QUOTE (Leeporter @ Jan 16 2012, 10:08 AM)
More about Thouinn, the man who distorted the history and how your khmer people were brainwashed by his book.
Among the diverse narratives in the 1930s, the French-influenced discourse became the official view on the dance and “tradition.
” Thiounn’s book became the protagonist of the construction of postcolonial discourse on the court dance.
In 1956 this book was reprinted by the Buddhist Institute in Phnom Penh, and an extract from it was inserted in the French version of the educational magazine in 1964 .
Even after independence, this version of the magazine was still distributed to the teachers, because the bi-linear educational system established in the colonial period was still existed.
While the French education had been gradually expanded since colonization, the French administrators in the middle of the 1920s certified local schools attached to the Buddhist temples as official educational institutions, and named them the “écoles de pagode rénovée,” where the Khmer language was used for instruction.
The French-education for the elite and the Khmer one for the ordinary people were separated. The bi-linear system lasted until 1967, when it was decided that the Khmer language had to be used in all the institutions, including secondary and tertiary education. Under these circumstances the French-educated Cambodian nationals became omnipresent, and they were regarded as potential readers for the reprint or insertion of Thiounn’s book.
This book had been published for the French readers visiting the 1931 Colonial Exposition in Paris, but it had a circulation in postcolonial Cambodia because of the lasting colonial education system.
The governmental publications in those days carried almost the same discourse as Thiounn.
In an article of a French-language magazine issued by the Ministry of Information, the court dance was presented as the “tradition” because of its “similarity” to the Angkorean relief. Although the cultural influence from Angkor to Siam was mentioned in this article, the Siamese influence was not referred to, and Cambodia was declared to preserve the “purity” of the dance. Meanwhile the book which the same Ministry published in order to propagate Cambodian society and culture to the foreign countries stated that the Cambodian dance had been influenced by India, Java, Burma, and Siam, but the Cambodian court allegedly preserved the “tradition” because Angkorean culture had been transmitted to Siam before the Siamese influence.
Adoption of the Indian Ramayana in the Angkorean era and its current performance were considered to be proofs of the lasting “tradition,” but nothing was said about the influence of the Siamese version of the Ramakien.
Even in the Khmer-language magazine apperared the similar discourse on the “tradition.”
In the middle of the 1950s, boxed items in the Kambuja Suriya discussed the Khmer dance. These items described that the Khmers had played the dance since ancient times and won fame, and that the dance transmitted from then had to be protected, researched, and maintained .
The expression “ancient times” here referred to the pre-Angkorean or Angkorean period. The Siamese influence after these periods was not mentioned in these items.
Both in the French and Khmer media, the official view in the Sihanouk era regarded the dance as the Angkorean “tradition.
” Even if the Siamese influence was referred to, Siam was treated only as the protector of the “tradition.”
Because of prevalence of this official view, there was no room for the practice of translating the Thai text and contributing it to the magazine.
As in the case of the national anthems which have been sung about the Angkor monuments, and the case of the national flags which have depicted Angkor Wat even under the socialist regimes, the idealized Angkor has been incorporated into Cambodian nationalism.
Post/colonial discourses on the court dance too were utilized for the "political purposes" for which Angkor served the nation-state.
It is might more interested to see who wrote this article... I mostly stay in the middle side... I always put those political in one side... I actually don't like to read only from Khmer because some Khmer scholar just lead us to think but I prefer any books which just mostly provide us the info and what the author though.