Friday 9 December 2011
Tuesday 9 August 2011
New Proposal to Make the Green Village as Sample Village in Cambodia
A Proposal to Make the Village of
Ph. Korkrol. Kh. KorDorng,Sr. Angkorchum. Ket Siem Reap (Cambodia
GREEN
Introduction
Hello, our names are Ven. Lyheang Hught (Sanghapalo) and Teavyuok To Prum. We are the founders of The Khmer Student Foundation. We are a non- profit organization dedicated to help improve the lives of people (not only living in Ph. Korkrol, but also those living in surrounding village ). We are a fairly new charity foundation, but have already made a difference in many lives, within these last few months. Our first event involved raising money to support the victims of the stampede that occurred during the water festival on November 22, 2010 in Phnom Penh , Cambodia U.S. January 3, 2011 , we raised over $727 to help support students of Salabathomsiksa Khcha , Cambodia February 25, 2011 we raised approximately $1,130 USD +300 CAD and ฿1,000 to drill a well for clean water in Ph. Korkrol Kh. KorDorng, Sr. Angkorchum. Khet Siem Reap (Cambodia Ph. Korkrol Kh. KorDorng Cambodia
Problem
There is very little to no vegetation in the village of Ph. Korkrol Kh. KorDorng Cambodia Cambodia
Objective
Our objective is to provide the village with enough vegetation to make for a better living. We plan to do a lot of planting around the village. The citizens will have the option to work together, as a community, by volunteering to plant trees, shrubs, flowers and other various help needed to make this development successful. It will not only help the citizen’s physical health but also their mental health. Working together, will help to bring them closer; they will grow from being a community to hopefully seeing each other as friends and family.
Conclusion
Our goal is to help make the city of Ph. Korkrol Kh. KorDorng Cambodia
References
If you would like to learn more information on our foundation or the past events we have been involved in, below are our affiliated websites and contact information:
Thekhemarastudentfoundation.blogspot.com.
Facebook: Sangha PaloLh
Youtube.com (search thekhmerstudent for actual videos of past events)
Hught Lyheang(Sanghapalo) Khmer (011 855) 122 07 313 Thai (011 668)768 0 6568
Email: sanghapalo@yahoo.com
Teavyuok To Prum: (Cell) 781.605.8891
E-mail: sreyteav200@yahoo.com
Translated and revised by: Jennifer Chau
The Khmer Student Foundation
Hught Lyheang
The Founder of KSF
Teavyuok To Prum
The Accounting and Secretary of KSF
The KSF, Rural Development in Korkkrorl Village, Angkorchum, Siem Reap Cambodia
THE NAMES OF SPORNSORS | AMONG OF MONEY | |
· Ven. Lyheang Hught | · $ 100 | |
· Kim Ngin, Sonny Prum and Teavyuok Prum | · $200 | |
· Maha Meta | · 100 CAD 1000฿ | |
· Dara Tach | · 100 CAD | |
· KIEN Sambath | · 100 CAD | |
· Ying Thea Yon | · $100 | |
· Lily Saeting | · $100 | |
· Chhun Mauv | · $100 | |
· Sareoum Sar and Ratanak Mam | · $100 | |
· Kim S. Heng and Ly Heng | · $50 | |
· Keo Kreang and Meylin Kreang | · $50 | |
· Sovan Mam and Sarem Sar | · $50 | |
· Sarim Sar and Jean | · $50 | |
· Chhun Chouy and Leang Noung | · $50 | |
· Huitien Ly | · $20 | |
· | · $20 | |
· Chrung Vuthy and Chhim Senath | · $20 | |
· Chay Him and Siyla Meng | · $20 | |
· Brian Saeting | · $10 | |
· Jenny Saeting | · $10 | |
· Kevin Yon | · $10 | |
· Steven Yon | · $10 | |
· David Yon | · $10 | |
· Sally | · $10 | |
· Samantha | · $10 | |
· John | · $10 | |
· Liz Yon | · $10 | |
· Chhunno Dos | · $100 | |
· Chhun Por Yon | · $10 | |
· | · 1000 ฿ | |
· | · 300 CAD | |
· Totals: | ||
TEAVYUOK TO PRUM
Account of KSF
HUGHT LYHEANG
The Founder of KSF
Saturday 16 July 2011
ចំនួនកុមាររកស៊ីលក់ឈាមកើនឡើង
កុមាររកស៊ីលក់ឈាមនៅមុខមន្ទីរពេទ្យក្នុងប្រទេសកម្ពុជា កំពុងមានការកើនឡើងជាលំដាប់។ ករណីនេះកើតឡើងដោយសារមន្ទីរពេទ្យខ្វះខាតឈាមសម្រាប់បញ្ចូលឲ្យអ្នកជំងឺ។
អ្នកសម្របសម្រួលកម្មវិធីមិត្តសំឡាញ់ដែលធ្វើការទាក់ទងនឹងកុមារនៅតាមចិញ្ចើមផ្លូវបានឲ្យដឹងថា ពេលខ្លះមានកុមារធំៗជាច្រើនកំពុងតែរកស៊ីលក់ឈាមនៅមុខមន្ទីរពេទ្យ ដែលអ្នកទាំងនោះរួមមានអ្នកជក់ថ្នាំញៀនផងដែរ។ ពួកគេដើរចុះឡើងម្ដុំមន្ទីរពេទ្យនៅ ពេលមានមនុស្សត្រូវការទិញឈាមគេនឹងទិញពីអ្នកទាំងនោះ ហើយកុមារទាំងនោះអាចរកប្រាក់បានពី ៥ ទៅ ១០ដុល្លារក្នុងការផ្ដល់ឈាមម្ដង។
ទីភ្នាក់ងារព័ត៌មាន DPA ចេញផ្សាយនៅថ្ងៃទី១៥ កក្កដា ឆ្នាំ២០១១ រាយការណ៍ថា មន្ទីរពេទ្យនៅកម្ពុជា កំពុងខ្វះខាតឈាមសម្រាប់បញ្ចូលឲ្យអ្នកជំងឺ ហើយគ្រូពេទ្យបានជំរុញឲ្យសាច់ញាតិរបស់អ្នកជំងឺរកឈាមដោយខ្លួនឯង ដើម្បីបញ្ចូលឲ្យអ្នកជំងឺ។ ស្របពេលនេះដែរ ក្រសួងសុខាភិបាលបានឲ្យដឹងថា មជ្ឈមណ្ឌលផ្ទុកឈាមរបស់ក្រសួងមានឈាមតែ ៥០០កញ្ចប់ ដែលបម្រុងទុកសម្រាប់អ្នកជំងឺតែប៉ុណ្ណោះ ហើយបានប្រើប្រាស់អស់ ១០០កញ្ចប់ក្នុងមួយថ្ងៃ៕
RFA.org
Thursday 14 July 2011
Thursday 9 June 2011
Sisters in Buddhist spirituality
Has the clergy's stern frown on female ordination stopped women's determination to pursue a monastic life?
If you drop by the Sathira Dhammasathan nunnery-cum-dhamma centre this weekend, you will realise how the clergy's attempts to keep women down are ineffective and irrelevant.
For one whole week starting this Sunday June 12, the lush greenery of the dhamma centre will be enlivened by different shades of the saffron robes of female monks interspersed with the white robes of nuns. The soothing sounds of their chants will also fill the atmosphere with a message of peace and sisterhood.
They will be coming from around the world - female monastics, scholars in Buddhism, social activists - for the Sakyadhita International Conference, where they will discuss practical uses of Buddhism in contemporary society, review the barriers Buddhist women face in developing their full potential, and share recent studies of interest for Buddhist women.
The pursuit of knowledge is definitely not the sole reason why they are travelling across the globe to attend this once-every-two-years meeting.
Female ordination for women in the Theravada Buddhist tradition was unthinkable three decades ago. It is now a reality. The Bhikkhuni or fully-ordained female equivalent of the monk, may still face many obstacles while Buddhist women routinely face institutionalised gender discrimination. But there has also been progress.
Working against the odds in this male-dominant world, you need a lot of inner strength. The Sakyadhita meet is where they come together to celebrate the possible. And to fortify their determination through connecting with the positive energy of others in the same cause.
Interestingly, a meeting that is rooted in the pursuit of gender equality in Buddhism is taking place at a nunnery. The mae chee or white-robed nuns, are not even considered clerics under Thai law. More interesting is that Mae Chee Sansanee Sathirasuta, the nunnery's founder, has never showed interest in female ordination, although many nuns have discarded their white robes to become fully ordained in saffron.
In a society obsessed with hierarchy such as ours, female ordination does pose a potential conflict. Nuns are inferior to monks, and now do the mae chee have to be inferior to bhikkhunis, too?
Fear of persecution by the clergy has also prevented many white-robed nuns to venture onto the bhikkhunis' path.
The clergy is often criticised for using the mae chee as temple hands. But there must also be women who are perfectly happy just to serve. Are they not to be counted as equals among monastic women?
Any system which opens only one sole answer to spiritual development is oppressive. The male clergy has been monopolising spirituality within men's domain while nurturing authoritarianism through strict hierarchy. There is no reason why the female clergy should repeat the same mistake.
Sakyadhita means daughters of the Buddha. If they really are so, they must realise the hollowness of form and label, whatever the colour of their garb and whatever name they are called. This is what is refreshing about this Sakyadhita meet. It is not only to celebrate the possible, but also the diversity of women on the spiritual path.
This does not mean that we should dismiss the problems the majority of bhikkhunis and nuns are facing. Nor should we overlook the need to tackle structural gender oppression so as to unleash women's potential on all fronts, not only their spirituality.
Once men are ordained, they get all kinds of support from the Buddhist public. Not women. Unlike Mae Chee Sansanee who has media skills to spread the dhamma and money to support her good work for women, most nuns are struggling on their own to live a monastic life and to be of service to society.
It is all right to discuss what the white-robed nuns have been doing to improve their sisters' condition. But it is also important to uncover and tackle the root cause of gender oppression.
This will not only make life easier for bhikkhunis and mae chee. Monks' spiritual life will also benefit if they can eventually transcend their gender prejudice.
Wednesday 8 June 2011
Beggar beaten at pagoda
Photo by: Pha Lina
A tuk-tuk parks outside Wat Ounalom in Phnom Penh yesterday.A monk at Daun Penh district’s Wat Ounalom attacked a female beggar with a stick on Friday night after the woman allegedly cursed him at the pagoda.
Monk Sao Saroeun, 50, said yesterday that the curses had been so offensive that he lost control of his temper.
“I could not control my anger, so I beat her about four or five times when she did not listen to my suggestions,” he said. “She hurt my feelings and cursed me in front of many people.”
Chhuon Savoeun, director of the Ounalom pagoda committee in charge of monk discipline, said yesterday that pagoda officials did not see the attack as a serious transgression.
“It was wrong and against the monks’ rules, but it was not serious,” Chhuon Savoeun said, comparing the assault to the corporal punishment occasionally employed by teachers and parents.
“Patience has limits, and even I sometimes cannot contain my anger,” he added.
The woman who was attacked could not be reached for comment yesterday, though local media outlet DAP News reported that the woman was beaten on her back and torso and was later taken to Calmette Hospital for treatment. Chhuon Savoeun said Wat Ounalom, located on the tourist-heavy riverfront, is often disturbed by beggars and drug addicts. Local authorities, he added, “do not seem to take action effectively” against such intrusions, forcing the pagoda to police itself.
Sok Chhorn, chief of police in Daun Penh district’s Chey Chumneah commune, confirmed that the incident had taken place but declined to comment further.
Multinational monk march
A Japanese Buddhist monk marches past the memorial stupa at the Choeung Ek Killing Fields on the outskirts of Phnom Penh yesterday. About 150 Buddhist monks from Cambodia, Thailand, Myanmar and Japan congregated at Choeung Ek yesterday for a ceremony in remembrance of those killed at the hands of the Khmer Rouge. The monks also offered prayers for world peace and the alleviation of all forms of suffering.
Monday 6 June 2011
Monk flees pagoda over fears of arrest
Photo by: Will Baxter
The venerable monk Loun Souvath sits with residents of the Boeung Kak lake area during a demonstration outside City Hall earlier this month in Phnom Penh. Loun Souvath has been forced into hiding.A monk at Wat Ounalom in Phnom Penh on Monday fled the pagoda out of fear of arrest by authorities for his participation in protests held by Boeung Kak lakeside residents and villagers embroiled in a land dispute in Chi Kraeng commune.
The venerable Luon Savath, ordained in 1990, went into hiding after returning from a protest in front of City Hall at the weekend, he said yesterday, adding that police have threatened him with arrest on four previous occasions over his involvement in protests.
“The authorities have not only warned me that they would arrest me, but have tried to get me defrocked by calling me a fake monk who violates Buddhist rules of conduct,” he said.
Luon Savath said that a police truck followed him back to the pagoda on Sunday and that he saw police stationed near the pagoda before fleeing in a car driven by staff at the United Nations Office of the High Commissioner for Human Rights.
“I am not involved with Boeung Kak villagers. I do not make problems. I was just observing the protest to find justice for the people,” he said.
Touch Naruth, chief of Phnom Penh Municipal Police, declined to comment yesterday. Chuon Narin, head of the municipal penal police department, said he did not know anything about the issue.
However, Phon Davy, director of the municipal cults and religions department, said that Luon Savath had not only joined with Boeung Kak lake protesters but others at Wat Botum and in Siem Reap.
“That monk has violated the rules to such an extent that the Great Supreme Patriarch of Cambodia Tep Vong issued a warning letter to ban all monks from joining protests,” he said yesterday.
Am Sam Ath, a technical supervisor for local rights group Licadho, said Luon Savath has only monitored villager protests to encourage them and blessed them for good luck.
“Targeting him is a serious violation of human rights,” Am Sam Ath said.
Monk on the run plans his return
Photo by: Sreng Meng Srun
The venerable monk Loun Savath sits with residents threatened with eviction from the Boeung Kak lake area during a demonstration outside City Hall last month in Phnom Penh.At protests staged by the embattled residents of the Boeung Kak lakeside against their impending eviction, Loun Savath cuts a distinctive figure. The 31-year-old is a tall man with a round face and a wide smile, but more than anything else, it is his orange robes that stand out from the crowd.
The venerable monk has served primarily as an observer of the protests, yet this limited role has been enough to draw harassment from local authorities and religious officials. Police, he says, have threatened him with arrest on multiple occasions, and last month, after being followed back to his home at the capital’s Wat Ounalom by a police vehicle, he fled Phnom Penh for fear of arrest.
He will not be out of action for long, however. Speaking by phone yesterday from Siem Reap province, Loun Savath said he planned to return to Wat Ounalom next week, resuming a push for social justice from which many members of the monkhood have been conspicuously absent.
“He’s unique,” said Naly Pilorge, director of the local rights group Licadho. “Now most monks spend a long time in the pagodas – some of them work with HIV-AIDS and other kinds of development projects, but I can count on one hand how many monks get involved in social issues, political issues.”
Loun Savath has played an active role in a protracted land dispute in his home village, in Siem Reap’s Chi Kraeng commune, which has seen 12 villagers jailed and three still in custody. In March of 2009, military police fired on a group of Chi Kraeng villagers attempting to harvest rice on the contested land, the most infamous incident in the long-running dispute.
Four people were injured in the shooting, including Loun Savath’s brother and nephew. Undeterred, he has continued his involvement in the struggle, at one point leading local villagers in an attempt to walk the 90 kilometres to the Siem Reap provincial court to observe a hearing in the case after police blocked the road and warned local taxi drivers away from transporting the group.
Outside another court hearing in October 2009, Loun Savath was confronted by senior monks who ushered him into a van and drove him to a nearby pagoda. There, they attempted to force him to sign a letter stating that he would stop “inciting” villagers, though he refused and was later released.
“Although the authorities have tried to threaten me many times, I have no plans to stop my actions observing people in land disputes,” Loun Savath said yesterday.
“Not only will I continue, but I will do this more, because the people’s issues are my issues.”
Loun Savath moved from Siem Reap to Daun Penh district’s Wat Ounalom in 2009, where he was initially joined by some 100 villagers from his home in Siem Reap. Here in the capital, he has continued his involvement in the Chi Kraeng saga while also working with local rights groups and branching out to other land disputes, earning the nickname “multimedia monk” for his efforts to document these cases on video.
There is no shortage of such disputes – a poll released in January by the International Republican Institute said seven percent of Cambodians had reported someone attempting to steal their land within the last three years alone – and as Loun Savath’s efforts have expanded, his profile has increased. In December, he appeared at a gala event in New York City for the human rights documentation group Witness alongside celebrities including musicians Peter Gabriel and Sheryl Crow.
At demonstrations against the evictions at Boeung Kak lake, where rights groups say over 4,000 families ultimately stand to lose their homes at the hands of a joint development project run by a Chinese firm and a ruling party senator, Loun Savath typically plays a subdued role. Even so, Pilorge said, his “moral” and “spiritual” authority make him both an important source of support for protesters and a concern for local officials.
“Aside from his videos and cameras … the only weapon he has is to start questioning people about why they want to defrock him and why they want to arrest him,” Pilorge said. “He’s really there as a monk should be, supporting people.”
While monks in Burma, for example, played key roles in mass anti-government demonstrations there in 2007, Loun Savath has received little backing for his efforts from religious officials here. Following protests against the lakeside evictions last month, Phon Davy, director of the municipal cults and religions department, said Loun Savath had in fact drawn the ire of Tep Vong, Cambodia’s highest-ranking monk.
“[Loun Savath] has violated the rules to such an extent that the Great Supreme Patriarch of Cambodia, Tep Vong, issued a warning letter to ban all monks from joining protests,” Phon Davy said.
Boeung Kak community representative Tep Vanny said, however, that she considered Loun Savath “an example for other monks” in the Kingdom.
“If there were many other monks doing the same thing as this monk, it would be good for society, because it is the obligation of monks to always take care of the people,” she said.
Loun Savath himself has taken little heed of official criticisms, saying his activism is in fact motivated by his Buddhist beliefs.
“I am a Buddhist who sees injustice in society and the sorrow of people suffering from the loss of their land … and no one helps find justice for them” he said.
“I depend on food offered by the people, so their suffering is like mine and I have to share it with them.”
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