Suchergebnisse

Section 1: Historical change Section 2: Desired ideals Section 3: Remaking moral worlds Section 4: Questions of changing culture

This article examines the outreach activities of the ongoing trials in the Extraordinary Chambers in the Courts of Cambodia (ECCC). The ECCC was designed to hold the leaders of Cambodia's notoriously violent Khmer Rouge regime (1975–1979) accountable. Outreach programmes have now become part of transitional justice initiatives as means to anchor their work in local and national consciousness in target countries. Using ethnographic data gathered in 2019–2020, this article explores how outreach activities have changed over time as they have become subject to new influences. I focus in particular on how some local actors have begun appropriating them in ways that represent a 'counter-translation' of the intentions originally propagated by the architects of the ECCC. (JCSA/GIGA)

This article examines the outreach activities of the ongoing trials in the Extraordinary Chambers in the Courts of Cambodia (ECCC). The ECCC was designed to hold the leaders of Cambodia's notoriously violent Khmer Rouge regime (1975–1979) accountable. Outreach programmes have now become part of transitional justice initiatives as means to anchor their work in local and national consciousness in target countries. Using ethnographic data gathered in 2019–2020, this article explores how outreach activities have changed over time as they have become subject to new influences. I focus in particular on how some local actors have begun appropriating them in ways that represent a 'counter-translation' of the intentions originally propagated by the architects of the ECCC.

This article discusses the ongoing hybrid war crimes tribunal taking place in Cambodia - in the Extraordinary Chambers in the Courts of Cambodia (ECCC) - in relation to the simultaneous eviction of the Boeung Kak Lake community in the capital, Phnom Penh. Presenting these two phenomena alongside one another highlights the contradiction inherent in the liberal peace model's humanitarian rhetoric of societal reconstruction and its economic imperatives, which serve the interests of the elites. The material discussed here suggests that so-called transitional justice interventions may accompany a period of stabilisation, which is good for the global market, but do little to enhance fairness and peace for ordinary people. (J Southeast Asian Stud/GIGA)

This article discusses the ongoing hybrid war crimes tribunal taking place in Cambodia — in the Extraordinary Chambers in the Courts of Cambodia (ECCC) — in relation to the simultaneous eviction of the Boeung Kak Lake community in the capital, Phnom Penh. Presenting these two phenomena alongside one another highlights the contradiction inherent in the liberal peace model's humanitarian rhetoric of societal reconstruction and its economic imperatives, which serve the interests of the elites. The material discussed here suggests that so-called transitional justice interventions may accompany a period of stabilisation, which is good for the global market, but do little to enhance fairness and peace for ordinary people.

This article describes experiences from a grassroots initiative or community development and peacebuilding in post-conflict Cambodia and suggests how these may critique the way that development intervention is used to further a global security order. Development intervention is delivered with the explicit intention of altering the target society in order to align it to a paradigmatic notion of world order. In this process, both the subjects of intervention and also the intervening policy-makers and scholars are guided by their historical and cultural backgrounds. However, interveners tend to regard the knowledge of the intervened upon as local cultural curiosa while assuming their own knowledge to be independent of culture and of universal applicability. Reports that interveners receive of intervention in act deepening power differentials and exacerbating insecurity for the intervened upon may therefore be read as irrelevant deviations from the norm. This article asks whether it may not be a cultural conceit or a set of norms and ideas that is upheld by today's cosmopolitan elites to be imposed upon others; instead, should the intervention paradigm not be open to critique by subaltern experience and should different forms of knowledge not be given equal importance? Adapted from the source document.

This article draws upon recently-gathered anthropological and other data from Cambodia to explore how some Cambodians move beyond the constraints of social differentiation and order to access higher realms of meaning. This enables communion, security and liberation from social patterns of misrecognition. Gender is one of the primary principles of social differentiation and in recent years the relationship between gender, security and development has attracted the interest particularly of feminist scholars. Attention is often focused upon the misogynistic aspects of gender differentiation. Proponents of this kind of discourse tend not to concern themselves with how women and men may actually transcend rather than challenge gender order or with how they may commune with one another in ways that generate security. Focusing instead on the notions that are meaningful to the members of a given society may reveal some of the shortcomings of current security, development and feminist discourse. The material presented here is analysed by adapting some of the ideas that Roy Rappaport developed in his study of the 'cognized models' and liturgical rituals of the Maring of New Guinea. Rappaport's model helps to reveal how, by navigating multiple and overlapping levels of meaning, Cambodians may negotiate and even invert social order in ways that can be transformative, emancipatory and healing.

AbstractCambodia is now in the midst of reconstruction after decades of organised violence and socio-cultural disruption. This paper explores how rural Cambodians are trying to recreate order in their local worlds and it questions what impact the recent deluge of consumer values, delivered through a post-socialist political filter, is having on these efforts.

The issue of security has recently gained acute relevance for theoreticians and policymakers, but the way in which culture relates to security has yet to be given the attention it deserves. This article argues that all discourses and practices of security – ours as well as those of others – are cultural in nature, are historically positioned, and therefore inescapably plural. The article uses a case study of today's revival of Buddhism in Cambodia to illustrate how an anthropological approach may be applied in order to begin challenging the inherent ethnocentricity of much security theory. It explores a particular indigenous scheme of security, and how that scheme relates to power and moral legitimacy. The way Cambodians understand and deal with danger should, it is contended, alert us to the need for social scientists and policymakers to seek culturally sensitive understandings of security. This may help us make sense of local behaviour that may seem unreasonable according to our values; it can provoke us to check and refine our theory rather than indiscriminately apply it; and it may help limit the hegemony of privileged systems of ideas and the violence these can sometimes do to disempowered systems.