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ទាញយកកម្មវិធី ព័ត៌មាន ឯករាជ្យជាតិ សំរាប់ទូរសព្ទ Android

The role of the Yellow River in Chinese history

The Yellow River, also known as the Huanghe (黄河), is known as the (Cradle of Chinese Civilization) or (Mother River) due to its important role in the development of Chinese civilization and agriculture. The river is a source of abundant fertility and irrigation water, which is a major factor in making the region a center of China's social and economic development. The Yellow River is known as the river with the highest sediment load in the world, which gives its water its yellow color and gives the river its name.
The Yellow River is approximately (3,395 miles) (5,464 km) long and is the sixth longest river in the world. It originates in the Bayan Har mountain range in (Qinghai) province in western China and flows through nine provinces, including Sichuan, Gansu, Ningxia, Inner Mongolia, Shaanxi, Shanxi, Henan, and Shandong, before emptying into the Yellow Sea (Bohai Sea).
History and Influence
The Yellow River is known to have changed course more than 1,500 times in recorded history. This change in position has caused many natural disasters, such as floods and landslides, which have destroyed villages and caused the deaths of hundreds of thousands of people. Because of these disasters, the Yellow River is called the "Scourge of the Han People".
However, the Yellow River is also a source of life and development. It is widely used in agriculture, transportation, and as a water supply for irrigation. In addition, the Yellow River has been used as a weapon of war by destroying dams or deliberately creating floods to destroy enemies.
Environment and Current Issues
The Yellow River faces many environmental problems, including water pollution, loss of sediment due to deforestation and land conversion for agriculture. Water management and flood control are also major challenges. The Chinese government has made great efforts to control the river by building dams and a complex water management system.
The Yellow River remains a symbol of Chinese identity and culture, and managing it better remains a major challenge for China today.
The role of the Yellow River in Chinese history The role of the Yellow River in Chinese history Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 8:02:00 AM Rating: 5

Reign of King Suryavarman II (1113-1150) (continued from previous issue)

ផ្សាយថ្ងៃទី 26 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
King Suryavarman II was a famous Khmer king of the Angkor period. The most important achievement of his reign was the construction of Angkor Wat, one of the finest temples in the world. However, his rise to power was filled with bloodshed.
Before his accession, Cambodia had two kings at the same time. One reigned in the capital of Angkor, named King Narathindravarman, who succeeded King Hasaravarman III. Another king, Dharanidravarman I, succeeded his father, Jayavarman VI, at the capital of Mahidol, in the western part of the country. Dharanidravarman I ascended the throne in 1107 and died in 1112 AD, with the death name Paramniskalpattu.
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The person who killed King Dharanindvarman I to seize the throne was King Suryavarman II, who was his great-nephew. First, King Suryavarman II killed King Dharanindvarman I, his uncle. He then led an army to fight King Naradindravarman, who reigned in the capital of Angkor, and killed him. Killing both kings, who had been sharing the throne of Cambodia at the same time, allowed King Suryavarman II to reunite the Khmer kingdom.
After the execution of the two kings, he ascended the throne in the capital of Angkor. The coronation ceremony was conducted by the same Brahmin priest, Purohit Tukkar Bandit.
After his ascension to the throne, he reestablished friendly relations with China and sent two diplomatic missions to China, one in 1116 and the other in 1120 AD. King Suryavarman II was a brave warrior. He waged frequent wars, fighting several battles with the Champa kingdom, which had sent troops to invade Cambodia before his reign, when the country was divided and had two kings reigning at the same time.
The war with Champa was successful, and the Khmer captured the capital of Vijaya from 1145 to 1149 and installed his brother-in-law, Harideva, as king there.
Fighting against the Vietnamese who were always conspiring to support the traitors and allowing them to take refuge. Fighting against the Thai king who had rebelled in the upper plains of the Menam River, and fighting against the Mon people at Haripunjey. Because he was such a powerful warrior, the King of China bestowed upon him the high title of Kinpiwpincheng, which probably corresponds to the Khmer word Kam Teng.
During his reign, the Khmer Empire was very extensive, bordering China to the north, the China Sea to the south, from Kotara (present-day Nha Trang, Vietnam) to Bandung Bay (in Malaysia), Burma to the west, and Champa to the east. In addition, King Suryavarman II was a wise and wise leader. He was the first Khmer king to have a firm belief in the Brahman religion of Vishnu, which was very popular in India and Java at that time. He elevated the Brahmanical religion of Vishnu to the state religion.
During his reign, the royal statues enshrined in large temples were no longer Shiva lingas of Isora, but instead Vishnu statues. In the field of construction, Suryavarman II was a king with a great deal of talent, as he continued the construction of the temples of Phnom Chisor, Phnom Santak, Wat Phu, and Preah Vihear. The new structures include the Preah Pithur Temple, the Chao Say Teva Temple, the Dhammananda Temple, the Banteay Samre Temple, and the Angkor Wat Temple, a masterpiece of Khmer art and considered one of the largest religious structures in the world. Angkor Wat is also where the statue of Vishnu is enshrined and perhaps where his remains were buried when he died.
សូមចុចអានព័ត៌មានថ្មីៗជាច្រើនទៀតនៅខាងក្រោម
Towards the end of his reign in 1149, the Cham rebelled and killed his brother-in-law, Harideva, who ruled in Vijaya and liberated Champa from Cambodia. King Suryavarman II ascended the throne in 1113 and probably died in 1149 or 1150 CE, with the death name Param Vishnu Loka. (National Independence Newspaper publishes on social media for you to read for free. If you want to support our publication, please use the ABA account, Khmer money number: 500 708 383, US dollar number: 003 662 119
Reign of King Suryavarman II (1113-1150) (continued from previous issue) Reign of King Suryavarman II (1113-1150) (continued from previous issue) Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Special Collections and Archives (Superstition)

ផ្សាយថ្ងៃទី 25 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
A treatise and discussion on the nature of various superstitions and superstitious beliefs, from the sixteenth to the nineteenth century.
Aubrey, John, Miscellaneous: viz. I. Death-days. II. Domestic deaths. III. Ostentatious. IV. Ghosts. V. Dreams. VI. Apparitions. VII. Voices. VIII. Impulses. IX. Knocking. X. Blowing by invisible means. XI. Prophecies. XII. Miracles. XIII. Magic. XIV. Transport by air. XV. Seeing in beryl or glass. XVI. Conversations with angels and spirits. XVII. Corps-candles in Wales. XVIII. Oracles. XIX. Exstasie. XX. Love-gazing. Jealousy. XXI. Second sightings (London 1696). Cardiff Rare Book Collection: English original Octavos, BF1410.A8.
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Aubrey, John, Miscellanies on the following topics: I. Day-fatality. II. Domestic death. III. Ostentatious. IV. The grave. V. Dreams. VI. Apparitions. VII. Voices. VIII. Impulses. IX. Knocking. X. Blowing invisibly. XI. Prophecy. XII. Miracles. XIII. Magic. XIV. Air transport. XV. Seeing in beryl or glass. XVI. Conversations with Angels and Spit. XVII. Corps-candles in Wales. XVIII. Oracles. XIX. Extasie. XX. The Look of Love and Jealousy. XXI. The Second Sight. XXII. The Discovery of Two Murders by One Appearance (2nd edition with larger additions, (London, 1721)) Rare Book Collection Cardiff: Early English Octavos, BF1410.A8.
Bayle, Pierre, Various Occasions Reflected by the Comet Appearing in December 1680: Most Tends to the Popular Superstitious Explosion, Written to the Doctors of the Sorbon, (London, 1708), SCOLAR @ Newport: The Road to Enquiry at the Table, PQ1714.B3.A61.P3.
Borlase, William, The Antiquities, History, and Monuments of the County of Cornwall: Comprising Many Essays on the First Peoples, Superstitions, Customs, and Remains of the Most Remote Antiquities in Great Britain and the British Isles, as Illustrative and Proved by the Monuments Now Extant in Cornwall and the Isles of Scilly, with a Vocabulary in the Cornu-British Language (London, 1769). Salisbury Folio WG30 (1769).
Browne, Thomas, Sir, Pseudodoxia epidemica: Or, An Inquiry into the Several Tenets Received and Commonly Supposed Truths: Together with the Religio medici, (London, the sixth and last edition, corrected and expanded by the author, 1672). Cardiff Rare Books Collection: Early English Octavos, PR3327.A7.P8.
Browne, Thomas, Sir, The Works of Sr Thomas Brown, Kt. Doctor of Physicism, late of Norwich : containing I. An Inquiry into Common Errors and Mistakes. II. Religious Medicine: with Annotations and Observations thereon. III. Hydriotapia; or, Urn-Burial: together with the Gardens of Cyrus. IV. Some Miscellaneous Pamphlets. With an Alphabetical Table (London 1686). Cardiff Rare Book Collection: Early English Folios, PR3327.A1.C86.
Cartwright, Thomas, The Rhemists' Confusion of Translations, Glosses, and Annotations on the New Testament: So Far as They Contain Impurities, Heresies, Idolatry, Superstitions, Prophecies, Treasons, Slanders, Irrationality, Falsehoods, and Other Evils, Whereunto the Sense, Scope, and Doctrine of the Scriptures, and Humane Authors, Are Given by Them, Are Now Given (Leiden, 1618). Cardiff Rare Books Collection: Early English Folios, BS2081.C2.
Cawdrey, Daniel, Diatribe triplex, or a Triple Exercise: Concerning 1. Superstition, 2. Will-worship, 3. Christmas Festivall, with the Reverend and Learned Dr Hammond, (London, 1654). Cardiff Rare Books Collection: Early English Octavos, BL490.C2.
Curzon, Henry, The universal Library: or, a compleat summary of science: containing above 60 select treatises. In two volumes. I. Of theology, philosophy, ethics, economics, religion, games used in ancient festivals, metals, elements, geography, hydrology, travel, government, chronology, history, law, coins, medals, weights and measures, meteorology, rarities, mankind in the different sexes of man and woman, physick, chyrurgery, chemistry, cooking and dyet. II. Of animals, vegetables and agriculture, gems, metals, grammar and language, literature, poetry, logic, rhetoric, music, arithmetic, geometry, architecture, surveying, measuring, dialing, navigation; Military arts, fortifications, guns, astronomy, astrology, augury, magic, mathematical magic, dreams and shapes, literature, painting, colour and death, optics, angles, birds, inventions, the follies of ancient times, and the errors of men. With peculiar mysteries, experiments and curiosities therein (London, 1712). SCOLAR @ Newport Road: Ask at the desk. Carmarthen Collection, AG104.C8 1712.
Glanvill, Joseph Saducismus triumphatus: or, A complete and ordinary proof concerning witches and apparitions: in two parts. The first treating of their possibility. The second of their real existence (London: Third edition, with an addition, with two authentic but extraordinary stories of some Swedish witches, 1700). Cardiff Rare Books Collection: Early English Octavos. BF1565.G5 1700.
Hammond, Henry, Of Superstition, (Oxford, 1645). Cardiff Rare Books Collection: Early English Octavos, BL490.H2 1645. Hanmer, Meredith, The Jesuites banner : shewing their origin and success, their oaths and othe hypocrisies and superstitions .... With a tumult of late pamphlets [by Robert Parsons] secretly and rightly printed: a briefe commentary on two books, written in answere to M. Campions, the giving of the disputation &c, (London, 1581), Salisbury WG30(1581).
Lacy, John, The strange and wonderful prophecies of Mr. Christopher Love: Minister of the Gospel at Lawrence Jury, London; who was beheaded on Tower-Hill in the time of Oliver Cromwell, ... : with the most wonderful prophecies of the last revolution in France ... at large, : and Baxter's funeral candle in Wales, (London, 1794). Salisbury WG30 (1794).
Moore, Arthur W., The Folklore of the Isle of Man: Being an Account of the Myths, Legends, Superstitions, Customs, and Proverbs, Collected from Various Sources, with a General Introduction; and with Explanatory Notes to Each Chapter (London, 1891). Salisbury WC5.M.
Parker, Robert, A scholasticall discourse against the representation with the Antichrist in the rites: especially in the sign of the cross, (Middelburg, 1607). Cardiff Rare Book Collection: Early English Originals, BV197.S5.P2.
Prynne, William, Canterburies doome. Or the first part of the history of the conviction, indictment, condemnation, execution of William Laud late Arch-bishop of Canterbury: containing the several orders, articles, proceedings in parliament against him, from his first indictment to his tryall: together with the various evidences and proofs produced against him at the Lords Bar in the justification of the first branch of the Commons, charging him with his wise, strenuous endeavours to alter and corrupt the true religion of God, by the laws established among us. For introducing and establishing superstitions and idolatry in that manner, to an incomprehensible degree; And to reconcile the Church of England to the Church of Rome by some Jesuiticall policies practised: with his many answers to those proofs, evidences and commons answers thereto. Wherefore the Arch-prelates, many antiquities to be brought into the popery by degrees, are clearly found, and the ecclesiastical history of our church affairs, during his pontificall dominion, faithfully presented to the general view of the world (London, 1646). Cardiff Rare Book Collection: Early English Folios, DA396.L3.P7.
Roberts, Peter, Popular Cambrian Antiquities : or an account of some of the customs, traditions, and superstitions of Wales ; with observations on their origin &c, (London, 1815). Salisbury WG7.R.
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Shipton, Mother, The Life and Death of the Famous Mother Shipton; Containing an Account of Her Strange Birth and the Important Episodes of Her Life. Also Her Prophecies, Now Collected and Newly Explained, and Showing Some of the Most Remarkable Events That Have Happened or Will Happen (London 17 ??). Cardiff Rare Book Collection: First English Octavos. (កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម ជូនលោកអ្នកនាងអានដោយមិនគិតថ្លៃ
Special Collections and Archives (Superstition) Special Collections and Archives (Superstition) Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Implementing climate-smart agriculture activities in the Mekong Delta

ផ្សាយថ្ងៃទី 24 Jan 2025

(National Independent Newspaper, social media)
The Mekong River Delta (MRD) contributes 56% to Vietnam’s total domestic rice production and over 90% to Vietnam’s rice exports. More than 1.5 million hectares, more than half of the region’s total arable land, are used for rice production. Almost 80% of its 17 million people rely heavily on rice cultivation for their livelihoods. With this importance in the agricultural economy, the region’s rice production sector should be prepared for the challenges of climate change.
In recent years, the region has experienced salinity intrusion and droughts in the winter-spring season and floods in the autumn-winter season. El Niño and La Niña events have worsened the situation in the region. For example, in 2016, El Niño intensified the drought in the region, resulting in a loss of 700,000 tons of rice production.
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To address these issues, the Department of Crop Production (DCP) together with the CGIAR Research Program on Climate Change, Agriculture and Food Security (CCAFS) held a workshop on developing a response plan to cope with drought, salinity intrusion, and flooding in MRD’s agricultural areas. Using a regional integration perspective, participants developed an action plan on how to strengthen the rice production sector to respond to the impacts of climate change.
More than one hundred participants, including government officials from provincial and local government offices from each of the 13 provinces in the MRD region, representatives from key national institutions, and experts from national and international academic and research centers, attended the workshop held in Can Tho, Vietnam on 21 July 2017. This was a follow-up to related activities held in the MRD, such as: the 2016 El Niño Assessment Study; the first workshop on climate risk mapping held in November 2016; and separate provincial workshops held from March to May 2017.
The participatory development of a climate-smart risk map and adaptation plan (Climate-Smart MAP) for rice cropping systems was developed by CCAFS SEA to: seek a common understanding of flood and salinity risks; see how local knowledge can be used in developing risk maps; and identify gaps in methodology for further improvement.
Climate-Smart MAP was implemented in 13 provinces of the MRD from November 2016 to May 2017. Based on the input of researchers and experts, and indigenous knowledge about the topography, current infrastructure, hydrological management schemes, and provincial land use plans, risk maps on saltwater intrusion, drought, and flooding were created. Using these maps, each province developed an adaptation plan for their rice production system.
Dr. Leo Sebastian, Regional Leader of CCAFS-SEA, emphasized the role of using maps in addressing the impacts of climate change. He emphasized to the participants:
Maps open up many possibilities when adapting to climate change. Mapping may be simple, but it is a good starting point for a complex response that will evolve in the future.
He urged everyone to continue to improve the maps and use them, not only to address climate change issues, but most importantly to improve rice productivity.
Mapping the Issues
In the workshop, participants were divided into three groups based on the agro-ecological conditions of the provinces to discuss and revise the maps produced under the Climate-Smart MAP implementation. Several issues were identified by participants regarding the accuracy and relevance of the maps, the appropriateness of adaptation measures, and the impact of each provincial plan on each province and the region as a whole.
Regarding the maps, participants recognized the importance of updating some of the information. For example, the most recent land use map should be used as the base map for rice-based systems. They also suggested adding other risks besides crop yield reduction and including other climate change impacts, such as sea level rise. Water resource management and crop calendar adjustment were the most common action plans among the 13 provinces. Participants suggested the establishment of regional coordination committees to harmonize all proposed actions. Sharing resources and infrastructure (e.g. water, irrigation facilities) and information (e.g. planting schedules, water release schedules) would reduce conflicts among provinces.
Participants also called for improved forecasting systems, especially for weather-related events such as El Niño and La Niña. Weather information should be updated, relevant, and increasingly accessible to local governments and farmers.
Market information should also be included in the planning process. Participants emphasized that farmer income is also an important consideration in climate change adaptation actions.
Workshop participants formed small groups to discuss issues related to specific areas of the MRD. The group discussed the appropriateness of the adaptation measures and the implications of each provincial plan for each province and the region as a whole. Photo: Eisen Bernardo (CCAFS SEA)
Walking the right path
The DCP and provincial Department of Agriculture and Rural Development officials recognized the importance of risk mapping in preparing short, medium and long-term agricultural land use plans for each province, as well as for the MRD as a whole. In fact, in February 2017, the DCP issued an official directive requesting the MRD to develop an action plan for the practical implementation of the rice adaptation-based system and crop calendar.
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In response to the DCP’s guidance, several provinces have implemented their proposed plans. For example, Tien Giang province has incorporated an adaptive rice system into its land use plan. To address the problems of saltwater intrusion and increased flooding, the province has begun to cut and change the crop system and calendar for its eastern districts. On the other hand, An Giang province decided to change the autumn-winter rice season earlier to ensure a safe harvest before the annual flood from October to November.
Despite the success in some provinces’ implementation, there are still many areas for improvement. In his message, Dr. Nguyen Hong Son, Director of DCP, believes that there are still ways to make the map better and more useful. (National Independent Newspaper, published on social media, for you to read for free. If you want to support our publication, please contact our ABA account, Khmer money number: 500 708 383, US dollar number: 003 662 119
Implementing climate-smart agriculture activities in the Mekong Delta Implementing climate-smart agriculture activities in the Mekong Delta Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Music by the abbot of Wat Senghetran, Prey Veng Province

Music by the abbot of Wat Senghetran, Prey Veng Province Music by the abbot of Wat Senghetran, Prey Veng Province Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 1:49:00 PM Rating: 5

Khmer civilization in the post-Angkor period (Chattomuk-Longwek) continued from the previous issue

ផ្សាយថ្ងៃទី 23 Jan 2025

(Independent Newspaper, published on social media)
When a person dies, they usually place the body in an urn, perform a ceremony to offer fire to the gods, and then take the remains and bury them in a stupa that is often built on a mountain, such as Phnom Daun Penh (Preah Paramraja II, Chao Ponhea Yat), Phnom Ratchat (Preah Chanraja Chetiya). etc. In the case of a rival family and a murder, the king usually performs a ceremony to offer fire to the body to make it equal to the king. For example, Preah Dhammaraja I requested the bodies of his wife, Preah Srei Raja, and his nephew, Preah Srei Suryotaya, from the Siamese king, and Preah Chanraja ordered that the bodies of Ponhea Ong be brought from the battlefield when he led an army to attack the Khmer to perform a ceremony to offer fire to the gods according to royal tradition.
The entourage
They are seen as the first royal family: Uphayorach: In the original meaning, this word means that the king abdicates the throne to someone, who represents him and receives the royal title as the middle king, helping to encourage and remind the king and the two viceroys to be in the tenfold royal dharma. However, in reality, Uphayorach is a king who has a position after the king (for example, Preah Srei Suryopur).
Upharaja or Mahaupharaja: This position of viceroy has existed for a long time. The Viceroy was chosen from among the eldest sons or the most qualified of the reigning kings. However, in reality, this was not always the case. When King Satta I abdicated the throne to his eldest son, Preah Jayajetha, who was 11 years old, and promoted his second son, Chao Ponhea An, who was only 6 years old, to the position of Viceroy, this act caused much resentment among the nobles, officials, and the common people.
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The Queen Mother or the Queen Mother also seems to have a strong influence, because when King Keo Hwa I, the son of King Ponhean Nhom, did not live up to his royal duties, the Queen Mother, who was the Queen Mother, met with officials and sent a message to Ayutthaya to ask the King of Siam to send Princess Suryo Pur to come to Cambodia as the Queen Mother.
Chao Jwat Lha: Compared to today, Chao Jwat Lha has the same powers as the Prime Minister or the First Minister. After Chao Jwat Lha, there are four other high-ranking officials who are responsible for deciding the affairs of the state and managing the common land and the king. These four high-ranking officials are considered to be the four pillars of the temple, so they are collectively called the four pillars:
Oknha Kralahom
Oknha Wang
Oknha Yamareach
Oknha Chakrei
Mahatalika: This is a civil servant who has the title of serving the king. The king was originally a mahatalika who was promoted to the rank of Khun Luang Preah Sade by King Srei Sokun Bot.
Oracle: A type of official with a very important function, because in that era, from the time the king ascended to the throne, the people believed in fortune telling. Before moving the capital from Toul Bashan to Phnom Penh, King Boromraja II, Chao Ponhea Yat, ordered the great oracle, the blue oracle, and other officials to come and inspect the place according to the rules of fortune telling. When King Srei Sokunbot had a dream in which he saw a dragon chasing a horse, he had the oracle predict that someone wanted to usurp the throne, namely King Kan.
Chao Chit, Chao Cham: Chao Chit were women in the royal family who served as close servants in the royal family, while Chao Cham were ordinary women who were given as wives by the king.
Generally, the royal power is inherited from the father who reigns to the son, meaning that when the father dies or abdicates, the eldest son has the right to succeed the throne, and if the eldest son dies before he can succeed, the next son has the right to succeed the father. For this reason, we see that King Narayana succeeded King Paramraja II, King Ponheayat succeeded King Paramraja IV, and King Paramraja IV succeeded King Chanraja because his eldest son, Ramathipadee, died before he could succeed him (according to some royal genealogies, he was swallowed by the earth). In the case where the king did not have a son to succeed him, this right went to the younger brother. King Chanraja succeeded King Srei Sukanthabot because his son, Ponheayasaraja, died before he could succeed him. If this custom is not respected, a crisis is inevitable: this is the case of Srey Suryotaya, who was crowned as the successor of her father, Preah Narayanaraja, but instead went to Preah Srey Raja as a sub-king, which led to ten years of civil war (1475-1485). During the period we are studying, it is observed that there was interference by officials in the selection of kings to ascend the throne, and this interference was very effective. After all, Preah Srey Raja, Preah Paramraja VII, Chao Ponhea An, and Preah Srey Suryopur all ascended the throne due to the intervention of these officials. In the case where a person, even a high-ranking official, even a relative of the reigning king, but did not have the right to inherit the throne and instead used force to ascend the throne, he was called Sdej Chrek Rakhi (Sdej Kan Preah Ram Cheung Prey).
There were frequent crises in the royal family, which led to internal conflicts: the war between Srey Raja, Srey Suryotoya, and Dhamma Raja for 10 years (1475-1485) and the war between Srey Sokunthobot and King Kan Chan Raja (1509-1512 and 1516-1525). The reasons for these conflicts were more personal than common interests. However, Srey Suryotoya fought Srey Raja only for her own interests, namely the right to succeed her father, King Srey Sokunthobot, who sought to kill King Kan, fearing that this official would usurp the throne. King Satta I abdicated the throne to his sons, who were all young, for fear that the throne would go to his younger brother, Srey Suryophor, who was more capable and popular. When conflicts arose, the national leaders did not favor amicable solutions, but were willing to rely on neighboring countries to mediate internal disputes between the Khmer people. For this reason, King Dhammaraja went to the Siamese king to send an army to capture Princess Srei Raja and Princess Srei Suryotoya and take them to Siam.
At that time, the Khmer did not yet have any concerns on the eastern border, because Champa was engaged in a war with the Nguyen lords, who were gradually swallowing up the kingdom's territory.
However, on the western border, the Khmer king tried to reclaim the territory that had been lost since the 13th century. It was for this purpose that King Srei Raja, King Chantharaja, King Paramraja IV, King Sattha I, led an army to attack the capital, Ayutthaya, and liberated and regained much of the territory. The reason for the Khmer's success was that Burma had frequently attacked Siam, capturing the capital of Ayutthaya twice (1524 and 1569) and making Siam a vassal state for 15 years. The Khmer king knew how to take advantage of the enemy's weakness by attacking more troops and was able to regain the lost territory. At this point, European documents say that the Khmer made an alliance with Burma to attack Siam, but Khmer documents do not mention this. The same European source added that later the Khmer turned to forming an alliance with their enemy (the Khmer-Siamese Treaty of 1574, Preah Sattha I ordered Srey Suryo Pur to raise troops to help Siam defeat Burma), but it did not work out well because after freeing itself from Burmese rule, Siam often raised troops to attack the Khmer, saying that the Khmer did not keep their word. In fact, Siam did this only in the context of expanding its territory. Therefore, in the face of the dangers that constantly threatened the nation, the Khmer kings from the first century onwards turned to the Portuguese and later to the Spanish for help. He greatly favored European missionaries so that they could intervene and ask for military aid against the Siamese. He promised to open the right for them to spread Christianity in all parts of his kingdom, help build churches and provide them with food, rice, etc. The Spanish in Manila wanted to establish a protectorate over Cambodia and sent troops and missionaries to Cambodia several times, but they did not succeed as they wished. Finally, the Sun Goddess, who was captured by the Siamese army and taken to the city of Ayutthaya, returned to Cambodia, bringing Siamese influence to spread. It should be noted that the Siamese, who practiced Buddhism like the Khmer, strongly opposed the attempts to spread religion by the Europeans, especially during the reign of King Naresora.
At that time, Cambodia was no longer a major territorial power: the outermost provinces, the rural provinces such as Sukhothai, Ayutthaya, Lopburi, and Kotarabo (Phimay), had all been lost, and the Samut Prakan states such as Champa, Annam, and Java, Mon, no longer existed. The northern border of Cambodia fell to the Tonle Sap or a little above it and Laos. The west bordered Paschim Borei and Rayong, the northwest bordered Nakhon Ratchasima, the east bordered Champa, and the south bordered the China Sea and the Gulf of Siam.
According to the genealogy, the Khmer Empire at that time had approximately 70 provinces: Longwek, Amarintbo, Krakor, Kor, Pursat, Battambang, Russeysanh, Tam Seema, Mongkol Borey, Rayong, Surin, Singkar, Kampong Siem, Stung Treng, Cheung Prey, Kok Ses, Anlong Reach, Prom Tep, Prey Kdei, Stoung, Chikreng, Roluos, Siem Reap, Kampong Svay, Mlou Prey, Choam Ksan, Tnaot, Teuk Chor, Siem Bok, Sambok Sambo, Kratie, Chlong, Tbong, Bashan, Toeng Dang, Prey Veng, Tbong Khmum, Ba Phnom, Romdoul, Svay Paep, Rong Damrei, Prey Nokor, Long Hor, Cheung Badeng, Samrong Tong, Bati, Lek Dek, Treang, Banteay Meas, Thpong, Bassac, Baria (Bara), Peam, Koh Slaket, Kampot, Kampong Som, Teuk Khama, Peam Mesor, Preah Trapaing, Kramoun Sar, Don Nai, etc.
It should be noted that among these provinces, some provinces remain as provinces to this day, such as Pursat, Battambang, Stung Treng, Siem Reap, Kratie, Prey Veng, etc. Some provinces were relegated to districts, such as Mongkol Borey, Stoung, Chikreng, Roluos, Teuk Chor, etc., while others lost their names and merged with other provinces.
Each province was divided into districts, and each district was divided into many villages. However, many provinces were grouped into large areas called lands. Land > Province > District > Village
Since the king was the source of all power, and his entourage was made up of the royal family and high-ranking officials, it can be understood that it was these entourage who made the central administrative machinery work. As we have already mentioned in each section, from the royal family, after the king came to the throne, there were the Viceroy, the Viceroy or the Grand Viceroy, the Mother of the King, the Queen Mother, the Grand Chancellor, and four senior officials who are commonly called the Chatostambha, namely:
Oknha Yamareach (Minister of Justice)
Oknha Kralahom (Minister of the Navy)
Oknha Wang (Minister of the Royal Palace)
Oknha Chakrei (Minister of the Army).
Therefore, the Viceroy and these four senior officials are comparable to the current cabinet, which is commonly called the General Staff. These five senior officials are called the Ek officials, which are officials who go up to the King: these officials have the function of making the central administration work and also have power over some provinces. In addition, there are officials for the rank of Uphayorach, officials for the Trii rank of Preah Uparach or Maha Uparach, and officials for the Chatva rank of Preah Vorarach Mata or Preah Vorarach Ayyaka. All four officials for this, except for Chao Jwatalaha, who has the title of Samdech Chao Ponhea, all have the title of Oknha, a tycoon of 10 Hupan (Hupan: the Siamese word for a thousand, meaning 1,000 soldiers under the command of an official).
In addition to the above-mentioned high-ranking officials, there are many other middle-ranking and lower-ranking officials with the following titles:
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Chao Ponhea.............9/10 Hundred Thousand (District Chief)
Ponhea..................7/8 Hundred Thousand (District Chief)
Preah.....................6 Hundred Thousand
Luang....................5 Hundred Thousand
Khunmen...............4 Hundred Thousand
Okmen.................3 Hundred Thousand
Chakmen..................2 Hundred Thousand
Men......................1 Hundred Thousand.
As for the officials who had not yet accepted the title, they were called Nai.
In the first part, which deals with the division of the empire, we saw that the Khmer land was divided into about 70 provinces, and these provinces were grouped into regions called Dei. In each region, there was a Kraang king (sometimes called Kraang king, this word probably comes from the ancient word Martanh, which is used in Khmer inscriptions). Each Kraang king had the role of governing his own region, and also had the role of governing his own province. According to the Khmer royal genealogy, during the reign of King Dhammaraja I, five royal princes were appointed:
Ponhea Techo, district chief of Kampong Svay Province1
Ponhea Soura Lok, district chief of Pursat Province1
Ponhea Srei Dhamma Techo, district chief of Ba Phnom Province1
Ponhea Pisno Lok, district chief of Traing Province1
Ponhea Orjoon, district chief of Tbong Khmum Province1.
As mentioned above, we see that in each province there is a high-ranking official in charge. This official is commonly called the district chief: for example, the official in charge of Traing Province is called the district chief of Traing Province.
According to the Khmer royal genealogy, it is known that the district chiefs all had 10 or 9 thousand sakta, and from ancient times they were all appointed as Samdech Chao Ponhea because those district chiefs were all relatives of the king. However, later, those district chiefs often did not respect the generals enough and were demoted to just Chao Ponhea. It should be noted that Chao Ponhea is also the title of the son of the king (e.g. Chao Ponhea Damkhatraja, Chao Ponhea Chantraja, Chao Ponhea Tan, Chao Ponhea An, Chao Ponhea Nhom, etc.). If a district chief has 8 or 7 thousand sakta, he must be appointed as a Ponhea.
Each province is divided into several districts, which are governed by district chiefs. And each district chief is likely to be divided into communes and villages, with commune chiefs and village chiefs as administrators. (The Independent National Newspaper is published on social media for you to read for free. If you want to support our publication, please donate through ABA account. Khmer money number: 500 708 383 Dollar money number: 003 662 119
Khmer civilization in the post-Angkor period (Chattomuk-Longwek) continued from the previous issue Khmer civilization in the post-Angkor period (Chattomuk-Longwek) continued from the previous issue Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Top 10 Buddhist temples in Indonesia

ផ្សាយថ្ងៃទី 22 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
Indonesia comes with any tribe that offers the beauty of diversity. It brings many different languages, foods, or even religions like Buddhism. Buddhism is mostly Chinese and they are living in almost every region in Indonesia.
The total Chinese population in Indonesia is about 4-5% of the total Indonesian population. It is believed that they came from some districts in China to Indonesia a long time ago. History says that in the 7th century, they already went to learn Sanskrit in Java.
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Article about the mention of China in the Indonesian regulation from Article 2 UU Number 12, 2006. Since the Chinese have become part of Indonesia legally, their religion has also been the same. Most of them have become Christians, Muslims, or Buddhists, which are part of the religions in Indonesia.
Speaking of Buddhism, every Buddhist always goes to pray in the temple. That is why there are so many amazing Buddhist temples in Indonesia. Here are some of them.
1. Borobudur Temple
Borobudur Temple is the largest Buddhist temple in Indonesia. It is also one of the most beautiful World Heritage Sites in Indonesia by UNESCO. The architecture of Borobudur brings the theme of Buddhism.
2. Kalasan Temple
Kalasan Temple is located in Kalasan, Sleman, Yogyakarta. It is not far from the famous Prambanan Temple and Adi Sucipto Airport, the best airport in Indonesia. This temple claims to be a Buddhist temple because its architecture is full of Buddhist themes.
3. Mendut Temple
Mendut Temple is located in Magelang, Central Java and is not far from Borobudur Temple. It is not as big as Borobudur Temple. It does not have the same history as Borobudur Temple, but it has the same meaning for Buddhists as a place of prayer.
The Mendut Temple has three large sculptures that symbolize the greatness of Buddhism. They are the Dhyani Buddha Wairocana with the Dharma Cakra Muda hand gesture (mudra) and accompanied by a statue of Awalokiteśwara (Padmapāņi) on the left and a statue of Vajrapāņi on the right.
4. Pawon Temple
The Pawon Temple is located in Magelang between the Borobudur and Mendut temples. The temple is very small, but the meaning of the greatest Buddhism is strong. The details of the reliefs and statues show the most Buddhism.
The Avon Temple claims to be the burial place of the ashes of King Indra of the Syailendra dynasty in around 812 AD. King Samaratungga built the temple to house the tomb of his son, who would remain a Buddhist.
5. Brahu Temple
The Brahu Temple is located in Mojokerto, East Java. It has a unique architecture, but the details of the reliefs show Buddhism there. The material is made of red brick, which is rarely found in any temple in Indonesia.
The Brahu Temple was built around the Majapahit Kingdom and has inscriptions written by Mpu Sendok. The people believe that the temple is the place where most of the kings were their tombs at that time.
6. Banyunibo Temple
The Banyunibo Temple is located in Sleman, Yogyakarta. The temple area is large with several temples built there, but the iconic one is the Banyunibo Temple. It has a Buddhist temple, which means tears.
The Banyunibo Temple was built around the Mataram Kingdom in the 9th century. Every detail of its relief is presented as a magnificent Buddhist monument.
7. Muara Takus Temple Muara Takus Temple is located in Kampar, Riau Island. The temple is built of red bricks and stones. The colors are mostly like Brahu Temple, but it is larger. The landscape is similar to Borobudur Temple, but smaller.
Muara Takus Temple was built around the Sriwijaya Kingdom for Buddhism at that time. It shows that most Buddhists lived in that era.
8. Bahal Temple
Bahal Temple is located in Padang Lawas, northern Sumatra. It claims to be the largest Buddhist temple in northern Sumatra. It was built around the 11th century under the Panai Kingdom.
Bahal Temple consists of several temples called Bahal I, Bahal II, and Bahal III. Dedicated to the Supreme God for Buddhists in Sumatra at that time.
9. Jabung Temple
Jabung Temple is located in Probolinggo, East Java. It was built around 1354 AD under the Majapahit Empire. It claims to be the tomb of a Buddhist king. Many Buddhists still pray there to this day.
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10. Plaosan Temple
Plaosan Temple is a temple area with several Buddhist temples. It has two largest temples on either side of the temple. They are called Plaosan Lor and Plaosan Kidul. (Independent Newspaper, published on social media, for you to read for free. If you want to support us, please support our publication through ABA account Khmer money number: 500 708 383 Dollar money number: 003 662 119
Top 10 Buddhist temples in Indonesia Top 10 Buddhist temples in Indonesia Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Khmer History: King Indravarman I (877-889 AD) Part 1

ផ្សាយថ្ងៃទី 21 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
Indravarman I (Sanskrit: Indravarman I) (reigned 000-890 AD) reigned (877-889 AD) after receiving the throne, he was given the title "Dulivrajabat Thulijengvakarteng Aungsrindravarmandev" which translates to "King of the Northern Lands, Preah Karteng Aung Srindravarmandev" with a capital named "Hariharealay" (Kh-pronoun: Hariharealay) &(Foreingners text: Hariharālaya) in the Roluos region of Siem Reap. King Indravarman I was also a cousin of King Jayavarman III. At the end of the 9th century, he handed over his kingdom to his son, Yasovarman I, in 889 CE. It was then that his son founded the great city of Angkor, the foundation stone of the Angkor Empire in the early 10th century, a period of great influence for the Khmer people in Southeast Asia.
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According to the stone carving records, Preah Ko Temple (K.713) was dedicated by "Saka.801" (Saka.801) on January 29, 880 AD, dedicated to three ancestors who were relatives of the king who had passed away. The central tower of the temple is dedicated to King Jayavarman II and his wife, "Dharanindra Devi", in the rock carving (K.320a), while the northern temple is dedicated to King Rudravarman and his wife, Rajendra Devi, in the rock carving (K.318a), and the southern temple is dedicated to his father, "Prithivarman" and his mother, "Prithidevi", in the rock carving (K.315a) & (K.713b). (Please wait to read in the next issue)
Khmer History: King Indravarman I (877-889 AD) Part 1 Khmer History: King Indravarman I (877-889 AD) Part 1 Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Learn the guitar yourself: tips and tools

ផ្សាយថ្ងៃទី 20 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
You can learn anything you want to do. Education has never been more accessible than it is today. So anyone who wants to learn guitar should try teaching themselves. To help you with this, I’m going to share some free tools and tips that you can use to learn guitar on your own. It may sound overwhelming, but I’ve done it, so it’s definitely not that hard.
What’s the best way to learn guitar? Here’s what you need to do:
Get a room with a locked door
Accept your weaknesses
Record yourself playing the guitar
Use your wits
Practice when your chronotype wants you to
Use a stick
Try chewing gum
We, the editors of the Independent National Newspaper, would like to express our deepest gratitude to all of you who have supported and enjoyed reading the Independent National Newspaper through our social media. The Independent National Newspaper will strive to provide you with new information and knowledge for free. If you would like to support our publication, please send it via ABA account Khmer money number: 500 708 383 Dollar money number: 003 662 119
The answer to this question lies in who "I" am. Your personality and desire to play the guitar will determine whether you need a teacher or not. If you want a guitar teacher, that's great. Do what's best for you.
But if you enjoy playing and you really want to learn guitar, you don’t need a teacher. (Sorry, guitar teachers. Many people don’t need us.)
The internet is full of information — so much that you can learn almost anything. So if you’re passionate about playing guitar, you can go to YouTube or Google and look up how to play your favorite songs.
Here’s how to teach yourself guitar. I want to share some of the tools I used when I was learning guitar. In a sense, these things are my guitar teachers.
Sometimes I still use ChordFind, usually when I’m looking for a complicated chord or one I’ve “made up.” It’s simple and perfect for beginners.
You can type in the chords you need to know, or you can do a reverse lookup of what you type in the fingerings and see what the chord is called. It’s been a staple in my studies, so it’s worth checking out.
Guitar Chart Physics I just finished telling you about chord finder websites — why do you need a chord chart? You need one hanging on your wall for quick reference.
When you’re just starting out, it can take a while to learn the basic major and minor chords. And you don’t want to waste time taking your hands off your guitar to download a website.
On the other hand, if you’re practicing and you can’t remember how to play a chord, just look up and see your chord chart on the wall. It’ll make things easier and you’ll learn faster.
Ultimate-Guitar
Ultimate-Guitar.com is the place to go if you want the right chord progressions for your favorite songs. They’re not official chords, but guitar players with good ears put in the chords, then people vote for the best ones. So the most accurate ones rise to the top.
This site is a hub for learning guitar on my own. I just search for the song I want, find the highest-rated version, and play it until I get it down.
Because of the internet, you can learn how to do anything. The best example is YouTube. If you want to learn it, there’s probably a video for it. So if you think you’d do better with a teacher — by seeing someone do what you’re supposed to do — go to YouTube.
The only thing to remember is who you’re getting these virtual lessons from. Make sure the YouTuber knows what they’re talking about. You don’t want to learn bad technique that becomes a habit. Here are some ways to tell if a YouTube Guitar Teacher is legit:
How many subscribers do they have?
How many views, likes, and dislikes does this video have? What are people saying in the comments (generally in agreement/disagreement)? Source Listen To play your favorite songs, you have to play along with them. So you'll need some way to hear them.
You can use headphones or speakers, but I recommend speakers or your phone. You want to be able to hear your guitar clearly as well as the music. Once you have those tools, then you can move on to these instructions for learning to play guitar on your own. Get a room with a locked door. This may sound ridiculous, but here's why I included it: When you first start learning guitar, you're going to sound bad. Every guitarist starts here — Jimi Hendrix, Eric Clapton, those guys from Dragon Force. And you don't want unsupportive people to discourage you.
When I was learning, I spent hours in my room every day, practicing by myself until my fingers hurt. And I'm glad there was no one around to witness it, otherwise I would have given up.
Accept your weaknesses. The first step to making progress is to admit that you need to make progress. So the first thing you need to do when learning guitar is to realize that you have a weakness. It could be your rhythm. It could be the size of your hand. Or maybe you just don't like the pain in your fingers.
Whatever it is, do it more. Focus on your weaknesses during your practice. It might not be fun, but you have to do it to get better.
Record yourself playing the guitar. Any musician will tell you how important it is to have an ear for the guitar. But when you’re learning the guitar on your own, you only have your ears.
That’s why you should record yourself. Pull out your phone and use your voice recorder to record yourself playing the song you’re learning. Come back a few days later, listen with a fresh ear. You’ll be able to hear what you can do better.
Use Finesse
Strumming can seem like the hardest part of playing the guitar for beginners. But it’s what separates the average guitarist from the great guitarist.
The trick with strumming is to use finesse. I see a lot of new players playing every strum like it’s the last song. But that’s okay, you can ease up a bit. In the words of Ned Schneebly1, “Loosey goosey baby. Loosey, loosey.” Playing in time and with varying speeds (soft/hard) is key.
Practice when your Chronotype wants you to. Chronotype2 determines when a person tends to sleep at certain times of the day. It basically tells you whether you’re a night owl or an early bird.
Your chronotype can also help you learn better at certain times of the day and less so at others. So knowing your chronotype5 can help you learn guitar better, as long as you practice when your chronotype says you should.
I’m not saying you shouldn’t practice during your “down” time, but practicing when you’re “on” can lead to better and faster results. Use Chunking. What is chunking? This is when you learn small activities or bits of knowledge at a time.
So instead of learning one big thing at a time, you can break that thing down into smaller tasks. Then your brain can connect the dots, building skills with all the parts. Just follow baby steps. One small thing a day will lead to many great things over time.
Try chewing gum. I can’t really do this method because my TMJ is starting to kick in, but you should try it. It’s a legitimate technique that can help you study better.
Baylor College of Medicine conducted 3 studies and found that “students who chewed gum had better final grades than those who didn’t chew gum.” The idea is that chewing gum helps circulate blood to the brain, thus relieving anxiety and stress and increasing alertness. Learning the guitar is different from learning math, but learning is learning.
Prepare for "The Hump" There's something every guitarist faces: the hump. Ask any guitarist about the "hump" and they'll know what I mean.
The hump is when you start to feel like your guitar playing is plateauing. Maybe you know some chords, you have a good feel for your strums, and you know some songs.
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But then you get stuck. Maybe it's a chord progression you can't get your head around or a pattern you're not used to playing.
And remember, every guitarist has had their own experiences, some longer than others. This is the ultimate test to see if you really want to play the guitar. If you have a real drive to play, you will be able to push it through deliberate and consistent practice. (The Independent Newspaper, published on social media, for you to read for free. If you want to support our publication, please contact our ABA account, Khmer money number: 500 708 383, US dollar number: 003 662 119
Learn the guitar yourself: tips and tools Learn the guitar yourself: tips and tools Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Mekong River cruise

ផ្សាយថ្ងៃទី ១៩ មករា ២០២៥

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
The Mekong River is 4,900 kilometers long, flowing through the borders of six countries in Asia. Its waters have shaped the history and culture of Southeast Asia for thousands of years.
You’ll find real life along the banks of the Mekong: beautiful temples, mysterious caves, and quiet towns are all visible to travelers cruising along the river. That’s why we’ve featured this four-country tour that follows the Mekong River in Southeast Asia, starting in Thailand and ending where the Mekong flows into the South China Sea from Vietnam.
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Chiang Rai, Thailand, bordered by mountains to the west and the Kok River (a tributary of the Mekong River) to the north, the Thai city of Chiang Rai makes a great jumping-off point for travelers traveling along a mighty river, but travelers should still spend a few days exploring this provincial city.
Modern Thai artists have captivated the people of Chiang Rai with their visually stunning temples, including the Baan Dam "Black House" filled with experimental taxidermy. The gleaming white Wat Rong Khun and the colorful Wat Huai Sai Khao.
After enjoying a stroll through the night markets and a day trip to the former Mekong capital of Chiang Khan or the Yunnan mountain town of Mae Salong, board a bus to the Lao border crossing at Chiang Khong/Huay Sai, a popular departure point for the slow boats that travel. On to the former capital of Luang Prabang, our next stop. For a look at the cruise options along this route, read this 14-day itinerary through Laos, Vietnam and Cambodia, spending most of the time aboard a luxury cruise ship on the Mekong River.
Luang Prabang, Laos Luang Prabang would be nothing without the Mekong. The former Royal Palace, now the National Museum of Laos, sits on the banks of the Mekong River, ideal for the king to travel in and out of state by royal boat.
The city’s sights and activities still recall the glory of Luang Prabang, the seat of the royal family – the 450-year-old Xiengthong Temple retains the ornate gold splendor of its origins as a state temple. And monks still take alms from beggars on the city’s streets in a graceful ritual called Tak Bat.
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From Luang Prabang, you can take a boat to riverside craft villages where rice wine and paper are traditionally made. And to Pak Ou to visit the sacred caves of Tham Ting and Tham Phum, where hundreds of Buddha statues testify to centuries-old local beliefs. (The Independent National Newspaper publishes on social media, for you to read for free. If you want to support our publication, please contact our ABA account, Khmer money number: 500 708 383, US dollar number: 003 662 119
Mekong River cruise Mekong River cruise Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Animal Crossing: New Flowers and Hybrids Guide

ផ្សាយថ្ងៃទី 18 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
Animal Crossing: New Horizons on Switch has a lot of flowers, including some new to the franchise. In this guide, we'll explain how flowers work and the colors you can get from breeding and pollinating them with crocuses, lilies, pansies, roses, and daisies to create blue, pink, and even black flowers.
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How Flowers Work in Animal Crossing When switching, each player has a unique type of flower on their cliff. These can always be purchased from your shop. After you create the Nox Crane, more flower varieties will be available for purchase. To get them quickly, you may need to travel to some of your friends' islands or get lucky on Nox Mill Island.
As with previous Animal Crossing games, you can crossbreed and create unique hybrid colors. The best way to do this is to plant your flowers in a grid pattern, leaving some space for other plants to pollinate and hybrid flowers to grow.
Flowers need water (from rain or from you and your watering can) to grow and produce offspring. Watering flowers. Having a friend from another island watering your flowers makes them more likely to produce offspring, according to data from flower researcher Aeter. Aeter also has a checklist of the most effective ways to grow hybrid flowers, while our guide is easy for beginners. You can pick flowers without destroying the entire plant. Press Y while standing on a flower and you will pick the flower and leave the stem to regenerate. You can use these flowers in DIY recipes.
Please note that some flowers planted next to each other will still produce new flowers even if they are not hybrid colors. These hybrid colors are not available for purchase and require breeding to create. Some people will have success finding rare flowers from the Mysterious Island Tour, but below we have listed an easy way to breed flowers from scratch.
There are many ways to get specific colors, but we are listing the combinations with the highest probability of creating rare colors without using flowers from the Mysterious Island.
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All of our combinations below start with seeds that you can buy at Nook's Cranny or from Leif's counter.
Animal Crossing: New Flowers and Hybrids Guide Animal Crossing: New Flowers and Hybrids Guide Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 9:00:00 PM Rating: 5

Khmer traditional music group

Khmer traditional music group Khmer traditional music group Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Khmer History: Jayavarman VIII (1243-1295)

ផ្សាយថ្ងៃទី 17 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
King Jayavarman VIII (1243-1295) His reigning name was Tulivrajabat Tulivrajanjeng, Kamteng Aungsri Jayavarmandev. His death name was Varbat Paramevaraputa. During his reign, no major new buildings were built, but many Buddhist statues were destroyed. The royal priests, Madhurendra Rajabandhit and the Brahmin Jaya Mahajasad were also his father-in-law. He was the successor to Varbat Indravarman II. (If you count the number of duplicates to three, he is numbered Jayavarman 11.
The king who succeeded King Indravarman II was King Jayavarman VIII, who was not known to be related to the previous kings. King Jayavarman VIII was a strong believer in the Hindu religion. Since the beginning of his reign, he began to reorganize the Hindu religious customs.
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During his reign, there was a strong reaction from the followers of Brahmanism towards Buddhism, at which time there was a lot of damage or destruction of Buddha statues, which were built in large numbers during the reign of King Jayavarman VII and his son, King Indravarman II, who reigned before him.
Jayavarman VIII's first wife was named Chakravatirajadevi, the daughter of a former royal priest or Sikesa. She had another cousin, the Brahman scholar Jayamungulat, whom her husband revered so much that he built a temple in his kingdom to house a statue of this Brahman. In the country, the general public and some high-ranking officials of the royal court, who still respected Buddhism, which was brought from Sri Lanka by Prince Kamalin, a son of King Jayavarman VII in 1190 CE, were unhappy and the reaction of the followers of Brahmanism, who destroyed or scratched and damaged Buddhist statues and other relics, caused chaos against the collection of taxes or levies to finance the construction of various monuments for the Brahman religion. In foreign policy, Jayavarman VIII had to deal with the increasing number of Siamese revolts from Yunnan (in the inscription Yun, later Yuon), a province in southern China, during the Mongol invasion of China. The Siamese, who had adopted Mongol military tactics and had copied or adapted the Khmer script, rebelled and seized the Mekong Delta from the Khmer. Eventually, the Siamese, under the leadership of Ream Kamhaeng, declared independence and seized the old Khmer city of Sukhothai as their capital.
In addition, Jayavarman VIII had to face the Mongols, who had invaded and conquered all of Southeast Asia after conquering China and establishing a dynasty (the Yuan Dynasty) that ruled the country from 1279 to 1368. In 1283, after conquering the northern and central parts of Champa, General Sogatu, the commander of the Mongol army, sent two generals to enter Cambodia, but both were captured by the Khmer.
Although the Khmer army captured the two Mongol generals, Jayavarman VIII decided to pay tribute to Kublai Khan in 1285 CE. In 1290, the Mongols regained their independence.
At the end of his reign, in 1295, a dynastic crisis occurred, which prompted Jayavarman VIII to abdicate and hand over the throne to his son, Thitopadei, his son-in-law, named Srindaravarman. At the time of his death, King Jayavarman VIII was given the death name Paramevaraputa.
An incident that occurred in 1295 AD, when his daughter, Srindrabhupeshvara Chodya, stole the talisman, the symbol of royal power, and gave it to her husband, forced his father, King Jayavarman VIII, to abdicate and hand over the throne to his son, Srindravarman, who succeeded him that year.
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A Chinese diplomat of Emperor Temur Khan, who arrived in Cambodia in 1296, named Jiutaguan, also testified to the event. He wrote that the change of reign was brutal, the new king who ascended the throne was the son-in-law of the previous king. He added that the king’s daughter stole her father’s golden khan and gave it to her husband. Mr. Chivta Kwan claimed that the son of King Jayavarman VIII, who was to succeed his father, did not accept the new king to take the throne and left the palace to go to recruit troops. The new king caught him, cut off his toes, and imprisoned him in a dark room. (កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម ជូនលោកអ្នកនាងអានដោយមិនគិតថ្លៃ បើសប្បុរសជនចង់ជួយឧបត្ថម្ភ ការផ្សាយរបស់យើងខ្ញុំ តាមរយៈគណនី ABA លេខលុយខ្មែរ: 500 708 383 លេខលុយដុល្លារ: 003 662 119
Khmer History: Jayavarman VIII (1243-1295) Khmer History: Jayavarman VIII (1243-1295) Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

King Sisowath Monivong

ផ្សាយថ្ងៃទី 16 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
Sisowath Monivong (27 December 1875 – 24 April 1941) (King of Cambodia) was the King of Cambodia from 1927 to 1941. His official title was Preah Bat Samdech Preah Serei Monivarman Kum Luang Chao Chakrebangsa Sisowath Monivong of the Kingdom of Cambodia.
Sisowath Monivong was the sixth son and second son of King Sisowath. His mother was Queen Van, who later held the title Samdech Preah Vorachani. He was born in Phnom Penh in 1875. At the time, his eldest son, King Norodom, was reigning in Oudong, which was under French protection. In 1884 After the French took control of Laos and occupied Vietnam, Cambodia became a French colony. Siam was defeated in the war but not conquered. The royal family moved from Oudong to the new capital, Phnom Penh, where King Sisowath Monivong resided.
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In 1904, after the death of his father, his father, King Sisowath, who was the crown prince, ascended the throne as king. At that time, he also became the crown prince of the Kingdom of Cambodia. In 1904, He accompanied King Sisowath to France.[1] At that time, he studied at the Saint-Maixent military academy. He completed his studies for two years and later received the rank of lieutenant in the French Foreign Legion. He was sent to Brive and then to Paris. In 1909, he returned to Cambodia. He was promoted to the ranks of lieutenant in 1910, captain in 1911, and lieutenant in 1912. 1916, Chief of Battalion. 1922, he was then exempted from military service. During World War I, he served as an active volunteer officer. This military service earned him the Cross of Commander of the Foreign Legion and the title of Samdech Preah Keo Fa. He then assumed the positions of "Secretary-General of the Cabinet" and "President of the Royal Family Association". King Monivong had many concubines, at least six of whom were officially recognized after bearing him children. Among them was a woman known as "Maek", a member of the royal dance troupe, who bore the title "Khun Preah Mneang Bophanoralak Meek". In 1934 or 1935, two cousins ​​came to live with Meek.[2] The youngest cousin, about 6 or 7 years old, was known as "Salot Sar", who later changed his name to Pol Pot, and lived under the control of Meek until 1942.
In 1927, his father died, and King Sisowath Monivong ascended the throne at the age of 52. Like his father and his father, King Monivong was a nominal figure or person of high rank but without the power of the French administration, and full power was vested in the French Governor-General.
During King Monivong’s reign, Cambodia seemed to be open to outside communist influence. In In the 1930s, Vietnamese leader Ho Chi Minh founded the "Indochina Communist Party", which gained considerable popularity in Cambodia. The Cambodian communists set as their primary goal the overthrow of the French. In 1940, when France was defeated by Nazi Germany, Vichy France took power in the non-French colonies. In late 1940, King Monivong was informed of the Japanese invasion of Vietnam. The Japanese invaded and occupied Cambodia in early 1941. The Japanese placed Cambodian Vichy French officials in charge under the protection of the Japanese. The Cambodian king was beholden to the Vichy French, who were in turn beholden to the Japanese. In the western part of Cambodia, Thailand, an ally of Japan, occupied some territory. After learning of the situation, King Sisowath Monivong voluntarily retired from royal duties and went to his palace on Mount Bokor in Kampot province in late 1941, where he died the same year. His royal title is ""His Majesty Preah Sisowath Monivong Preah Khattikoth".
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Although King Monivong's son, Prince Sisowath Monireth, was the rightful heir to the throne, the French authorities decided to choose King Monivong's grandson and the son of Prince Sisowath Kosom and Prince Norodom Suramarit, Prince Norodom Sihanouk, to succeed the throne, believing that he was easier to persuade than Prince Sisowath Monireth. (National Independence Newspaper publishes on social media for you to read for free. If you want to support our publication, please use the ABA account, Khmer money number: 500 708 383, US dollar number: 003 662 119
King Sisowath Monivong King Sisowath Monivong Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

Insectivorous plants

ផ្សាយថ្ងៃទី 15 Jan 2025

(កាសែតឯករាជ្យជាតិ ផ្សាយតាមបណ្តាញសង្គម)
Venus flytrap It’s a clever carnivorous plant that lures insects into its dead chamber, traps them, eats them, and then expels them when it’s done. Sounds like the perfect houseplant.
The Venus flytrap is a carnivorous plant known for its ability to lure insects (and arachnids) into its “capturing organ.” Once inside, it can’t escape. The organ closes tightly and the digestive process begins. Dionaea muscipula, the Venus flytrap’s real name, is native to small wetlands in North and South Carolina, however, humans have adopted it as a houseplant, and it is now grown in many other places.
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This exotic plant is now considered endangered in the United States due to habitat destruction caused by land development and the creation of forest fire barriers. Recent efforts have aimed to protect the Venus flytrap from these threats, but the plants continue to be stolen from their natural habitat for illegal sale by "Venus flytraps poachers," although it is a crime in North Carolina and can result in prison sentences. .
Venus flytraps tend to live in nutrient-poor soil, which is why they rely on insects to help them survive. Ants, beetles, grasshoppers, flying insects, and even spiders are on this list!
Let’s delve a little deeper into how plants trap insects. It starts with plants releasing a variety of volatile organic compounds and scents into the air that attract insects. The hypothesis is that these volatile compounds may be the initial source of attraction and serve to draw insects closer to the plant. When insects approach one of the plant’s traps, found at the tip of each leaf, they are drawn inside by the sweet-smelling nectar secreted by the trap. The inside of the trap is covered in a red substance that may also play a role in inviting insects into the deadly chamber. When an insect enters, the sensory hairs are disturbed and an electrical signal known as an action potential is triggered. If two or more signals occur within 20-30 seconds, the trap will close in less than a second, although not completely. It takes more action potentials triggered by the struggling prey to turn the more sensitive hairs for a complete capture. Closing is aided by the detection of the insect’s secretions, such as uric acid, potassium ions, and sodium ions. This extra step ensures that it is an insect or arachnid rather than an inanimate object such as a raindrop or seed that is trapped in the trap.
After the plant detects that it has indeed captured its prey, specialized glands are activated and begin to secrete a mixture of acidic digestive juices to break down the victim into compounds that are useful to the plant. Chemicals containing nitrogen, phosphorus, and sulfur, which are essential for plant growth, are there to supplement the nutrients available from the soil.
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Once the Venus flytrap closes, it remains closed for 5 to 12 days while it eats its prey. When it is done, only the insect's skeleton remains. The trap opens, the skeleton is expelled, and the Venus flytrap is ready for its next meal.
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Insectivorous plants Insectivorous plants Reviewed by សារព័ត៌មាន ឯករាជ្យជាតិ on 6:00:00 AM Rating: 5

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