Cambodge: The Cultivation of a Nation, 1860–1945University of Hawaii Press, 28 Feb 2007 - 360 halaman This strikingly original study of Cambodian nationalism brings to life eight turbulent decades of cultural change and sheds new light on the colonial ancestry of Pol Pot’s murderous dystopia. Penny Edwards recreates the intellectual milieux and cultural traffic linking Europe and empire, interweaving analysis of key movements and ideas in the French Protectorate of Cambodge with contemporary developments in the Métropole. From the naturalist Henri Mouhot’s expedition to Angkor in 1860 to the nationalist Son Ngoc Thanh’s short-lived premiership in 1945, this history of ideas tracks the talented Cambodian and French men and women who shaped the contours of the modern Khmer nation. Their visions and ambitions played out within a shifting landscape of Angkorean temples, Parisian museums, Khmer printing presses, world’s fairs, Buddhist monasteries, and Cambodian youth hostels. This is cross-cultural history at its best. With its fresh take on the dynamics of colonialism and nationalism, Cambodge: The Cultivation of a Nation will become essential reading for scholars of history, politics, and society in Southeast Asia. Edwards’ nuanced analysis of Buddhism and her consideration of Angkor’s emergence as a national monument will be of particular interest to students of Asian and European religion, museology, heritage studies, and art history. As a highly readable guide to Cambodia’s recent past, it will also appeal to specialists in modern French history, cultural studies, and colonialism, as well as readers with a general interest in Cambodia. |
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Halaman 1
... religion, and the linguistic, sartorial, and culinary expressions of ethnic difference. As he indicated with pride in a 1978 interview, Saloth Sar equated the assimilation of Cambodia's upland tribal groups with their modernization ...
... religion, and the linguistic, sartorial, and culinary expressions of ethnic difference. As he indicated with pride in a 1978 interview, Saloth Sar equated the assimilation of Cambodia's upland tribal groups with their modernization ...
Halaman 5
... religion, were not admitted into Saloth Sar's vision of the Original Khmer. However, the fact that they survived the destructive policies of the DK and remain central constructs of Khmer nationhood today attests to their longevity. This ...
... religion, were not admitted into Saloth Sar's vision of the Original Khmer. However, the fact that they survived the destructive policies of the DK and remain central constructs of Khmer nationhood today attests to their longevity. This ...
Halaman 6
... religion, and family life, which Indian nationalists sought to insulate from European influence and to preserve as a sovereign domain of cultural difference. This he contrasts with the outer “material” domain of law, administration ...
... religion, and family life, which Indian nationalists sought to insulate from European influence and to preserve as a sovereign domain of cultural difference. This he contrasts with the outer “material” domain of law, administration ...
Halaman 7
... religion, a national space, a national past, and a national culture. The last, open to manipulation and veneration, became not so much an inner core as an outer shell. In the protectorate, the multistranded construction of a national ...
... religion, a national space, a national past, and a national culture. The last, open to manipulation and veneration, became not so much an inner core as an outer shell. In the protectorate, the multistranded construction of a national ...
Halaman 8
... religion Bunchan Mul that Khmer “literature and culture ran and hid in the pagoda” during colonial rule, and that Khmer monks alone “preserved, supported, and kept it intact.”33 In fact, European scholarship and colonial cultural ...
... religion Bunchan Mul that Khmer “literature and culture ran and hid in the pagoda” during colonial rule, and that Khmer monks alone “preserved, supported, and kept it intact.”33 In fact, European scholarship and colonial cultural ...
Isi
1 | |
19 | |
Capitalizing on Angkor | 40 |
Scripting a Khmer Nation 18701935 | 64 |
Bringing Buddhism to Book 18631922 | 95 |
Disengaging Angkor 19701916 | 125 |
Angkor and the Art of Authenticity | 144 |
7 Secularizing the Sangha | 166 |
Chuon Nath Huot Tath and Suzanne Karpeles | 183 |
Setting Khmerism in Motion 19351945 | 210 |
10 Past Colonial? | 242 |
Notes | 257 |
Glossary | 317 |
Bibliography | 325 |
Index | 341 |
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Istilah dan frasa umum
administration ancient Angkor artistic arts Association August became BEFEO Buddhist buildings Cambodge Cambodge’s Cambodgiens Cambodian CAOM century Chandler Chinese civil Cochinchina collection colonial communities complex conservation construction continued cultural described designed Diep early École EFEO elite emerged established European exhibition figures France France’s French Groslier identity indigenous INDO GGI Indochina Institute intellectual July June Karpelès Khmer Khmer nation King L’Indochine language late later letter Library living Mahanikay March means Minister monks monuments moral movement museum Nagaravatta named Nath nationalist native Norodom noted official original palace Pali Paris past Phnom Penh political popular practice projects protectorate provinces race reflected reform religion religious royal sangha secular Siam Sisowath social Society status Tath temple term texts Thiounn Thommayuth tion traditional translation writing