Cambodia politics has been remarked by “violence”. The root causes of this violence-oriented behavior are following: 1. Cycle violence from domestic violence: parents have raised children through vertical approach and strongly embedded by violence syndromes.
2. Cycle of violence from social inheritance of Cambodia: historians have spontaneously concluded that Cambodia politics is the Politics of Violence.
Hence, the introduction of new approach by the CNRP to non-violence and solidarity has clearly contrasted its partner who has unobstructively inherited the violent political behavior.
This video is illustrating that modern era, not only human beings who are freed from violence, those dogs are learnt to be friendly, non-violent and united among all beings in this world. The woman’s destiny is not different from incumbent Cambodia leaders who are embedded by the violence mindset/stemcell.
When will Cambodia receive “Breaking Cycle of Violence”?
All Koun Khmers must watch this video clip. It is a struggle of non-violence by prominent leaders such as Ghandi and Luther King. Non-violence is a struggle against the Leviathans whose political culture is using power and violence. Non-violence means to counter-strike but counter-strike by using the mean of non-violence.
Clarification on the film “Bringing Down A Dictator”: The film was not the work of Popovic’s Center for Applied Action and Strategies (CANVAS), but the work of a small, independent company in Washington, D.C., with funding from the International Center on Nonviolent Conflict. The film, translated into about a dozen languages, has a broad impact on nonviolent movements in the past decade. On the work of the company producing the film, log on to www.aForceMorePowerful.org. Two segments of “A Force More Powerful” have been translated into Khmer and the company has downloaded them to YouTube at http://www.youtube.com/watch?v=DV_rdWsl9To&feature=plcp&context=C3674762UDOEgsToPDskIkoecUwF0ukf5qw-6qu_ve
Popovic tells us we need analytical skills in “unity, planning, and nonviolent discipline” to succeed in a revolution. He tells us of the working of the dynamics of enthusiasm and humor vs. fear and apathy: As enthusiasm and humor go up, fear and apathy go down, and vice versa. And he tells us to select strategy and tactics: Start small and pick the battle one can win.
I ended 2011 with a column on Lord Buddha’s teachings from 2,500 years ago about man as an activist, an “actionist,” and a maker of the world. As 95 percent of Cambodia’s 14 million people identify themselves as Buddhist, I deduced that Cambodians are activists and “actionists” who can transform autocratic Cambodia into a Buddhist country of civil rights, justice, and compassion.
The people profess to want those changes. Yet change has not happened.
After my column, I received an email from a former Khmer monk, Bouawat Sithi, a graduate of Thailand’s Djittabhawan College, which was founded to provide opportunities to students from poor families to pursue higher education. He affirmed that my interpretation of Buddhism is what he learned as a monk and still practices daily — that Buddha never taught man to believe in fate, but “to believe in our own action (karma).” He lamented Buddhism is not taught or understood correctly and “egoism, anger, greed, delusion, desire, craving, hate and aversion” overwhelm many Cambodians.
Heng Sreang, Royal University of Phnom Penh professor, sent an article, “The Scope and Limitations of Political Participation by Buddhist Monks,” that contains his belief that Khmer Buddhist monks “should play not only a legitimizing but also a critical role” as a “constructive force for the improvement and reconstruction of the social well-being and political life of the country.”