Labels: hun sen

They both wear eyeglasses, which one should I vote for?

Labels: hun sen, Sam Rainsy

Labels: oil

SINGAPORE (AFP) — Southeast Asia's plans for a unified market by 2015 hinge on painful reforms that could be derailed by red tape, vested interests and foot-dragging, observers say.

Association of Southeast Asian Nations (ASEAN) leaders holding their annual summit in Singapore from Sunday are expected to approve a blueprint for an ASEAN economic community embracing more than half a billion people.

"Political will is the key. If countries don't have the political will to push through with these reforms, this will remain just a dream," said a Southeast Asian trade official, talking on condition of anonymity.

"Can governments, for example, resist pressure from domestic interests against allowing foreign airlines to fly domestic routes?"

Analysts have lauded ASEAN for moving forward by five years its timetable for economic integration, from 2020 to 2015.

But they said the 40-year-old organisation faces a formidable task in establishing a unified market and production base that would help it compete against Asian giants China and India.

Some of the reforms could come up against entrenched domestic business interests and face resistance from officials in departments such as customs, a major source of corruption in some countries, they said.

Complicating the situation are disparities between the group's more developed members Brunei, Indonesia, Malaysia, the Philippines, Singapore and Thailand, and lower-income states Cambodia, Laos, Myanmar and Vietnam.

As a first step to integration, ASEAN has marked 12 priority sectors for the elimination of tariffs and non-tariff barriers by 2010.

These are agricultural, rubber and wood-based products along with air travel, Internet linkages, automotives, electronics, fisheries, healthcare, logistics, textiles and apparel, and tourism.

ASEAN also plans to liberalise the services sector, open formerly-closed sectors to foreign investors, harmonise and streamline customs procedures, and ease the movement of professionals.

ASEAN transport ministers agreed in November that national airlines can fly between capital cities by the end of 2008 under an open-skies pact that could be expanded later to include secondary cities.

Mike Barclay, regional vice president of the industry trade body, the International Air Transport Association (IATA), said however that ASEAN still had a "long way to go" in freeing up aviation.

"We don't see any relaxation of foreign ownership controls... we don't see the opportunity for airlines to operate domestic sectors in another ASEAN country," Barclay told an aviation conference in Singapore last month.

Philippine Trade Secretary Peter Favila said in August there could be "unintended pockets of bureaucratic red tape" that could slow the blueprint's implementation, but voiced confidence this could be overcome.

The Asian Development Bank (ADB) Institute identified in a recent report the huge scale of some of the reforms ASEAN states must undertake.

"A shift to knowledge-based economy is crucial for Malaysia and Thailand and institutional and governance reforms and restoration of good investment climate should be priorities for Indonesia and the Philippines," it said.

Cambodia, Laos, Myanmar and Vietnam need to build infrastructure like transportation and telecommunication facilities. They also need legal, judicial and governance systems and a skilled work force, the ADB's research arm said.

"These countries are still not ready for the ASEAN economic community," said analyst Hiro Katsumata of the S. Rajaratnam School of International Studies in Singapore.

ASEAN's six wealthier states could form the core of an economic community by 2015, with the poorer members joining later, Katsumata suggested.

The ADB Institute paper highlighted the wide disparity within ASEAN in terms of market openness and urged financial and technical help for ASEAN's poorer members.

For example, ASEAN's average tariff import rate is 9.53 percent, ranging from zero tariffs in Singapore to 17.92 percent in Vietnam.

It takes an average 32 days to import an item in ASEAN, varying from three days in Singapore to 45 days in Cambodia and 78 days in Laos.

An average 64 days are required to start a business in ASEAN, ranging from six days in Singapore to 163 days in Laos and 97 days in Indonesia.

"The greatest challenge is to narrow the development gaps within ASEAN," the paper said.

Labels: ASEAN

Labels: Lower Mekong River

Labels: ASEAN

Labels: Economic Success, Sam Rainsy

Labels: Khieu Samphan, Khmer Rouge Tribunal

Click here to read the original letter in Khmer

Labels: gasoline, Keat Chhon, Sam Rainsy, Sam Rainsy Party

Mr. Chhang is the director of the Documentation Center of Cambodia, an independent nongovernmental organization that holds the world's largest collection of documents from Democratic Kampuchea.

Labels: Ieng Sary, Ieng Thirith, Khmer Rouge Tribunal

Labels: hun sen, Sam Rainsy

By Simon Taylor , of Global Witness.

Today marks the anniversary of the 1991 Paris Peace Accords - the agreement which signalled the beginning of the end of decades of violent conflict in Cambodia and the start of the biggest and most costly peacekeeping operation in history. Yet 16 years later, the country once regarded as the international poster-boy for post-conflict nation building is fast becoming South-East Asia's newest kleptocracy; its reputation marred by allegations of massive corruption, impunity, human rights abuses, and repressive, undemocratic governance. The international community - whose money has bankrolled this shattered state's rehabilitation - has singularly failed to stop the rot. Lessons must be learned if other fragile states are to avoid a similarly disastrous outcome.

On paper, Cambodia's natural resources and state assets - the land, forests, minerals and heritage sites - were the basis for kickstarting the post-conflict economy. The revenue generated should have gone towards poverty alleviation and rebuilding infrastructure. Instead, systematic and institutionalised corruption has deprived the entire population of the revenue that could have come from these public goods.

A cursory glance at today's Cambodian business sector reveals the country's forests, land, mining, ports, national buildings and casinos to be predominantly controlled by a handful of government-affiliated tycoons or family members of senior political figures. Information about deals is not made available to the Cambodian people to whom the state's resources belong. Similarly, consultation with local populations dependent upon forests or land is often non-existent. For many Cambodians, the first they know is the sound of a chainsaw revving or a bulldozer arriving to flatten their crops.

Cambodia's forests are a case in point. In the 1990s they were described by the World Bank as the country's "most developmentally important resource". Today they are largely degraded, having been sold off over the years by the political elite to private companies or individuals intent on logging as much as possible to turn a quick buck. Most of the vast wealth generated has not reached the national coffers: instead it appears to have been siphoned off into the private bank accounts of the loggers and their political patrons.

While a booming textile and tourism industry has resulted in double-digit economic growth in recent years, the reality is that Cambodians are still among the world's poorest people and wealth inequality is increasing. With an estimated 35% of the population living below the poverty line, and the vast majority without electricity or mains water, survival remains a challenge for millions. Meanwhile, government-sanctioned forced evictions and land grabs are rife, human rights violations are common, corruption is endemic and impunity is the norm. Over the past five years, this has been accompanied by a backward-slide in space for civil society and political opposition to operate, resulting in a governance system recently described by the UN rapporteur on human rights as "a shaky facade of democracy".

Cambodia's donors have provided the equivalent of over 50% of the government's annual budget for over a decade now. Having spent billions of dollars in setting up a democratic system in Cambodia, one would assume that donors and their domestic tax payers have an interest in preserving it. Yet the international donor community has consistently failed to bring the government to book for blatant violations of its commitments to protect human rights, fight corruption, and ensure the protection of natural resources. In the 1990s, turning a blind eye was justified by the need to ensure "stability". From stability would flow economic development, and from economic development would flow political pluralism. The past 16 years have revealed the impotence of such logic. With each successive failure of the donor community to deal with the regime's failure to honour commitments to good governance, those responsible have increased their wealth and impunity. The end result is that Cambodians find it harder and harder to call their government to account.

It is not too late for the international community to redefine its terms of engagement with Cambodia, but it will require a fundamental shift in mindset. At its core must be a recognition that stripping a country of its assets for personal gain represents a mass violation of the social and economic rights of its people. Next, donors must impose sanctions on those who they believe are corruptly profiteering from the exploitation of the state's resources. These measures should include a freeze on all assets, restrictions on international travel and a ban on doing business with nationals of the donor country.

This will be a bitter pill to swallow for those donors who would prefer to enjoy an amicable relationship with the Cambodian government. Yet, if the international community cannot get it right in a small and relatively non-strategic country such as Cambodia, what hope for the likes of Sudan, Liberia, Sierra Leone and the Democratic Republic of the Congo? To continue to give overseas aid without the courage to tackle blatant mass corruption and poor governance is the equivalent of pouring good money after bad. Worse, it confers a badge of approval and reinforces the legitimacy of a government which is not acting in the interests of its own population. Cambodia and its people deserve better.

Labels: 1991 Paris Peace Accords, Global Witness

Labels: 16th Anniversary, 1991 Paris Peace Accords, CFC, Vietnamese influence, Vietnamese interference, Vietnamization of Cambodia

• Since dam construction upstream, the river is no longer a reliable source of fish and water for irrigating rice and dry season crops, Mr. Roman Mal, a Jarai Village Chief of Dal Pok village, explains: "Villagers have lost their hopes and dependencies on this river, because nearly all of the river resources are gone."

• Mr. Pous Pin, a Brao villager from Ta Veng district stated: "We moved our village away from the riverbank because we no longer could cultivate rice in our Chamkars (farm land) along the Se San River which flooded every year and because so many people and animals have died (from the floods)."

• "Everyday, both during the day and at night, I live with fear of severe water fluctuations and of the dam breaking. I cannot sleep well at night. I often get up and go to see the river late at night because I fear a water surge may come," said Mrs. Romas Veun, a Jarai villager from Pi village who has recently built a house away from the river for shelter in an emergency.

Labels: Northeastern Cambodia, Ratanakiri, Yali Falls dam

Snapshot
Bon P'chum Ben is the remarkable ceremony of Cambodian annual gathering. On the 15th day of the waning moon (Ronouch) during the tenth month of the Khmer calendar, called Pheaktrobotr, Cambodian Buddhists celebrate this auspicious P'chum Ben event (the Ceremony of the Dead or Feast Ceremony for Ancestors). This ceremony usually falls in the first half of September in the Western calendar. This year it falls on September 22. It is called P'chum Thom (big ceremony). Actually, the celebration has begun since the waxing moon (K'nert) day falling in September 7; and this is called P'chum Touch (small ceremony). During the period between small ceremony and big ceremony, people always commit to take turn in offering food to the monks who are staying in door of three months of rainy retreat. This is called Kan Ben (food offering turn).

The history, meaning and objectives
According to the Vinaya (discipline) of Bhikkhu Monks (Sangha); they have to stay in door or rainy season hibernate for three months starting from the first waning moon of Srab (July) to the fifteenth waxing moon of Assoj (October) annually. These three months period reasonably recommended by the Sangha assembly presided by Lord Buddha to amend this law in order to benefit for the Bhikkhu monk community such as:

– monks have to spend this full time three month to study and practice the Dhamma,

- teachers, students and laypeople can make acquaintance with each other in one place to bolster their unity,

- and it is the rainy season which is hard for the monks to go outside as it is wet, muddy and easily to step on the crops of farmers.

But monks are able to go outside the door of temple during the rain-retreat unless they have sufficient excuses such as to preach the Dhamma, to visit ill relatives, to participate or preside over functions or to get away from some disasters etc. However, if any monks have offended the rules, they would be sentenced by a weak probation decided by the Sangha's assembly and they can be uncharged when they confess and follow accordingly in front of the assembly.

Through this important three months of strict practicing of Dhamma makes laypeople further their commitment and generosity to feed and take care all monks Sangha. So each family and village will take turn to offer food and other four necessities to monks daily. And there are two specific days which laypeople join together to make the ceremony more crowded and significant. They are the P'chum Touch (min ceremony) and the P'chum Thom (large ceremony). Especially, P'chum Thom is recognized as the most important day for all citizens regardless of ethnic background, color, race or faith should be attend, pay gratitude to their relatives and enjoy the ceremony.

P'chum Thom has happened since the Sakymuni Buddha period. When king Bhibisara felt sad about his absence to pay back gratitude to his ancestries and heard the crying voice every night in his palace, he went to ask some advices from the Buddha and he got insight that he has to celebrate the food offering ceremony annually. We don't know that when this cult of celebration was being celebrated by Cambodian Buddhists, but following our chronology observation, it must be arrived Cambodia in the same time of the arrival of Buddhism. It has become the root of Khmer culture and unique identity. This celebration has coincidently combined with the genuine religious cult of Cambodia that dominantly respects and worships their ancestors. This religious cult is called the Religion of Neakta.

The full outcomes of P'chum Ben day signifies many different aspects to bond Cambodia together in both material and spiritual, social value and unique identity, harmony and prosperity. It is not different from the Choul Chnam day or Cambodian New Year Day that these two celebrations are remarkable event and the most auspicious day.

We can outline some of these prospects relating P'chum Ben day.
1. To offer the chance to everybody to stay away from all evils, to cultivate the good and to purify their mind.
2. To provide the opportunity for everybody to empower their peaceful mind and spiritual adherence.
3. To pay gratitude to their dead ancestors as well as their living seniors.
4. To share their kindness and compassion by exchanging of their food, snacks and money with each others and especially to the poor people. Remarkably, this period is considered as the hardest time for low income or poor conditioned people to find food to eat in Cambodia.
5. To bond everybody together through their spiritual practices, gratefulness, social networking and local stylizing.
6. To increase the sense of multiculturalism, fraternity, compassion, respect, unity and righteousness.
7. To unify the interests, concerns and identity roots of the national or international distinctions and stratifications.

Factual accounts of P'chum Ben Day
There is the reality and legendary about P'chum Ben Day.
- Buddha taught and explained that our ancestors who died and reborn as angels, animals, human beings or in hell cannot receive our meritorious dedication. But if any of our ancestors or relatives who were born as the hungry ghost (Praet); they need food a to eat and they cannot eat like us; they eat only through our goodness, generosity and offering to dedicate to them by naming those relatives respectively. Doing this, all those relatives of hungry ghost can receive all the delicate food and offerings. So it is possible for us to gain merits as our ancestors can receive our offerings as well as through our own hearted generosity and gratefulness.
- Buddha encouraged King Bhimpisara to celebrate this ceremony as well as everybody has to celebrate this too. Nobody in this world has never had relatives or ancestors who have been passed away. More than this, this auspicious celebration also inspires us to pay gratitude with our living parents, grandparents or seniors too.
- As the season is remarkable for its darkness during the night time makes Cambodian people think that their dead ancestors could be released from the abysses of woeful realms and wander around all over seven temples. If they don't see any of their children or relatives have offered any food or gain merits to dedicate to them; they will be sad, upset and sorrowful in their heart. This sadness echoes badly to their living relatives which can bring along with bad Kamma, bad luck and sufferings.


How to practice during ceremony?
During this time everybody prepares their body and mind, and sacrifice both materials, time and mind to join this day. All villagers and all different stratifications of people prepare their food and sweet, four necessities, offerings, special traditional dressing clothes; and they obligate to undertake the five commandments during this auspicious occasion.

For the food comprises of:
- Ordinary meal such as rice, soups, salted grilled fish, fresh grilled fish with mango sauce, spring roles, salad and fermented fish (prohok) etc.
- Some seasonal snacks or bakes such as Num Onsam and Num Korm (steamed cakes wrapped in banana leaves). Num Onsam is a kind of cylindrical cake of glutinous rice wrapped around a mixture of pork, salt and other ingredients. Num Korm and Nom Thmey is shaped like pyramid and made of rice-flour and filled with coconut and palm sugar mixture.
Some other distinctive fruits and snacks are also included.

For the four necessities include:
1. Saffron robes or clothes
2. Food and other storable foods
3. Umbrella, raincoats or shelters
4. Medicine, shampoo, toothpaste and tooth brash etc.
These four necessities always packed with brightly, pyramid wrap.

Some other Offerings includes
Candles
Incense sticks
Flowers
Water
Perfume
Garland or leis

Clothing is very colorful and delicate which include:
Sompot Hol or Sompot Phamoung which is the silk skirt of Cambodian women. It is dressed for national important day and Buddhist ceremonies. These delicate skirts always dress with short sleeve blouse (Aov Pak) made in Cambodia and put with tiny scarf. Men also wear neat dresses and polite.

Five commandments or precepts:
The five precepts in which every Cambodian Buddhist is aware about it and practice them in their daily life. Importantly, in this occasion they have to observe it to re-affirm their obligation and purification.
1. Panatipata veramani sikkhapadam samadiyami
I undertake the precept to refrain from destroying living creatures.
2. Adinnadana veramani sikkhapadam samadiyami
I undertake the precept to refrain from taking that which is not given.
3. Kamesu micchacara veramani sikkhapadam samadiyami
I undertake the precept to refrain from sexual misconduct.
4. Musavada veramani sikkhapadam samadiyami
I undertake the precept to refrain from incorrect speech such as lying, malicious words, harsh words and talk in vain.
5. Suramerayamajja pamadatthana veramani sikkhapadam samadiyami
I undertake the precept to refrain from intoxicating drinks and drugs which lead to carelessness.

Overview the appropriate practices during the celebration
When food, dressing and other necessities are already prepared; individuals have to be aware when they are stepping into the monasteries compound or ceremonial spaces. They should keep quiet, modesty and polite. Wearing hats are not allowed. They should take off shoes before stepping into the hall or ceremonial space. People will go in front of the Buddha statues and sit with a right position calmly, bow down three times, lit the candles and incense sticks, offer flowers and perfume. After listening attentively to the monk's preaching, chanting or other blessing; they should prepare food which is ready to offer to the monks. Most of the time, all participants will put their rice into the rice bowl collected by the long procession of monks. During offering the food into alms bowl, they have to take off shoe and concentrate on merits and dedicate to their dead ancestors by naming with good wishing.

All of these good-deed activities must be attentive, silent, peaceful, mindful and compassionate. When our mind is peaceful during the cession; we can feel the great merits growing in our heart and the blissful sense we should receive from this paying gratitude to our ancestors.

More than this, when the application of our mind access deeply, subtle and insightful to the Dhamma; we can get into the Dhamma stream which is the stream of Enlightenment.

Conclusion
There are many other things symbolizing Cambodian culture and identity, but Pchum Ben Day is considered as the most important one. In this day, people will not only attend because of their faith, their generosity, tradition or habit, but to survive their daily life and strengthen the "family society system/tradition of Cambodia". Distinctively, to develop their individuality of right thought and right understanding; and strive persistently toward individual's goal follows the eightfold path of ethics awareness, peaceful meditation and insightful wisdom.

This is rigorous for everybody to come, participate and enjoy this solemn day.

By Preah Bhikkhu Vodano Sophan S.

August 22, 2006

Email: sophan@hawaii.edu

Original source: http://sophanse.blogspot.com/2006/08/cambodian-pchum-ben-day-festival-or.html

Labels: Bon P'chum Ben