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| Khmers are descendants of the Angkor Empire that extended over much of Southeast Asia during the 10th and 13th centuries. Ninety percent of the population of Cambodia consider themselves to be Khmer as do minorities in neighboring countries such as Thailand, Vietnam, and Laos. The Khmer language is the official language of Cambodia. | Khmers are descendants of the Angkor Empire that extended over much of Southeast Asia during the 10th and 13th centuries. Ninety percent of the population of Cambodia consider themselves to be Khmer as do minorities in neighboring countries such as Thailand, Vietnam, and Laos. The Khmer language is the official language of Cambodia. | ||
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| - | It borders the Gulf of Thailand, and is situated between Thailand, Vietnam, and Laos. | + | It borders the Gulf of Thailand, and is situated between [[Thailand]], [[Vietnam]], and Laos. |
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| - | The country enjoys a tropical climate with a rainy, monsoon season from May to November and a dry season from December to April. There is little seasonal variation in temperature. Frequent natural hazards include the possibility of monsoonal rains from June to November, seasonal flooding and occasional droughts. | + | The country enjoys a tropical climate with a rainy, monsoon season from May to November and a dry season from December to April. There is little seasonal variation in temperature. Frequent natural hazards include the possibility of monsoon rains from June to November, seasonal flooding and occasional droughts. |
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| • In October 2004, King Norodom Sihanouk abdicated the throne and his son, Prince Norodom Sihamoni, was selected to succeed him. In both April 2007 and July 2008, local elections were held in Cambodia and both were relatively peaceful. | • In October 2004, King Norodom Sihanouk abdicated the throne and his son, Prince Norodom Sihamoni, was selected to succeed him. In both April 2007 and July 2008, local elections were held in Cambodia and both were relatively peaceful. | ||
| ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ||
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| • The main political parties are the Cambodian People's Party (CPP), the Human Rights Party (HRP), the National United Front for an Independent, Neutral, Peaceful, and Cooperative Cambodia (FUNCINPEC), the Norodom Ranariddh Party (NRP) and the Sam Rangsi Party (SRP) | • The main political parties are the Cambodian People's Party (CPP), the Human Rights Party (HRP), the National United Front for an Independent, Neutral, Peaceful, and Cooperative Cambodia (FUNCINPEC), the Norodom Ranariddh Party (NRP) and the Sam Rangsi Party (SRP) | ||
| ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ||
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| ===== Education in Cambodia ===== | ===== Education in Cambodia ===== | ||
| - | • Traditionally, education was only offered to males only through the wats (Buddhist temples). After independence in 1953, Cambodia had a universal free educational system. | + | • Prior to independence in 1953, education was only offered to males only through the wats (Buddhist temples). After independence, Cambodia had a universal free educational system. |
| • However, in 1975 the Khmer Rouge abolished education. Schools and universities were closed. Large numbers of qualified teachers, researchers and technicians either fled the country or were killed. | • However, in 1975 the Khmer Rouge abolished education. Schools and universities were closed. Large numbers of qualified teachers, researchers and technicians either fled the country or were killed. | ||
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| • Cambodia has a low participation rate in higher education, with just 1.2 percent of the population enrolled, compared with an average of 20.7 percent in neighboring countries. | • Cambodia has a low participation rate in higher education, with just 1.2 percent of the population enrolled, compared with an average of 20.7 percent in neighboring countries. | ||
| - | • Cambodia spends 1.7% of its GDP on education. According to latest estimates (2004) around 73.6% of the total population is literate (84.7% of males and 64.1% of females). | + | • According to latest estimates (2004) around 73.6% of the total population is literate (84.7% of males and 64.1% of females). |
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| + | • Cambodia spends 1.7% of its GDP on education. In comparison, the US spends 7% of its GDP on education, the UK about 5.7% and Germany 4.5%. ((Retrieved from National Center for Education Statistics, <http://nces.ed.gov/surveys/international/IntlIndicators/index.asp?SectionNumber=1&SubSectionNumber=3&IndicatorNumber=101>)) | ||
| + | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ||
| ===== Religon in Cambodia ===== | ===== Religon in Cambodia ===== | ||
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| Long Beach, CA has the highest density of Cambodian-Americans in the U.S. with an estimated 36,233 individuals. Boston, MA has around 17,301 Cambodian-Americans with most concentrated in the former industrial towns of Lowell and Lynn. | Long Beach, CA has the highest density of Cambodian-Americans in the U.S. with an estimated 36,233 individuals. Boston, MA has around 17,301 Cambodian-Americans with most concentrated in the former industrial towns of Lowell and Lynn. | ||
| ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ||
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| ===== Khmer population in Oregon ===== | ===== Khmer population in Oregon ===== | ||
| - | In the early eighties, thirteen Cambodian refugee families were placed in Oregon. ((Retrieved from Cambodian American Community of Oregon, <http://www.cacoregon.org/>)) | + | In the early eighties, thirteen Cambodian refugee families were placed in Oregon. As of 2008, there are estimated to be a little over 5,000 Cambodian-American in the state. Cambodians in the Portland metro area are concentrated in Southeast and North Portland, Washington and Clackamas counties, and southwest Washington. |
| - | As of 2008, there are estimated to be a little over 5,000 Cambodian-American in the state. Cambodians in the Portland metro area are concentrated in Southeast and North Portland, Washington and Clackamas counties, and southwest Washington. | + | |
| - | Most of Oregon's more than 5,000 Cambodians fled the Khmer Rouge; many have suffered silently with the rage and anxiety of post-traumatic stress (PTSD) as a direct result of the horrors they endured during the time of the killing fields. Additionally, some are also struggling to assimilate and nurture American-born children and grandchildren. | + | Most of Oregon's more than 5,000 Cambodians fled the Khmer Rouge; many have suffered from post-traumatic stress (PTSD) as a direct result of the horrors they endured during the time of the killing fields. Additionally, some are also struggling to assimilate and raise American-born children and grandchildren. |
| + | ((Retrieved from Cambodian American Community of Oregon, <http://www.cacoregon.org/>)) | ||
| ((Retrieved from Williams, H. (2008). Recovered identity: Cambodian community in Portland moves beyond the horror of Khmer Rouge killing fields, <http://www.oregonlive.com/clackamascounty/index.ssf/2008/11/recovered_identity_cambodian_c.html>)) | ((Retrieved from Williams, H. (2008). Recovered identity: Cambodian community in Portland moves beyond the horror of Khmer Rouge killing fields, <http://www.oregonlive.com/clackamascounty/index.ssf/2008/11/recovered_identity_cambodian_c.html>)) | ||
| ====== Khmer Culture ====== | ====== Khmer Culture ====== | ||
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| ===== Birth and Death ===== | ===== Birth and Death ===== | ||
| - | • The birth of a child is highly celebrated in Khmer culture. Traditional belief holds that pregnancy and childbirth expose the mother and child to potential harm from the spirit world. In Khmer culture, a pregnant woman avoids certain situations and food taboos in order to warn off harm from the spirit world. | + | • The birth of a child is highly celebrated in Khmer culture. Traditional belief holds that pregnancy and childbirth expose the mother and child to potential harm from spirits. In Khmer culture, a pregnant woman avoids certain situations and foods in order to warn off harm. |
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| + | • Due to widespread belief in the Buddhist concept of reincarnation, death is not viewed as the end of life but rather as the beginning of another and thus grief is more contained than is usually seen in Western culture. The Khmer usually dress the corpse and place it in a coffin which is decorated with flowers. A funeral procession consisting of family, friends and Buddhist monks accompany the coffin to the crematorium. The Khmer usually cremate their dead. The spouse and children of the dead show their mourning by shaving their heads and wearing white.((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ||
| - | • Due to widespread belief in the Buddhist concept of reincarnation, death is not viewed as the end of life but rather as the beginning of another and thus grief is more contained that is usually seen in Western culture. The Khmer usually dress the corpse and place it in a coffin which is decorated with flowers. A funeral procession consisting of family, friends and Buddhist monks accompany the coffin to the crematorium. The Khmer usually cremate their dead. The spouse and children of the dead show their mourning by shaving their heads and wearing white. | ||
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| ===== Childhood ===== | ===== Childhood ===== | ||
| - | • A Cambodian child is given a lot of physical affection and freedom up until the age of three or four. At the age of five years, they may be expected to help younger siblings. At seven or so, Cambodian children are expected to understand and adhere to societal norms regarding respect for elders and Buddhist monks, politeness and obedience. | + | • A Cambodian child is given a lot of physical affection and freedom up until the age of three or four. At the age of five years, they may be expected to help younger siblings. At seven or so, Cambodian children are expected to understand and obey societal norms regarding respect for elders and Buddhist monks, politeness and obedience. |
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| + | • By age ten, a girl is expected to help her mother with chores around the house. | ||
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| + | • Boys are expected to help with farm work. During his early teens, a boy may serve as a novice Buddhist monk, which is a great honor for his parents. ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) | ||
| - | • By age ten, a girl is expected to help her mother with basic household chores. | ||
| - | • Boys are expected to help with farm work under the supervision of older males. During his early teens, a boy may serve as a novice Buddhist monk, which is a great honor for the parents. | ||
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| • The traditional Khmer wedding is a very elaborate event. Usually, it runs for a day and a half. The wedding service is officiated over by Buddhist priests who offer a sermon and prayers of blessing. The ceremony involves a combination of Khmer rituals such the tying of cotton threads soaked in holy water around the bride's and groom's wrists, and passing a candle around a circle of happily married couples to bless the union and cutting the bride and grooms hair. A banquet is held after the wedding service. | • The traditional Khmer wedding is a very elaborate event. Usually, it runs for a day and a half. The wedding service is officiated over by Buddhist priests who offer a sermon and prayers of blessing. The ceremony involves a combination of Khmer rituals such the tying of cotton threads soaked in holy water around the bride's and groom's wrists, and passing a candle around a circle of happily married couples to bless the union and cutting the bride and grooms hair. A banquet is held after the wedding service. | ||
| - | • While divorce is legal it is not common in Khmer culture as divorced individuals are viewed with disapproval. Divorced individuals may remarry, but the woman must wait ten months. Custody of minor children is usually given to the mother, and both parents continue to have an obligation to contribute financially toward the rearing and education of any children from the union. | + | • While divorce is legal it is not common in Khmer culture as divorced individuals are viewed with disapproval. Divorced individuals may remarry, but the woman must wait ten months. Custody of minor children is usually given to the mother, and both parents continue to have an obligation to contribute financially toward the rearing and education of any children from the union. ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Cambodia>)) |
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| ===== Social Interactions ===== | ===== Social Interactions ===== | ||
| - | • Social relationships in Khmer culture are not egalitarian but highly hierarchical. Within the family, social rank depends upon birth order and gender. Outside the family unit, social rank depends upon a combination of the following: age, gender, wealth, religion and political position. In many social situations, the Khmer organize their daily interactions with others by attaching themselves to someone higher in the social hierarchy. This is known as a mutually beneficial patron-client relationship. The patron uses his influence to help his client whereas the client in turn provides loyalty and service over time. The only way to get something that is beyond your capacity is to attach yourself to a superior. Clients may switch back and forth between patrons over time and for different needs. The shifting of allegiances is seen as normal. However, an individual’s rank can change over their lifetime depending upon how through their actions, they gain or lose “merit”. The Khmer social order is highly influenced by Theravada Buddhist principles regarding selfless, the extinction of desire, Karma, dharma and rebirth. | + | • Social relationships in Khmer culture are not egalitarian but highly hierarchical. Within the family, social rank depends upon birth order and gender. Outside the family, social rank depends upon a combination of the following: age, gender, wealth, religion and political position. In many social situations, the Khmer organize their daily interactions with others by attaching themselves to someone higher in the social hierarchy. This is known as a mutually beneficial patron-client relationship. The patron uses his influence to help his client whereas the client in turn provides loyalty and service to the patron over time. In Khmer culture, the only way to get something that is beyond your capacity is to attach yourself to a superior. Clients may switch back and forth between patrons over time and for different needs. The shifting of allegiances is seen as normal. However, an individual’s rank can change over their lifetime depending upon how through their actions, they gain or lose “merit”. The Khmer social order is highly influenced by Buddhist principles regarding selfless, the extinction of desire, Karma, dharma and rebirth. |
| • The Khmer culture is highly collective and the individual always takes second place to the group regardless if it is a family, neighborhood or company. | • The Khmer culture is highly collective and the individual always takes second place to the group regardless if it is a family, neighborhood or company. | ||
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| • The concept of face also ties into this collective framework. The notion of "face" roughly translates into honor, dignity or personal reputation. An individual can "lose face" when they are criticized, embarrassed or shamed in public. Protecting one's reputation or "face" and the reputation or "face" of another is highly important in all social interactions. | • The concept of face also ties into this collective framework. The notion of "face" roughly translates into honor, dignity or personal reputation. An individual can "lose face" when they are criticized, embarrassed or shamed in public. Protecting one's reputation or "face" and the reputation or "face" of another is highly important in all social interactions. | ||
| ((Retrieved from Ledgerwood, J. (2010) Cambodian Recent History and Contemporary Society: An Introductory Course, <http://www.seasite.niu.edu/khmer/Ledgerwood/Contents.htm>)) | ((Retrieved from Ledgerwood, J. (2010) Cambodian Recent History and Contemporary Society: An Introductory Course, <http://www.seasite.niu.edu/khmer/Ledgerwood/Contents.htm>)) | ||
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| ===== Khmer Holidays and Celebrations ===== | ===== Khmer Holidays and Celebrations ===== | ||
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| //Cambodian New Years Day// (moveable usually early April) is the most important festival in the Cambodian calendar. | //Cambodian New Years Day// (moveable usually early April) is the most important festival in the Cambodian calendar. | ||
| - | //Visakh Bochea Day// (moveable usually May or April) commemorates the birth, enlightenment and death of the Buddha. | + | //Visakh Bochea Day// (moveable usually May or April) commemorates the birth, enlightenment and death of Buddha. |
| //Constitution Day// (September 24th) commemorates the day that the Cambodian King signed the constitution. | //Constitution Day// (September 24th) commemorates the day that the Cambodian King signed the constitution. | ||
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| //Feast of the Ancestors// (moveable usually in September or October) is a religious holiday for Cambodian Buddhists who pay respect to their dead by cooking meals for Buddhist monks and making offerings to the "spirits" of deceased relatives. | //Feast of the Ancestors// (moveable usually in September or October) is a religious holiday for Cambodian Buddhists who pay respect to their dead by cooking meals for Buddhist monks and making offerings to the "spirits" of deceased relatives. | ||
| - | //Water/Moon Festival// (moveable usually in November) is holiday that celebrates with the rivers in Cambodia reversed course. | + | //Water/Moon Festival// (moveable usually in November) is holiday that celebrates the rivers in Cambodia. |
| ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Public_holidays_in_Cambodia>)) | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Public_holidays_in_Cambodia>)) | ||
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| The abugida is known in Khmer as Aksar Khmer. Khmer differs from neighboring languages such as Thai, Lao and Vietnamese in that it is not a tonal language. | The abugida is known in Khmer as Aksar Khmer. Khmer differs from neighboring languages such as Thai, Lao and Vietnamese in that it is not a tonal language. | ||
| ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Khmer_language>)) | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Khmer_language>)) | ||
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| ===== History ===== | ===== History ===== | ||
| - | The history of the Khmer language is usually divided into four periods: | + | The history of the Khmer/Cambodian language is usually divided into four periods: |
| • Pre-Angkorian: incompletely known from isolated words and phrases in otherwise Sanskrit texts. | • Pre-Angkorian: incompletely known from isolated words and phrases in otherwise Sanskrit texts. | ||
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| The Surin dialect separated from Standard Khmer sometime over the past few hundred years, while Cardamon Khmer appears to be an older offshoot. There are also a sizable number of Khmer speakers in the Mekong Delta area of Vietnam. Although their language is sometimes called Southern Khmer, it is an even more recent offshoot from the Phnom Penh dialect as the area only came under Vietnamese domination in relatively recent historical times. There are also a sizable number of Khmer speakers in the Mekong. | The Surin dialect separated from Standard Khmer sometime over the past few hundred years, while Cardamon Khmer appears to be an older offshoot. There are also a sizable number of Khmer speakers in the Mekong Delta area of Vietnam. Although their language is sometimes called Southern Khmer, it is an even more recent offshoot from the Phnom Penh dialect as the area only came under Vietnamese domination in relatively recent historical times. There are also a sizable number of Khmer speakers in the Mekong. | ||
| ((Retrieved from Mon-Khmer Studies, <http://sealang.net/mk/khmeric.htm>)) | ((Retrieved from Mon-Khmer Studies, <http://sealang.net/mk/khmeric.htm>)) | ||
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| ===== Tones/Phonation ===== | ===== Tones/Phonation ===== | ||
| - | Most Cambodian dialects are not tonal. However, the colloquial Phnom Penh dialect has developed a marginal tonal contrast (a level vs. a peaking tone) to compensate for the elision of/r/. | + | Most Cambodian dialects are not tonal and the Cambodian language is somewhat unusual among its neighboring countries' languages of Thai, Lao and Vietnamese in that it is not a tonal language. However, the colloquial Phnom Penh dialect has developed a marginal tonal contrast (a level vs. a peaking tone) to compensate for the elision of/r/. |
| ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Khmer_language>)) | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Khmer_language>)) | ||
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| As is typical of most East Asian languages, the verb does not inflect at all; tense and aspect can be shown by particles and adverbs or understood by context. Verbs are negated by putting "/min/" before them and "/teː/" at the end of the sentence or clause. In normal speech verbs can also be negated without the need for an ending particle by putting "/ʔɐt/" before them. | As is typical of most East Asian languages, the verb does not inflect at all; tense and aspect can be shown by particles and adverbs or understood by context. Verbs are negated by putting "/min/" before them and "/teː/" at the end of the sentence or clause. In normal speech verbs can also be negated without the need for an ending particle by putting "/ʔɐt/" before them. | ||
| ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Khmer_language>)) | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Khmer_language>)) | ||
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| ===== Written Language ===== | ===== Written Language ===== | ||
| - | Khmer is written with the Khmer script, an abugida developed from the Pallava script of India before the 7th century. The Khmer script is similar in appearance and usage to both Thai and Lao, which were based on the Khmer system, and is distantly related to the Burmese script. Khmer numerals, which were inherited from Indian numerals, are used more widely than Hindu-Arabic numerals. | + | Khmer or Cambodian is written with the Khmer script, an abugida developed from the Pallava script of India before the 7th century. The Khmer script is similar in appearance and usage to both Thai and Lao, which were based on the Khmer system, and is distantly related to the Burmese script. Khmer numerals, which were inherited from Indian numerals, are used more widely than Hindu-Arabic numerals. |
| ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Khmer_language>)) | ((Retrieved from Wikipedia, <http://en.wikipedia.org/wiki/Khmer_language>)) | ||
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| - | ===== Language evaluation tools ===== | ||
| - | Language test from ASHA site: | ||
| - | Title: Assessing Asian Language Performance, Second | ||
| - | Edition | ||
| - | Author: Li-Rong Lilly Cheng | ||
| - | Publisher: Academic Communication Associates | ||
| - | Year: 1991 | ||
| - | Age range (years): K–12 | ||
| - | Language(s): Resource book in English that contains information | ||
| - | about Vietnamese, Cantonese, Mandarin, Japanese, | ||
| - | Khmer, Korean, and other languages | ||
| - | Description: A resource book that provides information needed to conduct assessments in a nondiscriminatory manner. Contains information about Vietnamese, Cantonese, Mandarin, Japanese, Khmer, Korean, and other languages. Presents important information about cultural differences in the pragmatic uses of language and how these differences affect performance in the school environment. | + | |
| + | ===== Language evaluation tools ===== | ||
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| + | * A language test available from the ASHA website titled Assessing Asian Language Performance, Second Edition by Li-Rong Lilly Cheng (Publisher: Academic Communication Associates, 1991). It is designed for school-aged children in grades K through 12. It has a resource book in English that contains information about Vietnamese, Cantonese, Mandarin, Japanese, Khmer, Korean, and other languages. It presents important information about cultural differences in the pragmatic uses of language and how these differences affect performance in the school environment. | ||
| http://www.asha.org/SLP/assessment/Assessing-Asian-Language-Performance,-Second-Edition.htm | http://www.asha.org/SLP/assessment/Assessing-Asian-Language-Performance,-Second-Edition.htm | ||
| - | This is a site that provides information for parents and service providers in various languages. | + | * The following site provides information for parents and service providers in various languages including Khmer/Cambodian. |
| http://clas.uiuc.edu/special/childfind/index.html | http://clas.uiuc.edu/special/childfind/index.html | ||
| - | From the above site: | + | ===== Clinical Implications of the Khmer Language ===== |
| - | Early intervention is critical | + | |
| - | Languages: Arabic, Chinese, Hmong, Italian, Japanese, Khmer, Korean, Laotian, Russian, Spanish, Vietnamese, Yiddish | + | The Speech Accent archive from George Mason University presents speech samples from a variety of language backgrounds. Native and non-native speakers of English read the same paragraph and are carefully transcribed. Click on the Khmer link to listen to a number of Khmer speakers of English: |
| - | State: New York | + | http://accent.gmu.edu/ |
| - | This brochure is dedicated to raising public awareness of early intervention. It describes available services and how parents could ask for help. On the back of the brochure is a developmental checklist. The material includes milestones from birth through age three. It includes toll-free telephone numbers for further information. | ||
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| Please bear in mind that the following points are generalizations and may not apply to all Cambodians. | Please bear in mind that the following points are generalizations and may not apply to all Cambodians. | ||
| - | • As a foreigner you may find that Khmer families may ask you a lot of personal questions. These questions are used as a means to identify your 'rank' rather than being nosy. Khmer families may change the way they communicate with you depending on your status. | + | • As a foreigner you may find that Khmer families may ask you a lot of personal questions and these are used to identify your 'rank'. Khmer families may change the way they communicate with you depending on your status. |
| - | • SLP’s need to be aware of the importance of face to ensure they do not cause anyone to lose face as a result of unintentional actions. The Khmer will always consider the implications of making statements or using particular words especially if it involves anything negative as it touches upon the issue of face. | + | • SLP’s need to be aware of the importance of face, when working with the Khmer, to ensure they do not cause anyone to lose face as a result of unintentional actions. The Khmer will always consider the implications of making statements or using particular words especially if it involves anything negative as it touches upon the issue of face. |
| - | • It is important to understand that the Khmer are very indirect communicators so some reading between the lines is a necessary skill. If they disagree they would rather remain silent than make any comment. | + | • It is important to understand that the Khmer are very indirect communicators so some reading between the lines is necessary. If they disagree they would rather remain silent than make any negative comments. |
| - | • Smiling in Khmer culture is situational and can have multiple meanings; in addition to being a pleasantry, it could also mean a person does not understand what has been said, they are nervous or perhaps even irritated. | + | • Smiling in Khmer culture is situational and can have multiple meanings; in addition to being a pleasantry, it could also mean a person does not understand what has been said, they are nervous and/or perhaps even irritated. |
| - | • Respect and deference must always be shown to the most senior person. When meeting a group of Khmer, you will always be introduced to the highest ranking person. If groups are involved you should introduce people according to rank so that your Cambodian counterparts understand the dynamics of the group. | + | • Respect and deference must always be shown to the most senior person in the group. When meeting a group of Khmer, you will always be introduced to the highest ranking person. If groups are involved you should introduce people according to rank so that your Cambodian counterparts understand the dynamics of the group. |
| - | • Handshakes are normal although be careful not to be too firm as this may be construed as aggressive. If men are dealing with women they should wait and see if the woman extends a hand before doing so. Cambodians address people with the honorific title "Lok" for a man and "Lok Srey" for a woman with the first name alone or both the first and surname. | + | • Handshakes are normal although be careful not to be too firm as this may be misconstrued as aggression. If men are dealing with women they should wait and see if the woman extends a hand before doing so. Cambodians address people with the honorific title "Lok" for a man and "Lok Srey" for a woman. |
| **Social DO’s** | **Social DO’s** | ||
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| • Small talk should always be employed at the beginning of meetings. | • Small talk should always be employed at the beginning of meetings. | ||
| - | • It is important to treat business cards with respect as in Khmer culture the way you handle the card is indicative of the way you will treat the person. | + | • It is important to treat business cards with respect as in Khmer culture the way you handle the card is indicative of the way you will handle the person. |
| - | • Be sure to speak clearly, slowly and to avoid use of slang, adages and colloquial sayings. Cambodians prefer ideas to be brought forward in a gentle way and to wait for others to respond. | + | • Be sure to speak clearly, slowly and to avoid use of slang, adages and colloquial sayings. The Khmer prefer ideas to be brought gently and to wait for others to respond. |
| **Social DON’T’s** | **Social DON’T’s** | ||
| - | • Avoid prolonged eye contact. | + | • Avoid sustained eye contact. |
| - | • Showing emotions is considered a negative behavior. Anger, impatience or frustration should be hidden as it would lead to a loss of face. | + | • Showing emotions is considered a negative behavior. Anger, impatience or frustration should be hidden as these can lead to a loss of face. |
| • Pushy, pressured or boastful communication styles are viewed very negatively by the Khmer. | • Pushy, pressured or boastful communication styles are viewed very negatively by the Khmer. | ||
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| • In Khmer culture a person’s head is believed to contain the person’s soul, therefore do not pat a Khmer child’s head even in affection. | • In Khmer culture a person’s head is believed to contain the person’s soul, therefore do not pat a Khmer child’s head even in affection. | ||
| ((Retrieved from Kwintessential Cultural Awareness Training, <http://www.kwintessential.co.uk/resources/global-etiquette/cambodia.html>)) | ((Retrieved from Kwintessential Cultural Awareness Training, <http://www.kwintessential.co.uk/resources/global-etiquette/cambodia.html>)) | ||
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| + | |||
| + | |||
| Line 497: | Line 527: | ||
| Brochure in Khmer - Is your baby thriving?: | Brochure in Khmer - Is your baby thriving?: | ||
| + | |||
| http://ecap-webserver.crc.uiuc.edu/cgi-bin/clas/viewitem.asp?rp=1&cl=2840 | http://ecap-webserver.crc.uiuc.edu/cgi-bin/clas/viewitem.asp?rp=1&cl=2840 | ||
| - | Brochure in Khmer - Early intervention is critical: | + | Brochure in Khmer - Early intervention is critical: this brochure is dedicated to raising public awareness of early intervention. It describes available services and how parents could ask for help. On the back of the brochure is a developmental checklist. The material includes milestones from birth through age three. It includes toll-free telephone numbers for further information. |
| http://ecap-webserver.crc.uiuc.edu/cgi-bin/clas/viewitem.asp?rp=1&cl=2819 | http://ecap-webserver.crc.uiuc.edu/cgi-bin/clas/viewitem.asp?rp=1&cl=2819 | ||
| + | |||
| + | |||
| ===== Local Portland Community Resources ===== | ===== Local Portland Community Resources ===== | ||
| Cambodian American Community of Oregon | Cambodian American Community of Oregon | ||
| http://www.cacoregon.org/ | http://www.cacoregon.org/ | ||
| + | |||
| Line 526: | Line 561: | ||
| Ledgerwood, J. (2010) Cambodian Recent History and Contemporary Society: An Introductory Course. Retrieved February, 14th, 2010 from: http://www.seasite.niu.edu/khmer/Ledgerwood/Contents.htm | Ledgerwood, J. (2010) Cambodian Recent History and Contemporary Society: An Introductory Course. Retrieved February, 14th, 2010 from: http://www.seasite.niu.edu/khmer/Ledgerwood/Contents.htm | ||
| + | |||
| + | National Center for Educational Statistics from: http://nces.ed.gov/surveys/international/IntlIndicators/index.asp?SectionNumber=1&SubSectionNumber=3&IndicatorNumber=101 | ||
| Mon-Khmer Studies Paul Sidwell. Australian National University. Accessed February 23, 2007. | Mon-Khmer Studies Paul Sidwell. Australian National University. Accessed February 23, 2007. | ||
| Line 536: | Line 573: | ||
| Williams, H. (2008). Recovered identity: Cambodian community in Portland moves beyond the horror of Khmer Rouge killing fields. Retrieved February 18th, 2010 from: http://www.oregonlive.com/clackamascounty/index.ssf/2008/11/recovered_identity_cambodian_c.html | Williams, H. (2008). Recovered identity: Cambodian community in Portland moves beyond the horror of Khmer Rouge killing fields. Retrieved February 18th, 2010 from: http://www.oregonlive.com/clackamascounty/index.ssf/2008/11/recovered_identity_cambodian_c.html | ||
| + | |||
| ====== Student Contributers ====== | ====== Student Contributers ====== | ||
| Line 541: | Line 579: | ||
| Claire Connell/Janice Johnson | Claire Connell/Janice Johnson | ||
| - | ~~DISCUSSION:on~~ | + | ~~DISCUSSION:off~~ |