Of Dhammacārinī and Rematriation in Post-Genocidal Cambodia
The literature over the last three decades has been trying to account for the stories of resilience by Cambodians both in their homeland and diasporas through performance and literature, visual culture, and religion to undo the legacy of displacement and traumatic experience of the Cambodians during...
| Main Author: | |
|---|---|
| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
MDPI
2021
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| In: |
Religions
Year: 2021, Volume: 12, Issue: 12 |
| Further subjects: | B
Dhammacārinī
B Spirituality B rematriation B Buddhist women B Genocide B Resilience |
| Online Access: |
Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The literature over the last three decades has been trying to account for the stories of resilience by Cambodians both in their homeland and diasporas through performance and literature, visual culture, and religion to undo the legacy of displacement and traumatic experience of the Cambodians during 1975-1979, known as the Khmer Rouge Genocidal period. The repatriation of Khmer refugees to their homeland during 1992-1993 poses a question of to what extent the physical return could replenish the richness of people’s lives deprived by war-time atrocities. Dhammayietra (peace march; 1992-2018) originated by and centered around the spiritual leadership of late Maha Ghosananda has, being an exemplar, tackled this challenge. Yet, are there any significant moral contributions and ethical leadership from other sources? This paper therefore seeks to highlight the under-recognized stories of ‘Dhammacārinī’ (Buddhist Woman Leader) of Cambodia in the light of the spirituality that emerged in the post-conflict reconstruction. Based on my ethnographic accounts and engagement with Dhammayietra (2009-2018), archival research and biographical and dharma books published by the two dhammacārinīs of Cambodia, I argue that these Buddhist woman leaders attempt to offer the people of Cambodia ‘rematriation’, where the ethics of care, nurture, interconnectedness and healing join forces to counter the legacy of devastation and desperation. | ||
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