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Related to Chams: champs, Chasms


(käm), pseud. of

Amédée de Noé

(ämādā` də nōā`), 1819–79, French caricaturist and lithographer. He abandoned a military career to produce over 4,000 designs, many of them caricatures and sketches of French and Algerian life.



a Lamaist celebration, during which lamas don masks depicting Buddhist deities, dance, and symbolically kill an evil spirit by setting fire to it.



(also Chiam; self-designation, Tham, Kham), a people living in southern Vietnam and in Cambodia. According to a 1970 estimate, the Cham in Vietnam number more than 60,000; in Cambodia, together with the Malays, they number approximately 150,000. Small groups of Cham live in Thailand and Indonesia. In antiquity the Cham developed an advanced civilization, which became the kingdom of Champa at the beginning of the Common Era. The Cham speak an Indonesian language. Approximately two-thirds of them are Hindus; the rest are Muslims. In Cambodia the Muslim Cham have intermarried with the related Malay people. The Cham engage primarily in fishing, stock raising, and the cultivation of rice in paddies; various handicrafts are highly developed.


Narody lugo-Vostochnoi Azii. Moscow, 1966.


On drawings, abbr. for chamfer.
References in periodicals archive ?
It has served, inter alia, as last repository of elsewhere forfeited literary and ritual traditions, and has preserved the living memory of a position of traditional leadership, able to convincingly lay claim to a form of religious authority going back to the mid-nineteenth century and historically validated as much by the local Chams as by the Khmer (and French) rulers.
Etienne Aymonier, "The Chams and Their Religions," in Cham Sculpture of the Tourane Museum: Religious Ceremonies and Superstitions of Champa, ed.
Agnes De Feo, "Les Chams sot, dissidence de l'islam cambodgien," Les Cahiers de l'Orient 78 (2005): 226-235.
Chams are far from absent--taking part in the conflicts, affiliated here with a ruler, supporting an opponent there (Weber 2014).
For it is under this name that O'Russei Chams used to refer to the Mamun, and that it is still referred to as, sometimes, today.
It is about the reference, common to both Khmers and Chams, that the king can be as good to his people as much as he can also be a threat--because of his great powers, because of his unlimited power, because he cannot be tamed (Thompson 2004).
In other words, that means the Cham students were actually juggling five languages, with five alphabets.
Cambodian Cham don't have a broad knowledge of the outside world.
In Muslim circles, throughout Asia, the Cambodian Cham have been viewed as either a cowboy Muslim sect making their own rules, or as a long lost cousin in need of education and aid.
The Chams' (both the Hindu and Muslim Chams in both Cambodia and Vietnam) consciousness of their ethnicity was made more potent in the light of the Cham's historical memory that they were once a great and powerful people that had a kingdom in what is now South Vietnam.
The Chams today are of the opinion that they are like a conquered people.
The Chams successfully participate in the cultural and social dynamics in societies other than their own because they were able to use their ethnicity for specific agendas.