Cham

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Related to Chams: champs, Chasms

Cham

(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.

Cham

 

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


Cham

 

(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.

REFERENCE

Narody lugo-Vostochnoi Azii. Moscow, 1966.

CHAM

On drawings, abbr. for chamfer.
References in periodicals archive ?
(24.) Aymonier, "The Chams and Their Religions," 55-58; Po Dharma, "Notes sur les Cam du Cambodge: Religion et Organisation," Seksa Khmer 5 (1982): 107-111; Personal communication with KIS-breakaway hakem (village leader) Kai Tarn (Svay Pakao, Ta Ches, Kampong Tralach, May 13, 2012) and with former vice-mufti Tuon Him (Chrang Chamres, Phnom Penh, May 8, 2012).
(25.) Philipp Bruckmayr, "Between Institutionalized Syncretism and Official Particularism: Religion among the Chams of Vietnam and Cambodia" in Rituale als Ausdruck von Kulturkontakt.
(74.) Agnes De Feo, "Les Chams, l'islam et la revendication identitaire," (unpublished memoire de DEA, Ecole pratique des hautes etudes, Paris, 2004), 71.
An interpretation of the Imam San Mawlid is therefore essential not only to understand Chams' and Khmers' relations and their inseparability, but also through that the making of "Cham".
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).
Chams are enduring the same troubles, the same risks, as their neighbours.
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.
To what extent could the young Cham students understand their Kranic lessons, or any other message brought to them by outside teachers?
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.
However what is more significant is that the Muslim Chams ride on linguistic, cultural, and historical affinities with peoples of the "Malay world".
This dovetailed with the reality that the Malaysians actually supported such a notion that the Chams are "Malay".