The relative peace of the 1990s saw a resurgence of Buddhist practice and temple construction, as well as traditional Animistic and Hindu practices. (n2) However, as one government official with the Minister of Women’s Affairs stated it, this resurgence also reflected “an increasingly patriarchal and anti-feminist Buddhism, reflecting post communist political and social trends”. (Santry 2005: 115-116)
The literature also discussed the teaching of kamma (or karma) among Cambodians. Walsh called this “the merciless law” and summarized its popular understanding as “your present life situation is the cumulative result of deeds in your previous incarnations.” (n3) The danger is fatalism, a dutiful acquiescence to your circumstances, no matter how good or bad, on the basis that you deserve the (mis)fortune. “So if you have a violent husband it is because of your karma, and there is little you or any anyone else can do about it.” (2007: 15) Santry expressed a similar frustration with a perceived apathy that crossed social and class boundaries:
For example, rich people I communicated with attributed their ‘good luck’ to superior karmic status, accusing the poor of laziness. On reflection I realised it was easier for them to adopt this viewpoint than to face feelings of guilt and responsibility. Noting the number of Cambodians who simply and unreservedly accepted atrocities committed by the powerful, and exploitation by the wealthy, I found that both rich and poor, exploiters and exploited, adhered to the same attitudes of acceptance of the status quo, and an apathetic approach to the possibility of change. (2005: 115)Similar criticisms have been made regarding Theravada Buddhism's social conservatism. Hinton (1998) suggested that the teachings of merit and kamma legitimized hierarchical differences and created a moral imperative for korop (giving respect or honor) and sdap (listening and obeying) to those above you in the hierarchy, leaving those lower in the hierarchy vulnerable and powerless.
Nevertheless, Buddhism probably represents the largest cultural resource from within traditional Cambodia for addressing domestic violence. The village wat traditionally provides a meeting house for the men; the wat’s patron supervises the socialization of young men as they move from youth to adulthood as monks; ceremonies for emotional and spiritual cleansing are available to the traumatized, including victims of domestic violence; and monks have played a special role in communities as counselors, mediators, and protectors. (Santry 2005: 118-119)
Finally, other religious movements are establishing themselves in Cambodia, bringing with them potential barriers and bridges to change. For example, Christianity in Cambodia has grown from approximately 200 to over 60,000 in the year 2000. (n4) Though Christianity has its own tensions regarding the protection and empowerment of women, missionaries and other Christians in leadership have a great opportunity and resources to address these cultural factors surrounding domestic violence. (n5) NRCDV (2007) provided an example for examining religions for both obstacles and resources for addressing crucial needs of those suffering from violence in the home.
***Notes1) The sangha, the community of monks, plays a huge role in traditional Theravadan society. The most common estimate of the number of monks before Khmer Rouge regime is 60,000. The social instability resulting from the destruction of this institution is hard to overestimate. See Rajavaramuni (1984) for a discussion.2) See Santry (2005: 131-134) for descriptions of traditional, superstitious beliefs and practices, especially as they relate to health.3) In the author’s experience, this understanding of karma exists at a popular level in Cambodia, though more refined teachings that include empowering people for change in the present are also taught.4) See "Christianity takes hold in Cambodia," The Holland Sentinel (AP), January 23, 2000. Available online at: http://www.hvk.org/articles/0402/113.html , Operation World puts the estimate even higher, at 132,896. See the entry on 'Cambodia' in Patrick Johnstone (2001). Operation World. Carlisle, UK: Paternoster Press, 2001.5) In an address by John Harrower, "A Christian Response to Domestic Violence," four common mistakes Christian leaders have made when dealing with domestic violence issues were identified: 1) failure to recognize violence can happen in Christian families; 2) oversimplifying healing by 'forgiveness'; 3) failure to understand and give adequate resources/referrals to offenders; and 4) failure to understand victims and give true help. Available online at: http://www.anglicantas.org.au/bishop/jh20040429domviolence.html
