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The Religious Situation in Cambodia in the 1990s

The religious situation in Cambodia in the 1990s was shaped by a range of political and religious factors. The first thing to note is that there was a severe crisis of government legitimacy in Cambodia which lasted almost a whole decade (the 1980s) and was resolved only after the general election of 1993. Then following successful elections and the formation of a coalition government the whole spectrum of Cambodia's political forces was at last represented in society, including some which had been in exile for many years. They held widely differing views on the role of religion in contemporary society and on cooperation with the Buddhist Sangha. The beginning of radical reform and the first visible changes in economic and social life in the second half of the 1990s also had an inevitable effect on the standing in society of religion and of the Sangha. In the 1990s the problem of modernising Buddhism became especially pressing in Cambodia as the Sangha sought actively to find its place in the new political and socio-economic situation. The Khmer Sangha found itself faced with the eternal problem of finding the golden mean in the dialectic between unchangeability and renewal, since both of these were necessary to guarantee its authority in society. The particular nature of Khmer Buddhist society at the time added to the complexity of the problem. According to Article 43 of the 1993 Constitution Buddhism is the state religion. In 1993 the number of monks and nuns increased more than fourfold and reached 50,000 by the end of the 1990s. In 1993 the Thammayutt sect, which since its foundation in the nineteenth century had served the royal household, was reestablished. It had been dissolved during the time of the People's Republic of Kampuchea (PRK). This reestablishment not only created organisational problems, but also led to a great many conflicts. The Thammayutt tried to regain monasteries it had previously owned and which had been occupied in the 1980s by the Mohanikay sect. Many monasteries were full to overflowing because of the increased influx of new monks and this led to bitter struggles among the monastery-dwellers over property and items such as vessels for offerings, teapots and umbrellas. I The lack of clear rules governing the use of property and the spending of the monasteries' income gave rise to more and more clashes between the monasteries and the secular authorities. The sharp growth in the number of monasteries in the mid-1990s from 1500 to 3500 led to a severe shortage of leaders, and many temples were left without a head (mevat). The most severe problem for the Sangha is the extremely low level of education