Khmer Concrete' investigates what remains of Cambodia?s post-independence architectural heritage and how it still retains its poetic power in contemporary Cambodia. The development of an independent intellectual and cultural elite was seen as crucial to maintaining Cambodia?s international status and independence in the years after 1953. In addition to architecture, a vibrant art and culture scene developed which sought to express itself on the international stage. All this came to an end, however, when the Khmer Rouge seized power and laid waste to the countryside and cities of Cambodia between 1975 and 1980. Khmer Concrete explores the forgotten legacy of these buildings and their place in modern Cambodia.

Illuminating developments in contemporary Cambodia with political and aesthetic theory, this book analyses the country’s violent transition from socialism to capitalism through an innovative method that combines the aesthetic approach and critical theory. To understand the particularities of the country’s transition and Cambodia’s unfolding encounter with neoliberal capitalism, the book pursues the circuits of desire connecting the constellation of objects and relations, which is identified as Cambodia. Chapters focus on the pre-colonial empire of Angkor, the invasions of Siam and Vietnam in the nineteenth century, the devastation of the Khmer Rouge genocide and the subsequent Vietnamese occupation, and the present rapacity of Hun Sen’s neoliberal government. A creative combination of auto-ethnography, critical theory, and area studies and the analysis of a historical moment, the book is of interest to academics working on comparative politics, Asian studies, holocaust studies, critical theory, and in the politics of aesthetics.

Human-fashioned boundaries transform spaces by introducing dualisms, bifurcations, creative symbioses, contradictions, and notions of inclusion and exclusion. The Buddhist boundaries considered in this book, sīmās—a term found in South and Southeast Asian languages and later translated into East Asian languages—come in various shapes and sizes and can be established on land or in bodies of water. Sometimes, the word sīmā refers not only to a ceremonial boundary, but the space enclosed by the boundary, or even the markers (when they are used) that denote the boundary. Sīmās were established early on as places where core legal acts (kamma), including ordination, of the monastic community (sangha) took place according to their disciplinary codes. Sīmās continue to be deployed in the creation of monastic lineages and to function in diverse ways for monastics and non-monastics alike. As foundations of Buddhist religion, sīmās are used to sustain, revitalize, or reform Buddhist practices, notions of identity, and conceptualizations of time and history. In the last few decades, scholarly awareness of and expertise on sīmās has developed to a point where a volume like this one, which examines sīmās across numerous cultural contexts and scholarly fields of inquiry, is both possible and needed. Sīmā traditions expressed in the Theravāda cultures of Myanmar, Thailand, Laos, Cambodia, Bangladesh, and Sri Lanka constitute the dominant focus of the work; a chapter on East Asia raises questions of historical transmission beyond these areas. Throughout contributors engage texts; history; archaeology; politics; art; ecology; economics; epigraphy; legal categories; mythic narratives; understandings of the cosmos; and conceptualizations of compassion, authority, and violence. Examining sīmās through multiple perspectives allows us to look at them in their contextual specificity, in a way that allows for discernment of variation as well as consistency. Sīmā spaces can be both simple and extremely intricate, and this book helps show why and how that is the case.

This massive, four-volume work provides students with a close examination of 10 modern genocides enhanced by documents and introductions that provide additional historical and contemporary context for learning about and understanding these tragic events. Modern Genocide: The Definitive Resource and Document Collection spans nearly 1,700 pages presented in four volumes and includes more than 120 primary source documents, making it ideal for high school and beginning college students studying modern genocide as part of a larger world history curriculum. The coverage for each modern genocide, from Herero to Darfur, begins with an introductory essay that helps students conceptualize the conflict within an international context and enables them to better understand the complex role genocide has played in the modern world. There are hundreds of entries on atrocities, organizations, individuals, and other aspects of genocide, each written to serve as a springboard to meaningful discussion and further research. The coverage of each genocide includes an introductory overview, an explanation of the causes, consequences, perpetrators, victims, and bystanders; the international reaction; a timeline of events; an Analyze section that poses tough questions for readers to consider and provides scholarly, pro-and-con responses to these historical conundrums; and reference entries. This integrated examination of genocides occurring in the modern era not only presents an unprecedented research tool on the subject but also challenges the readers to go back and examine other events historically and, consequently, consider important questions about human society in the present and the future.

What is re-enactment and how does it relate to heritage? Re-enactments are a ubiquitous part of popular and memory culture and are of growing importance to heritage studies. As concept and practice, re-enactments encompass a wide range of forms: from the annual ‘Viking Moot’ festival in Denmark drawing thousands of participants and spectators, to the (re)staged war photography of An-My Lê, to the Titanic Memorial Cruise commemorating the centennial of the ill-fated voyage, to the symbolic retracing of the Berlin Wall across the city on 9 November 2014 to mark the 25th anniversary of its toppling. Re-enactments involve the sensuousness of bodily experience and engagement, the exhilarating yet precarious combination of imagination with ‘historical fact’, in-the-moment negotiations between and within temporalities, and the compelling drive to re-make, or re-presence, the past. As such, re-enactments present a number of challenges to traditional understandings of heritage, including taken-for-granted assumptions regarding fixity, conservation, originality, ownership and authenticity. Using a variety of international, cross-disciplinary case studies, this volume explores re-enactment as practice, problem, and/or potential, in order to widen the scope of heritage thinking and analysis toward impermanence, performance, flux, innovation and creativity. This book was originally published as a special issue of the International Journal of Heritage Studies.

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.

Cambodian is in many respects a typical Southeast Asian language, whose syntax at least on first acquaintance seems to approximate that of any SVO pidgin. On closer acquaintance, however, because of the richness of its idioms, the language seems to be a forbiddingly alien form of “Desesperanto” - a language of which one can read a page and understand every word individually, and have no inkling of what the page was all about. Like many of the languages of its genetic (Austroasiatic) family, its basic root vocabulary seems to consist largely of sesquisyllabic or iambic words, although there are an enormous number of unassimilated borrowings from Indic languages (which seem to play the same role in Cambodian that Latinate borrowings do in English). Morphologically, Cambodian has a fairly elaborate system of derivational affixes, and it is possible that the genesis of many of the most common of these affixes is related to (and undoes) the constant reduction of unstressed initial syllables in sesquisyllabic words. Again like many of the languages of Southeast Asia, Cambodian exhibits in its lexicon a penchant for symmetrical decorative compounding, a phenomenon which is so marginally attested in Western languages that the phenomenon has received little attention in the typological literature.