rubber and pepper were developed in the colonial era; rice exports, which made up the bulk of twentieth-century Cambodian foreign trade, were also of little use in early times, when nearly everyone in the region produced enough to feed themselves.
The point to make about these high-value, low-bulk goods is that they were cultivated or caught by forest people rather than by the inhabitants of towns. Many of them probably traveled considerable distances before they reached Oc-Eo, and so did the goods or coins that traders used to pay for them.
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Until very recently, many scholars believed that Oc-Eo was the seaport for an important kingdom identified by Chinese sources as Funan and located by George Coedes using linguistic evidence rather than archaeological findings near the small hillock known as Ba Phnom, in southeastern Cambodia, east of the Mekong. According to Coedes, the word Funan derives from the old Khmer word for mountain , bnarn , and he located the ritual center of the kingdom at Ba Phnom. A cult to Siva as a mountain deity existed in Cambodia as early as the fifth century CE and may well have been enacted on Ba Phnom.
This deity regularly descends on Mt. Mo-Tam so that the climate is constantly mild and herbs and trees do not wither. The evidence that either mountain was a cult site is stronger than the evidence that Funan was a major, unified kingdom or that its political center was associated with either hill. What made the place important to the Chinese was that a principality dubbed Funan by the Chinese offered tribute to the Chinese emperor, on an irregular basis, between and Stone inscriptions in Sanskrit and Khmer from a century later are available for study; they do not provide evidence for a major kingdom.
It is also possible that Funan was thought to be a major kingdom because the Chinese wanted it to be one and, later, because French scholars were eager to find a predecessor for the more centralized kingdom of Angkor, which developed in northwestern Cambodia in the ninth century. Despite their usefulness in many ways, Chinese sources for this period present peculiar problems for the historian, as many of them uncritically repeat data from previous compilations as if they were still true.
Palisades take the place of walls in fortified places. The houses are covered with leaves of a plant which grows on the edge of the sea. These leaves are six to seven feet long, and take the form of a fish. The king rides mounted on an elephant. His subjects are ugly and black; their hair is frizzy; they wear neither clothing nor shoes. For living, they cultivate the soil; they sow one year, and reap for three. These barbarians are not without their own history books; they even have archives for their texts.
We have seen in the Kaundinya myth that drainage was attributed to the good offices of a dragon king, but the most important passage related to this innovation, and to Indianization, is Chinese, one which appears at first to be a garbled version of the original myth: Then a Brahman named Kaundinya ruled the kingdom.
A spirit announced to him that he would be called upon to govern Funan, so he traveled there.
He changed the institutions to follow Indian models. He wanted his subjects to stop digging wells, and to dig reservoirs in the future; several dozen families could then unite and use one of these in common. Indeed, Isanapura probably consisted of villages grouped around a common ritual center, whose stone buildings have survived. Even after the introduction of wet-rice technology, perhaps in the fourth or fifth century, the area under irrigation, which is to say, under the control of supravillage organizations, was never very great.
Moreover, it seems likely that most villagers in the hinterland continued to grow dry rice and to cultivate roots, supplementing their diet by hunting and gathering, long after irrigation and wet-rice cultivation had taken hold in comparatively Hinduized communities. People, rather than land per se, are needed to cultivate wet rice.
Keeping in mind this fact, as well as the low density of the population in the entire area always excepting Java, Bali, and the Red River delta in Vietnam , it is easy to see why, throughout Southeast Asian history, overlordship and power were so often thought of and pursued in terms of controlling people rather than land. Population pressure, of course, probably impelled some Cambodian rulers, perhaps including Jayavarman II, to take control over new territory where the population could be deployed to grow rice.
Nonetheless, control over territory per se mere forest in most cases was rarely as important as controlling people. Indeed, the notion of alienable ownership of land, as distinct from land use, does not seem to have developed in pre-Angkorean Cambodia. Land left fallow for three years reverted to state control. The king, theoretically at least, was the lord of all the land in the kingdom, which meant that he could reward people with the right to use it. Many of the Cambodian- language inscriptions from the Angkorean period, as we shall see, dealt with complicated disputes about access to land and labor resources.
The record of inscriptions and, by inference, of architectural remains from the first eight centuries of the Christian era fails to provide evidence of large- scale unified kingdoms on Cambodian soil and aside from Angkor Borei very little evidence of the development of urban centers. There seems to have been some continuity among members of the elite, traceable in part to their tendency to marry among themselves, as we learn from surviving inscriptions.
Presumably, these chiefdoms traded among themselves and raided each other, particularly for slaves. It also seems likely that each king, when undisturbed or when disturbing others , thought of himself as a universal monarch, benefiting from Indian teachings, as well as a local chieftain, performing identifiable Cambodian tasks.
Leadership was measured to a large extent by prowess, which was measured by success in battle, by the ability to attract a large following, and by demonstrated skill at performing religious rituals and providing protection. Derrett has pointed out, protection, along with rainfall, is the sine qua non of peasant society: protection from enemies, from rival overlords, from the forces of nature.
The overlords themselves thought that they could not live without supernatural protection, and most of them sought this, in part, through their devotion to Siva. Here they were assisted, for a time at least, by a group of Indian brahmans, the so-called pasuputa , who enjoyed a vogue in India and elsewhere in Southeast Asia around the fifth and sixth centuries. As late as , human sacrifices to a consort of Siva were conducted at Ba Phnom at the beginning of the agricultural year.
Like those described in fifth-century Chinese sources, these had the objective of transmitting fertility to the region and, like the Chinese rituals, they were sponsored by local officials. In both schemes of thought, power and ability were seen—especially by those who did not have them—as rewards for virtuous behavior in previous lives. The loss, diminution, or absence of power, moreover, revealed to people that a previous existence had been in some way flawed. To improve personal status, then, one could accumulate merit by performing virtuous acts, like subsidizing a temple or being generous to monks, donating a gilded image of a god, or sponsoring religious festivals.
Acts like these were thought to redeem the person performing them. As we shall see, the great temples at Angkor were also thought of as redemptive gestures of this kind, as bargains struck by kings with their immediate ancestors and, through them, with the gods. No one at the time or later could see if the bargains were a success, but the thought of neglecting to make them, especially when the afterlife meant a return to earth, occurred seldom if at all.
The notions of patron, client , and entourage become important during later stages of Cambodian history—they are certainly useful keys to nineteenth-century Cambodian society, and to some extent Cambodian political life today—but it would be dangerous to assume that precisely similar arrangements were in effect in Cambodia in the sixth and seventh centuries.
We seldom know how overlords came to power, for example, or how they recruited followers. We do not know what made followers linger in their service, or often what the services entailed. The evidence suggests that we can describe pre-Angkorean society in Cambodia as an aggregation of leaders and followers, occupying spaces of territory and spaces in society that were thought about in terms of centers and peripheries, corresponding to the Indian concept of mandalas although the term itself was not used in a political sense in Cambodia at the time.
Things were not quite as simple, however. Localized religious cults, like the ones Eveline Poree-Maspero and others examined in Cambodia in the s and s, 22 generally stressed the welfare of the community rather than that of the individual, for without communities to perform the work, irrigated rice cannot be grown. Rural life requires alliances. The human sacrifices at Ba Phnom were one example of this communal orientation. Others included the complex of rituals still ushering in the agricultural year today—the sacred furrow, the towers of sand, and so forth; the royal cults that in effect negotiate with the dead for the welfare of the kingdom; and the boat races that take place in flooded rivers at the end of planting.
Although these cults at first appear to be antagonistic to each other the Great and Little traditions once again , in fact they are complementary. Because genealogies were not maintained in Cambodia, except among the elite, the nak ta, or ancestor people, had no family names. They thus became the symbolic ancestors of people in a particular place, or by dying in a place they came to patronize its soil. Nak ta in inhabited sites could be spoken to and tamed; those in the forest or in abandoned places were thought to be more powerful and more malignant.
As a place was inhabited, ancestral traditions over the years gathered around it, although seldom to the same extent as in China or Vietnam. The tendency to syncretize, in fact, was noted by early Chinese visitors. Motan, for example, also mentions a bodhisattva, or Buddha-to-be, that was held in reverence at the time. Occasionally, two Indian gods were blended with each other, as Siva did with Vishnu to form Harihara, a composite deity much favored by Angkorean kings. Hindu temples also were often built near sites favored by pre-Indian celebrations; there are Neolithic remains underneath the palace at Angkor.
If ancestors became Indian gods in times of centralization and prosperity, the gods became ancestors again when the rationale for Hinduism and its priestly supporters diminished or disappeared. Thus, at Angkor, and in Cham sites in Vietnam studied in the s by Paul Mus, Indian images and temples were worshiped in quite recent times not as emanations from India but as mysterious products of the nak ta.
The most enduring cult, as Paul Mus has shown, was the cult of the lingam, or stone phallus. Because of the territorial aspect of the cult a lingam could be moved from place to place, ceremoniously, but was only potent in one place at a time and the notion that the lingam was a patron of a community, it was closely supervised by local overlords and by the king in the Angkorean era. During this period, trade between India and China was intense, and one of the principal components of this trade was Buddhist religious objects.
Local religious practices emphasized devotion to Siva, Vishnu, and the Buddha as well as to minor and local Hindu deities, particularly female ones, known as kpon? We hear no Cambodian voices, as we do from the seventh century onward in the form of stone inscriptions. After the waning of Funan, in fact, our sources become richer and harder to use.
According to the inscriptions, Cambodian society was divided, informally at least, into those who understood Sanskrit and those who understood only Khmer. For several hundred years, Sanskrit was used in inscriptions that supposedly addressed the gods. Khmer, on the other hand, was the predominant language of Cambodian men and women, those who were protected by the gods and descended, as gods did not, from their ancestors and the highly localized nak ta. Sanskrit inscriptions, in verse, praise the actions of kings and the elite, such as building Hindu temples, sponsoring Buddhist monasteries, winning wars, and offering gifts to monks and brahmans.
Some of the speakers trace or doctor their genealogies, as if to cash in on or invent ancestral merit; many praise brahmans at the expense of other segments of the society; and all are fulsome in praise of those in power, who have, after all, allowed the temples to be built and the stone inscriptions to be incised. Much of the verse, according to Indianists, is highly polished, subtly worded, and well composed, comparing favorably with Sanskrit poetry composed in India at the time. Khmer inscriptions, on the other hand, are all in prose.
They record the founding of temples and the details of temple administration, such as the numbers and names of people attached to a particular foundation. Many of them outline the duties of slaves and set the amount of taxes, payable in labor or in kind, levied to support the temple priests.
Many of them close with a curse—always in Khmer—threatening people who neglect, rob, or disrupt the temple in question with punishment over many generations. A little too neatly, perhaps, the line between Sanskrit and Khmer separates the so-called Great and Little traditions. On the one hand, there are wealth, poetry, intricacy, wordplay, priests, and access to the gods, i. On the other, there are poverty, prose, straightforward catalogs, slaves, and the world of ordinary people, i.
Both sets of inscriptions used the same sort of alphabet derived from India and, as a rule, were carved by the same masons. Presumably poets and priests, if they wanted to do so, could read them both. But were they intended to be read? In general, they were accessible enough, carved on temple door posts or on freestanding steles; probably the texts were also kept on perishable material in archives somewhere else. The reason they were carved at all may have been that writing on stone, the medium of the gods, served a special purpose. Stone was not used in secular sites; these, including palaces and ordinary dwellings, were built of wood, bamboo, and other perishable materials.
Sanskrit, moreover, was said by the elite to be the language favored by the gods; stone was associated with permanence, which is to say, the dead. In incising the stones, Cambodians were speaking, collectively, to their ancestors; the inscriptions themselves, if in Sanskrit, spoke the language of the gods. A curse, or an oath of allegiance, inscribed on stone was thought to be stronger. Moreover, the juridical aspect of the inscriptions should not be overlooked.
By recording land grants on stone, for example, it was thought that beneficiaries would be recognized and protected; similarly, curses in Khmer might serve as burglar alarms and preserve the sites from depredations. The division between Sanskrit and Khmer was also the division between those who grew rice and those who did not. Most of those were placed, in Angkorean times, into various varna , or caste groupings, which made up perhaps a tenth of the society as a whole.
These people included clerks, artisans, concubines, artists, high officials, and priests, as well as royal servants, relatives, and soldiers. Because they seldom served as slaves, and only a few of them were important enough to patronize a temple, these people appear rarely in Cambodian inscriptions. This omission means, among other things, that we never know the names of the people who designed and carved the magnificent statuary and temples of Angkor.
By the seventh century, in fact, the city of Isanapura was already the most extensive complex of stone buildings in all Southeast Asia, built a century ahead of similar constructions in Java. The connotations of Western-oriented social terms like these bedevil us when we look to other Cambodian social groups. For one thing, as Judith Jacob has shown, knjom was only one of some fourteen categories of slaves in pre-Angkorean CambodiaF 0 They had many levels of social status, different origins, and many kinds of duties.
Those toiling in the fields resembled black slaves in the antebellum American South. Others, especially those attached to temples, may have seen themselves as enjoying quasi-clerical status. And yet, as all of these groups of people apparently could be bought, sold, and given away and had no freedom to escape, they were not servants either. Many of them were probably bondsmen working off debts contracted by themselves or by their parents.
Were they serfs? The question should make us wary of the interchangeability of terms, and Communist statements in the s that early Cambodia was feudal are inaccurate even when it is clear that the society was exploitative and divided sharply between haves and havenots. The evidence that connects slaves to places is incomplete, although some of them appear to have been attached to certain places for several generations.
This suggests hereditary servitude, or a liability to be called on, and being attached to a place rather than to a particular lord. Some villagers were free to grow their own rice but were not free to move, others appear to have been owned by temples, still others by members of the elite.
Practice and theory seem to have varied from time to time and from place to place; generalizations about Cambodian society in this period are difficult to make. Evidence from inscriptions suggests that slaves of various kinds may well have made up the majority of the Cambodian population at any given time. Free peasants were liable to calls on their time and energy to perform public works, favors for an overlord, or service to a temple or to serve in wars.
Many of them, in fact, were either prisoners of war or their descendants. The slaves themselves pass in and out of Cambodian history as mere names. These are a melange of Sanskrit and Khmer words. From one inscription to another, they range from respectful references some knjom are referred to by the equivalent of Mr. Many of their names would be recognizable in Cambodia today; the names of flowers, for instance, are still widely used for girls.
Another difference between pre-Angkorean slaves and those of the antebellum United States is that the villages they lived in, the food they ate, and the beliefs they shared were not very different from those found in times of freedom whatever the term meant to a rice farmer at this time or from those of the masters whom they served. Salcedo sailed on August 15, , arriving in Cainta on the 20th. He sought peace from the villagers but the village chief, Gat-Maitan, responded arrogantly, told him the people of Cainta, unlike those of Manila, were not cowards, and would defend their village to the death.
Confident in the defenses offered by their fort and the security of the site, they were joined by people from Taytay. These two villages are on a plain on the shores of a river that flows from La Laguna and before arriving there divides in two large arms, both with abundant water. On its banks are found the two villages, half a league from each other, with the river passing through both before finally becoming one in a part of the terrain encircled by thick bamboo groves.
These bamboos were tied together with liana , turning them into a thick wall where the people had constructed two ramparts with their moats full of water. By the river, they had built strong bulwarks with wooden towers and good artillery, guarded by a large number of warriors armed with arrows, swords and other projectile-type arms. Deciding to attack, Salcedo first sent Second Lieutenant Antonio de Carvajal with some escorts to reconnoiter the town and determine the weakest point where they could enter.
Carvajal, wounded by an arrow in his arm, returned with the information that the weakest spot, the least fortified and with the easiest access was the other part of an arroyo on the side of La Laguna where many boats could be seen entering the river. Salcedo ordered installed in the prow of the galley a stone-throwing mortar. He and his men then spent the night on shore, while 20 soldiers and numerous allies from Manila remained with Carvajal on the galley with orders that when they heard firing, they should proceed with the attack on the bulwarks and the houses in the town, while Salcedo and his men tried to enter through the wall by the arroyo.
When they heard the sound of the bugle, the signal that they had taken the town, they were to stop firing.
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After giving these instructions, Salcedo began his march and turned toward the river where the attack was to take place. He arrived in the arroyo and found it defended by a fistful of valiant Cainta men who started to fire arrows and hurl lances. Taken by surprise, the soldiers without waiting for Salcedo's order attacked the rampart and were overwhelmed by a rain of arrows. Finding such tenacious resistance, they began to retreat and flee in disarray.
Salcedo berated his men harshly for having attacked without his orders. Observing that in the other part of the arroyo the rampart was lower, he ordered a skiff brought there and after beaching it, he ordered some of his soldiers to use it as passage to the other side and take a more elevated point from where they could fire at the defenders of the town. With the defenders retreating, Salcedo and his men were able to approach the wall and breach it. The intrepid Gat-Maitan with his Cainta men came to close the breach, forcing Saavedra to back off. In the meantime, the cannons of the galley destroyed the bulwarks and the houses in the town in a manner the people had not seen before.
And the shouts of the Visayans allied with the Spanish made the natives believe that the Spaniards were already inside the poblacion [town proper]. Because of this, the valiant defenders of the breach abandoned it and retreated to the center of the town.
Salcedo observed this from a distance and ordered the breach attacked again. This time, the Spaniards encountered little resistance. Led by Salcedo and with Saavedra carrying the Spanish banner, they succeeded in entering the town. Together with their soldiers, they advanced rapidly and shortly scaled the wall where a bloody battle was fought. The Cainta men, encouraged by their chief Gat-Maitan, preferred to die rather than surrender.
Having taken over the walls, the Spaniards climbed the towers and hoisted the Spanish banner. At the blare of the bugle, the cannons stopped firing from the galley. During the brief British occupation of Luzon — , part of its British India troops known as Sepoys lived and intermarried with the natives in one of the town's barrios. The Indian left a culinary legacy in the spicy and highly seasoned dishes that are now part of mainstream Cainta cuisine.
Cainta became part of Tondo starting but separated in and incorporated with the district of Morong. William P. He burned the town. Two Americans were killed and 14 wounded, while the Filipinos suffered about killed and wounded. Upon the approach of the Americans, Exequiel Ampil y Dela Cruz ,  the Presidente Municipal of Cainta and a former Agente Especial of the Katipunan who had become a pronounced Americanista, strongly advised the Filipino soldiers to surrender. Instead, they shot him.
Although wounded, Ampil managed to escape. A strong force of constabulary has been sent to try to effect his release. On March 4, , near the hills of Morong town, Ampil found an opportunity to escape. A detachment of constabulary was taken from the garrison at Pasig and stationed at Cainta for his protection, he survived the war.
Golden Temple Villa Reviews
The lots were the old and the new Municipal Halls stands, were also part of his estate. Their son Dr. In , under the American rule, Cainta and Angono were consolidated with Taytay as one government entity. On January 1, , it once again became an independent municipality and remained so to this day.
Cainta is one of fourteen 14 municipalities of Rizal Province after the inclusion of other towns of what are now referred to as Antipolo , Angono , Binangonan and Taytay. In , Japanese Occupation troops entered Cainta. In to , local guerrilla groups of the Hunters ROTC was the four-year main invasions in Cainta against the Japanese, when the guerrillas were retreating by the Japanese before the liberation. During World War II under the Allied Liberation, the some of all stronghold of local Filipino soldiers of the Philippine Commonwealth Army 4th, 42nd, 45th, 46th, 47th and 53rd Infantry Division and the Philippine Constabulary 4th Constabulary Regiment was sending the local military operations and liberated in all municipal town of Cainta and aided the local guerrilla groups of the Hunters ROTC Guerrillas against the Japanese Imperial armed forces and begins the Liberation of Cainta on and arrival by the American liberation forces enters the town.
After the war, the local casualties was over 3, Filipino troops of the Philippine Commonwealth Army and Philippine Constabulary killed in action and 12, wounded in action, the local guerrillas of the Hunters ROTC was over killed in action and wounded in action and over 15, Japanese troops of the Imperial Japanese Armed Forces was killed in action, 36, wounded in action and over 3, captured in action.
In late , former Cainta mayor Nicanor Felix, with the rest of its Sangguniang Bayan members, unanimously approved a resolution for Cainta's cityhood bid. On that same year, on its annual fiesta, the Municipality had its theme "Cainta: Lungsod " , promoting its bid for cityhood. But, on the contrary, the Sangguniang Panlalawigan ng Rizal denied the resolutiuon stating that "it must resolve first its boundary disputes with Pasig City , Antipolo City and Taytay ".
In turn, incumbent Congressman Joel Duavit of the 1st District filed and passed a Bill effectively creating a district composed of Cainta and Taytay. The Bill is now up at the committee level in the Senate. The idea of converting Cainta into a highly urbanized city and constituting into a lone legislative district was again proposed for the second time in after failure in In the census, the population of Cainta, was , people,  with a density of 7, inhabitants per square kilometre or 19, inhabitants per square mile.
In the census, it had a population of , The people of Cainta are mostly Tagalog -speaking Filipinos. A considerable number of the population are descended from Indian soldiers who mutinied against the British Army when the British briefly occupied the Philippines in to These Indian soldiers called Sepoy were Tamil people from Chennai and settled in town and intermarried with native women. The Sepoy ancestry of Cainta is still very visible to this day, particularly in Barrio Dayap near Brgy. Sto Nino. The following are the elected officials during the elections : .
The logo of Cainta — the emblem inside the double circle represents the flag of the Philippines in red, white and blue color. The three stars represent Luzon, Visayas and Mindanao. The eight sun rays represent the eight provinces that started the revolt against the Spaniards. The buildings represent the different business establishments operating in the municipality.
The suman sa ibus , suman sa lihiya and suman antala represent the livelihood of its people; the same with bottled sweets made out of coconut milk called matamis na bao , nata de coco , caong , beans and many others. The piglets represent the backyard hog raising, a small-scale industry. The main road of Cainta is Ortigas Avenue Extension, a heavily congested corridor that passes through the business district of Ortigas Center and leads to Mandaluyong City and San Juan in the west and the town of Taytay and Antipolo City in the east. Another major road is Francisco P. The point of intersection between these two main arterials is known simply as Junction.
Bonifacio Avenue, located in the town proper, is the town's most frequently traversed street. Traffic enforcers make their best to weaken the traffic situation in the areas of Junction, Karangalan, Parola and Brookside but the presence of these provided only minimal solution. A new lrt terminal called Emerald LRT station is set to open on 3rd quarter of , this will be located beside Sta. Lucia East Grand Mall, in Brgy. San Isidro Cainta, Rizal. Cainta has a robust economy as evidenced by several commercial and industrial establishments that have sprouted.
Pretending to be a spiritual guide, he had won over as devotees many simple-minded Indians and even some ignorant, stupid Muslims by broadcasting his claims to be a saint. Giving him some elementary spiritual precepts picked up here and there, he made a mark with saffron on his forehead, which is called qashqa in the idiom of the Hindus and which they consider lucky.
During the colonial era, the term Hindu had connotations of native religions of India, that is religions other than Christianity and Islam. Beyond the stipulations of British law, colonial orientalists and particularly the influential Asiatick Researches founded in the 18th century, later called The Asiatic Society , initially identified just two religions in India — Islam, and Hinduism. These orientalists included all Indian religions such as Buddhism as a subgroup of Hinduism in the 18th century.
The text, by the early 19th century, began dividing Hindus into separate groups, for chronology studies of the various beliefs. Among the earliest terms to emerge were Seeks and their College later spelled Sikhs by Charles Wilkins , Boudhism later spelled Buddhism , and in the 9th volume of Asiatick Researches report on religions in India, the term Jainism received notice.
According to Pennington, the terms Hindu and Hinduism were thus constructed for colonial studies of India. The various sub-divisions and separation of subgroup terms were assumed to be result of "communal conflict", and Hindu was constructed by these orientalists to imply people who adhered to "ancient default oppressive religious substratum of India", states Pennington.
However, these midth-century reports offered no indication of doctrinal or ritual differences between Hindu and Buddhist, or other newly constructed religious identities. In contemporary era, the term Hindus are individuals who identify with one or more aspects of Hinduism , whether they are practising or non-practicing or Laissez-faire. Hindus subscribe to a diversity of ideas on spirituality and traditions, but have no ecclesiastical order, no unquestionable religious authorities, no governing body, nor a single founding prophet; Hindus can choose to be polytheistic, pantheistic, monotheistic, monistic, agnostic, atheistic or humanist.
In , Chief Justice P. Gajendragadkar was quoted in an Indian Supreme Court ruling:  . Although Hinduism contains a broad range of philosophies, Hindus share philosophical concepts, such as but not limiting to dharma , karma , kama , artha , moksha and samsara , even if each subscribes to a diversity of views. In the Constitution of India , the word "Hindu" has been used in some places to denote persons professing any of these religions: Hinduism , Jainism , Buddhism or Sikhism.
The Republic of India is in the peculiar situation that the Supreme Court of India has repeatedly been called upon to define "Hinduism" because the Constitution of India , while it prohibits "discrimination of any citizen" on grounds of religion in article 15, article 30 foresees special rights for "All minorities, whether based on religion or language".
As a consequence, religious groups have an interest in being recognised as distinct from the Hindu majority in order to qualify as a "religious minority". Thus, the Supreme Court was forced to consider the question whether Jainism is part of Hinduism in and Starting after the 10th century and particularly after the 12th century Islamic invasion, states Sheldon Pollock, the political response fused with the Indic religious culture and doctrines. The Yadava king of Devagiri named Ramacandra , for example states Pollock, is described in a 13th-century record as, "How is this Rama to be described..
Brajadulal Chattopadhyaya has questioned the Pollock theory and presented textual and inscriptional evidence. These wars were described not just using the mythical story of Rama from Ramayana, states Chattopadhyaya, the medieval records used a wide range of religious symbolism and myths that are now considered as part of Hindu literature. The 14th-century Sanskrit text, Madhuravijayam , a memoir written by Gangadevi , the wife of Vijayanagara prince, for example describes the consequences of war using religious terms, .
The historiographic writings in Telugu language from the 13th- and 14th-century Kakatiya dynasty period presents a similar "alien other Turk " and "self-identity Hindu " contrast. Andrew Nicholson, in his review of scholarship on Hindu identity history, states that the vernacular literature of Bhakti movement sants from 15th to 17th century, such as Kabir , Anantadas, Eknath, Vidyapati, suggests that distinct religious identities, between Hindus and Turks Muslims , had formed during these centuries.
Scholars state that Hindu, Buddhist and Jain identities are retrospectively-introduced modern constructions. Overlaps in Jain-Hindu identities have included Jains worshipping Hindu deities, intermarriages between Jains and Hindus, and medieval era Jain temples featuring Hindu religious icons and sculpture. Julius Lipner states that the custom of distinguishing between Hindus, Buddhists, Jains, and Sikhs is a modern phenomena, but one that is a convenient abstraction. Scholars such as Fleming and Eck state that the post-Epic era literature from the 1st millennium CE amply demonstrate that there was a historic concept of the Indian subcontinent as a sacred geography, where the sacredness was a shared set of religious ideas.
For example, the twelve Jyotirlingas of Shaivism and fifty-one Shaktipithas of Shaktism are described in the early medieval era Puranas as pilgrimage sites around a theme. Varanasi as a sacred pilgrimage site is documented in the Varanasimahatmya text embedded inside the Skanda Purana , and the oldest versions of this text are dated to 6th to 8th-century CE. The idea of twelve sacred sites in Shiva Hindu tradition spread across the Indian subcontinent appears not only in the medieval era temples but also in copper plate inscriptions and temple seals discovered in different sites.
According to Fleming, those who question whether the term Hindu and Hinduism are a modern construction in a religious context present their arguments based on some texts that have survived into the modern era, either of Islamic courts or of literature published by Western missionaries or colonial-era Indologists aiming for a reasonable construction of history. However, the existence of non-textual evidence such as cave temples separated by thousands of kilometers, as well as lists of medieval era pilgrimage sites, is evidence of a shared sacred geography and existence of a community that was self-aware of shared religious premises and landscape.
This, states Fleming, is apparent given the sophistication of the architecture and the sacred sites along with the variance in the versions of the Puranic literature. These sites became a target of their serial attacks in the centuries that followed. The Hindus have been persecuted during the medieval and modern era. The medieval persecution included waves of plunder, killing, destruction of temples and enslavement by Turk-Mongol Muslim armies from central Asia. This is documented in Islamic literature such as those relating to 8th century Muhammad bin-Qasim ,  11th century Mahmud of Ghazni ,   the Persian traveler Al Biruni,  the 14th century Islamic army invasion led by Timur,  and various Sunni Islamic rulers of the Delhi Sultanate and Mughal Empire.
Other recorded persecution of Hindus include those under the reign of 18th century Tipu Sultan in south India,  and during the colonial era. Christophe Jaffrelot states that modern Hindu nationalism was born in Maharashtra , in the s, as a reaction to the Islamic Khilafat Movement wherein Indian Muslims championed and took the cause of the Turkish Ottoman sultan as the Caliph of all Muslims, at the end of the World War I.
Chris Bayly traces the roots of Hindu nationalism to the Hindu identity and political independence achieved by the Maratha confederacy , that overthrew the Islamic Mughal empire in large parts of India, allowing Hindus the freedom to pursue any of their diverse religious beliefs and restored Hindu holy places such as Varanasi. The colonial era Hindu revivalism and mobilisation, along with Hindu nationalism, states Peter van der Veer, was primarily a reaction to and competition with Muslim separatism and Muslim nationalism. The Hindu nationalism movement has sought to reform Indian laws, that critics say attempts to impose Hindu values on India's Islamic minority.
Gerald Larson states, for example, that Hindu nationalists have sought a uniform civil code, where all citizens are subject to the same laws, everyone has equal civil rights, and individual rights do not depend on the individual's religion. Muslim clerics consider this proposal as unacceptable because under the shariah-derived personal law, a Muslim girl can be married at any age after she reaches puberty.
Hindu nationalism in India, states Katharine Adeney, is a controversial political subject, with no consensus about what it means or implies in terms of the form of government and religious rights of the minorities. Most Hindus are found in Asian countries. The fertility rate, that is children per woman, for Hindus is 2.
In more ancient times, Hindu kingdoms arose and spread the religion and traditions across Southeast Asia, particularly Thailand , Nepal , Burma , Malaysia , Indonesia , Cambodia ,  Laos ,  Philippines ,  and what is now central Vietnam. Over 3 million Hindus are found in Bali Indonesia, a culture whose origins trace back to ideas brought by Tamil Hindu traders to Indonesian islands in the 1st millennium CE.
Their sacred texts are also the Vedas and the Upanishads. From Wikipedia, the free encyclopedia. For the racehorse, see Hindus horse. For other uses, see Hindoo disambiguation and Hindu disambiguation. Not to be confused with Hindi. Main traditions. Vaishnavism Shaivism Shaktism Smartism. Rites of passage. Philosophical schools. Gurus, saints, philosophers.
Other texts. Text classification. Other topics. North America. Canada Mexico Panama United States. South America. Adherent of Hinduism. Further information: Hinduism. Hindu culture in Bali, Indonesia. The distribution of Indian religions in British India The upper map shows distribution of Hindus, the lower of Buddhists, Jains and Sikhs. Hindus celebrating their major festivals, Holi top and Diwali. Main article: Persecution of Hindus. Main articles: Hindu nationalism and Hindutva. Main article: Hinduism by country.
Eventually 'Hindu' became virtually equivalent to an 'Indian' who was not a Muslim, Sikh, Jain or Christian, thereby encompassing a range of religious beliefs and practices. The '-ism' was added to Hindu in around to denote the culture and religion of the high-caste Brahmans in contrast to other religions, and the term was soon appropriated by Indians themselves in the context of building a national identity opposed to colonialism, though the term 'Hindu' was used in Sanskrit and Bengali hagiographic texts in contrast to 'Yavana' or Muslim as early as the sixteenth century".