Khmer - Traveling Thru History

Chua Say Tevoda: A History of Angkor Temples

Erin — Sat, 26 Sep 2015 20:57:42 +0000

Whenever someone mentions anything ‘Angkor’, the first image that comes to most people’s minds is the impressive and daunting image of Angkor Wat. Angkor Wat is a magnificent temple complex that spans roughly 200 acres and includes the main temple, dozens of gopuras (carved towers over doorways), statues, galleries, libraries, towers, shrines, ponds, long promenades and smaller structures. Chua Say Tevoda is a group of small temples that sit roughly a mile away from the Angkor Wat complex and are classified as Angkor temples. Most of the Angkor temples in Cambodia were built during the mid 1100’s and composed of standstone blocks and laterite. Sandstone was used on the exterior and visible interior parts of the buildings while laterite was used for outer walls and hidden structural elements. The material used to join the blocks and hold them in place has yet to be identified, but a type of natural resin or slaked lime composition is being investigated. When you look around Siem Reap you may wonder where on earth all this stone came from. To build all of the Angkor era temples the residents had to use tens of millions of metric tons of sandstone which couldn’t be found in the nearby area. Interestingly, the entire city of Angkor used up far greater amounts of stone than all the Egyptian pyramids combined and occupied a greater area than modern-day Paris. Can you imagine having to import all of that stone through forests without the use of excavation equipment or trucks? To get the stone from the area where it was quarried on Mount Kulen there are two possible routes. The first suggested route travels 22 miles down a canal heading towards Tonle Sap Lake, then a further 22 miles across the lake and another 9.3 miles upstream along Siem Reap River. That journey is roughly 56 miles. The other suggested, and most likely route, has been suggested to be a now-hidden canal that spans 22 miles from Mount Kulen to Angkor Wat. This route was suggested by Etsuo Uchida and Ichita Shimoda of Waseda University in Tokyo, Japan, when they discovered the canal on satellite imagery in 2012. Chua Say Tevoda follows the same architectural and decorative style as it’s companion, Angkor Wat. Typical decorative elements are statues, Devatas (carvings of deity), Apsaras (female spirit of the clouds and waters in Hindu and Buddhist mythology) and bas-reliefs with extensive garlands and narrative scenes on pediments. Unfortunately, other decorative elements have been destroyed by looting and the passage of time, including gilded stucco on the towers, gilding on some figures on the bas-reliefs, and wooden ceiling panels and doors. But even though there has been a lot of damage from weather, age, looting and vandals the site still looks fascinating. One of the interesting things about the Angkor temples is that they are still active Buddhist temples. Any temple you enter could reveal chamber with a devotee in the act of praying or meditation. During the days when the Angkor state religion was Hinduism, these areas were known as a cella. Cellas are small central chambers inside the temples. They were made small for three reasons: the temples were considered the homes of the gods and only needed to be big enough to house the statues of the gods, the rituals which were held in them were reserved for a small group of elite elite (in the capital of the Khmer only the god king could enter the shrine) and the technology at the time the temples were built could not yet make large airy halls. Fruit and bottles of water were originally left at the shrines as a symbolic representation of the nectar of Dharma and the wish to achieve it. This reasoning is specific to Mahayana Buddhism. In the late 12th century King Jayavarman VII changed the state religion from Hinduism to Mahayana Buddhism. That lasted through 1243 when Indravarman II succeeded him and returned the state religion to Hinduism. Towards the end of the 13th century the state religion again shifted, but this time is was Theravada Buddhism and over the centuries Theravada Buddhism has replaced all other religions as the dominant religion of Cambodia. In Theravada Buddhism each offering has a specific meaning. Incense is lit to symbolize the fragrance of pure moral conduct and as a reminder to conduct yourself in a pure and moral way. Water is offered as a symbol of purity, clarity and calmness. This offering is a personal reminder to practice the Buddha’s teachings, so as to cleanse the mind of desire, ill-will and ignorance, and to continue working to attain the state of purity that is necessary to achieve Enlightenment. Fruit is offered as a symbol of the fruit of Enlightenment, which is the ultimate goal of Buddhist practitioners. Fruit serves as a reminder that all actions have an effect for good or evil and to constantly be aware of the fruits of your actions. What you see here is a porch leading to the cella. This porch is called a Mandapa and is usually facing East. These are the feet of what is presumed to have been a Buddha statue, but it could possibly be the remnant of a Hindu statue. With the back and forth of the state religion and the erecting and removal of statues during that time, it is impossible to tell which religion these feet originally belonged to, but the orange cloth is symbolic of what Buddhist monks wear, thus denoting that these feet have been claimed as a Buddhist religious statue. Unless the body of the statue is ever recovered, we may never know what the truth really is. This carving of a Buddha has fallen off the wall and been placed in one of the cella. I can’t find anything that specifically says what the stone pedestals are, but based off similar items I’ve researched online and what they were used for, these look like sacrificial alters used to catch the blood of the animal being sacrificed and then to burn sacrificial offerings. Seeing as the central article is placed in direct line to where the statue of a Hindu god would have once stood and based off of similar items, my non-professional understanding is that the the stone to the left would have stood outside the temple for the actual sacrifice and once the blood had been collected from the sacrificed animal and the exterior rituals performed, the sacrifice would be burned inside the temple in the center stone. This is one of the thousands of Devatas (deity) you will come across when exploring Angkor Wat and the surrounding temples. A Devata looks similar to an Aspara (a female spirit of the clouds and waters in Hindu and Buddhist mythology), but the main difference is the posture and direction of the head. While Asparas are in a dancing poses with their heads facing slightly or fully to the side, Devatas stand or sit erect with their faces fully forward. This window is flanked by Devata. It is sad that the combination of time and vandalism has made it so the carvings are so incomplete. Weather has also deteriorated the once clear and intricate details. Part of this exterior carving has been meticulously restored, but unfortunately only half of it survived to be restored. The central piece of the carving is that of a Makara, or sea creature of Hindu mythology. The Makara is an embodiment of Ganga, the goddess of the Ganges river and the sea god Varuna. It is also the insignia of the love god Kamadeva. Kamadeva is also known as Makaradhvaja (one whose flag a makara is depicted). Makara is the astrological sign of Capricorn. It is often portrayed protecting entryways to both Hindu and Buddhist temples. The tops of these temples would have once been adorned with an elaborate prang, a tall and intricately carved tower-like spire. The taller the prang, the more important the god housed therein. This temple at Chua Say Tevoda has a mostly intact prang. One of the unfortunate pieces of information I’ve learned about the Angkor temples is that after the fall of the Angkor civilization to the Ayutthaya kingdom in the early 1400s, many statues were taken to Ayutthaya and Angkor was largely abandoned. After the abandonment Angkor fell into decay and stones from the temples were used to build other temples. In recent years, due to the lack of protection and safeguarding of the ruins, there has been an increase in looting and the theft of carvings and other irreplaceable items from the temples. APSARA, the Cambodian agency that manages the preservation and restoration of Angkor released a statement in 1992 saying, “vandalism has multiplied at a phenomenal rate, employing local populations to carry out the actual thefts, heavily armed intermediaries transport objects, often in tanks or armored personnel carriers, often for sale across the Cambodian border.” It’s incredibly disheartening that any Cambodian citizen would be involved in the continued destruction and desecration of their own cultural heritage site and it is just so sad that the Cambodian government won’t take steps to protect these national treasures. Some sections of the stairs on this side of the main temple are completely gone or seriously damaged, necessitating the construction of a new staircase. You can also see that the central prang is missing along with the carvings and exterior sculptures typical of Angkor temples. This is all that’s left of the exterior wall and grand central walkway to the temple grounds. What’s left of the courtyard surrounding the main temple. The carving atop the side of this temple is mostly intact. Isn’t it beautiful? Beneath it is what’s called a ‘Blind Door’. Angkorean temples and shrines frequently opened in only one direction, typically to the East. The other three sides featured Blind Doors to maintain symmetry. Blind Windows were often used along otherwise blank walls as well. Another reason the Angkor temples are in danger is unsustainable tourism. Every year the rate number of tourists increases and more damage occurs to the site. Far too many tourists climb on the temples, carve their initials into them, go into areas where they are not supposed to and rub the fragile sandstone carvings causes irreparable damage. While tourists who are respectful and do not climb on the temples are appreciated, the sheer weight of tourist groups also threatens the stability of the site. Cambodia is so poor that the government isn’t willing to curb or restrict tourism for fear of losing a vast part of the national income, even if it means speeding up the destruction of such a culturally important site. Since millions of tourists visit the Angkor area every year and there are no plans to curb the amount of people allowed into the site or even close off the more fragile sections, what can we do to ensure the survival of this one-of-a-kind national treasure? Be careful where you walk Avoid areas where the stones are broken Do not jump on protruding stones Do not climb on the temples Use the stairs to get to areas you would like to explore Honor the “Do Not Enter” signs Take pictures, not stones Do not carve or write anything on any of the stones, temples, statues or monuments Do not rub or touch the carvings. Sandstone is incredible fragile Do not engage in horseplay on the temple grounds Do not pick up or attempt to pick up stones, statues or any other object inside the temples or on the grounds Do not throw things in or around the temples Put your trash in the provided receptacles – pick up any if you see it Keep your clothes on – whether or not you view it as such these are sacred religious sites Report any inappropriate behavior to a nearby official All of the Angkorian temples are beautiful and the area is so fascinating to visit. I don’t wish to discourage anyone from making the effort to experience the culture and history firsthand. My only wish is to help you have a better understanding of how culturally important and physically fragile these structures are. I really loved exploring the remnants of the Angkor Kingdom...

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The Ruins of Pre Rup

Erin — Sun, 07 Jun 2015 17:51:36 +0000

Pre Rup is an ancient Khmer temple in Angkor, Cambodia, just outside Siem Reap. It was built about 961 AD and dedicated to the Hindu god Shiva. Not much is known about this temple, but the common belief is that this temple was used for funeral ceremonies. “Pre Rup” translates to “turn the body”, which coincides with ancient Khmer funerary practices of rotating a person’s ashes during the funeral ceremony. When you first arrive at Pre Rup, this is what greets you. From a distance is just looks like a pile of disordered rubble, but as you get closer you can see the detail and precision that went into creating the walls and towers. On all four sides of Pre Rep are series of aligned doorways. These are believed to have once held elaborately carved stone pyramid-style arches. The use of this water cistern is debated by scholars. Some think it was used in funeral ceremonies while others think it was a base for a bronze statue. To the left you can see a typical setup for cloth paintings. Vendors that sell painted cloth are at each of the temples and they come up with some really fascinating pieces. Pre Rup was built using laterite and brick. Laterite is a form of clay that is rich in iron and aluminum and has a rusty red hue because of the iron oxides in the soil. This clay is found primarily in wet tropical areas that have high temperatures, making it an abundant substance in Cambodia. At the top of the central staircase you can see the remnants of two dragon statues. Due to vandalism, most of the dragon statues at the Angkor era temples are missing their faces. This structure is commonly called a ‘library’, but it is not believed that actual manuscripts or any type of written work was housed here. The true purpose is unknown, but it is believed that these types of structures were a form of religious shrine. When we were walking around one of the galleries down there, I didn’t lean down far enough when going through a doorway. Cambodian people are pretty short now, but they must have been a lot shorted several thousand years ago. I smacked my head pretty good on the arch and had to sit down a minute. Troy thought it was the funniest thing in the world and took to miming me every time we went through a doorway for the rest of the day. Each temple in Cambodia still functions as an operating temple. These buddhas and flowers are taken care of and prayed to daily by devout parishioners. As we left Pre Rup, we were treated the a lovely view of one of the man-made lakes that used to feed into the moat that is no longer around Pre Rup.

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Tuol Sleng Genocide Museum

Erin — Mon, 29 Dec 2014 03:08:19 +0000

Cambodia is a beautiful country full of history and culture. Unfortunately, they are also a country that has suffered immense hardship and atrocity. When we went to Cambodia, we made sure to visit the Tuol Sleng Genocide Museum in order to pay our respects to the people who suffered and honor the memories of those who died. HISTORY OF THE CAMBODIA and THE RISE OF THE KHMER ROUGE Cambodia was strong under Khmer rule during the 9th-13th centuries, but began a gradual decline between the 13th and 15th centuries. Over the next several hundred years, Cambodia had a merry-go-round of rulers until one of the worst rulers came to power and ushered in one of the darkest eras in Cambodian history. From around 1218 until 1863, Cambodia was in a slow decline. After the death of King Jayavarman VII in 1218, internal conflicts led Angkor Wat to be abandoned and the once powerful nation went into a cultural, economic and social decline. As their infrastructure weakened, other nations (namely Siam and Vietnam) began vying for control. The Ayutthaya Kingdom of Siam (now Thailand) conquered Angkor Thom and Cambodia became a protectorate of Siam, though the Vietnamese were still slowly chipping away at Cambodian territories. In 1863, King Norodom of Cambodia accepted French protection from Siam and Vietnam. The French eventually converted that protectorship into full colonial rule of Cambodia. Colonial rule lasted until March 1945 when Japan began a short rule, but the French took control again in October 1945. The French retained control over Cambodia until 1953 when King Norodom Sihanouk secured the withdrawal of French and Vietnamese troops from Cambodia, an action he’d been working on since 1945. King Norodom had been backed by the French in his quest for the ruling seat because they thought he was too weak to force a removal of French troops, but King Norodom had a strong desire for an independent Cambodia and made it a life goal to see the French removed from Cambodian soil. Soon after, though, the Vietnam War began and gradually weakened King Norodom’s hold on Cambodia. King Norodom was ousted by military coup on March 18, 1970 led by Premier Lon Nol, who had formed a coalition with the Khmer Rouge, and the country was renamed the Khmer Republic. King Norodom was allowed to remain a figurehead for the country, but had no real power. Disunity and corruption led to the downfall of the republic in 1975, though the true beginning of the end started in 1973 when the Khmer Rouge began vying for full control of the country. The Khmer Rouge controlled nearly 60% of Cambodia on January 1, 1975 when they launched a 117-day offensive that officially collapsed the Khmer Republic. After the surrender of the Khmer Republic on April 17, 1975, the Khmer Rouge renamed the country Democratic Kampuchea. From the very beginning of their rule, the Khmer Rouge began a campaign of terror and genocide over the people of their country. Their first move was to issue an edict ordering entire urban populations to evacuate to rural areas to become farmers and laborers. Organized religions were suppressed and the industrial sector was placed under government control, where most of it was abandoned. Those who were caught practicing any form of religion were imprisoned or executed. The Khmer government cut ties with the communists in Vietnam and strengthened relations with China. Vietnam and the Khmer engaged on border disputes over the entire length of the Khmer Rouge reign from 1975-1979. The Khmer government was a Communist government formed on the teachings of Mao, Marx, Lenin and the French Communist Party. Where the Khmer differed from the other Communist factions is that they also believed that Khmers were racially superior to other minorities who claimed Cambodian citizenship. This idea led to a Hitler-esque drive to rid the country of the “impure” Cambodians by killing them. This evolved from ridding the country of minorities to ridding the country of anyone viewed as an oppressor, which included those in leadership/government positions prior to the Khmer Rouge takeover, intellectuals, anyone considered “rich”, those in professional employ and anyone who sympathized with the oppressors or the minorities. And this is where Tuol Sleng came in. HISTORY OF THE PRISON After the Khmer Rouge came to power and began their process of ridding Cambodia of “inferior” Cambodians and “oppressors”, they realized they would need a place to conduct interrogations and hold their prisoners. In August 1975, four months after the Khmer Rouge came into power, they converted the Chao Ponhea Yat High School into a prison and interrogation center which they named Security Prison 21 (s-21). The school buildings and grounds were enclosed by electrified barbed wire and all of the windows were retrofitted with bars and barbed wire. The classrooms were converted into prison cells and torture chambers that housed roughly 1,000-1,500 prisoners. It is estimated that during the 4-year run of the prison, between 17,000-20,000 people were imprisoned, tortured and killed there. The purpose of the prison was to interrogate by torture doctors, teachers, engineers, religious leaders, skilled laborers, anyone who had been a member of the previous government, anyone who was suspected of being a political dissident and anyone who was perceived to have been an intellectual. Over time, the inmates began to include political opponents as well as those in the Khmer Rouge party who were suspected of being disloyal or a threat to the regime along with their families. A vast majority of those who entered S-21 only left when they were taken to the Choeung Ek extermination center just outside the city to be killed and buried. Of all the people who entered the prison, there are only 7 known survivors, though it is conjectured that there may have been 5 who escaped, bringing the total to 12. S-21 remained in operation until 1979 when Vietnam invaded Phnom Penh and drove the Khmer Rouge out. In 1980 S-21 was reopened under the name Tuol Sleng Genocide Museum with a display of artifacts from the days of operation. The name they chose for the museum is very fitting: Tuol Sleng means “Hill of the Poisonous Trees” or “Strychnine Hill”. The artifacts include authentic tools used for torture, a photo record the Khmer Rouge kept of their victims, honorary graves and informational displays. The new rulers of the country, now named The People’s Republic of Kampuchea, wanted to memorialize the atrocities in honor of those who died and in hopes that this will never happen in their country again. TUOL SLENG GENOCIDE MUSEUM Tuol Sleng is a large, rather unassuming complex inside of Phnem Penh. From the outside, it doesn’t look much different from the other buildings in the area, aside from the barbed wire surrounding it and the simple sign over the entrance. There are no flashy signs or shining exterior to entice you to enter and spend an hour or two marveling at what is inside. It is a simple face with a stark message: horrible things happened here. After paying the foreigner fee (locals can visit free of charge) and entering the complex, you are greeted by a sign designating the complex as a UNESCO World Heritage Site. Behind the sign is a field of coffins. These final 14 victims were killed just hours before liberation forces made it to the prison. Each was found badly mutilated and it is widely believed that these deaths occurred just before the prison guards packed up and left the prison as the Vietnamese entered Phnom Penh. The sign beside it reads: THE VICTIMS GRAVES – 14 corpses of the victims were discovered in Building “A” by the armed forces of the United Front for the Salvation, Solidarity and Liberation of Cambodia. They were brought down and buried in this opposite plot. Among those corpses there was one female victim. These victims were the last ones executed by the agents of S-21 before they fled this prison compound. On the mid-left side of the above picture there is a sign. Posted on it are the rules of the prison as stated by those who once ran it. Across from the sign is Building A. Each room had a different display of the torture artifacts that were found in the rooms along with a picture on the wall showing either the empty bed and tools as they were found or a body that had been found attached to the bed and tools. It truly was heart-wrenching to see the state of those found still imprisoned here and it was horrifying to learn what was done to them. The pictures on the wall show badly emaciated bodies chained to beds, some bleeding heavily. There are pictures in some rooms of bodies laid out across the floor, chained together, crammed as close as they can be with guards standing over them. There are pictures and paintings of people after having been tortured and some of people being tortured. Some of the floors have dark stains on them and all of the walls are tear-streaked, crying with heartache from the awful scenes played out therein. Even with windows in most of the rooms, a darkness lingers and dampens the brightness that tries to permeate the gloom. Outside in the light, at the junction between Buildings A and C stands a simple, once innocent, structure. This bar used to be where children exercised and played around, but the Khmer Rouge turned it into a device for torture and interrogation. The sign reads: THE GALLOWS – This pole with cables attached to it had been used for the student to conduct their exercise. The Khmer rouge utilized this place as an interrogation room. Ther interrogators tied both hands of the prisoners to the back by a rope and lift the prisoners upside down. They did like this until the prisoners lost consciousness. Then they dipped the prisoner’s head into a jar of smelly, filthy water, which they normally used as a fertilizer for the crops in the terrace outside. By doing so, the victims quickly regain consciousness, and that the interrogators could continue their interrogation. Across from the gallows stands Building C. Building C housed many small cells where prisoners were kept between interrogations and torture sessions. To help bring a sense of reality to those who suffered in these buildings, a few rooms have been converted into exhibits to display personal artifacts and skeletal remains of some of the victims who were buried in a field nearby. Inside you can see how the Khmer Rouge converted classrooms into multiple tiny prison cells. Inside these cells the prisoners were chained to either the bar or the floor and could not move more than a few inches. This was most likely not an issue since most inmates were tortured to the point of being to weak to escape or being so ill from disease and malnutrition. There are several pictures around the complex of bodies so emaciated it is a wonder any of them were still alive. Inside the small white building behind the trees are pictures of and artifacts from those who were imprisoned here. The Khmer Rouge carefully photographed and documented each person who was brought into the prison. Unfortunately, they kept the photographs and the list of names separate, so it is unknown who all the people in the photographs are. Not even children were given a pass by the Khmer Rouge. It breaks my heart every time I look at these photos. Those poor children. The things they went through and it’s most likely that most of them didn’t have a clue what was going on. Included in Building C are registers of personal details along with crimes they confessed to. It is surmised that a majority of the people who confessed to “crimes” were innocent and were just confessing in a misguided hope that they would be released. With the torture these people were put through – starvation, electrocution, whipping, beatings, burning, suffocation, waterboarding, rape, organ removal without anesthetic, blood draining, pulling fingernails, ritual cutting, medical experiments and sometimes skinning people alive – it is no wonder that almost...

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