Abstract
This epilogue to the edited volume intends to highlight the astonishing continuity of “civilizing projects,” from colonial through to post-colonial and globalized eras, in the same object of built cultural heritage in Cambodia. Using a historic photograph as our point of departure, this epilogue will take the reader on a transcultural journey through the different pathways of cultural heritage constructions that developed around the famous temple of Angkor Wat between 1860 and 2010. The temple’s central causeway will be used as a motif and metaphor for the “civilizing path” taken by the mission to “Save Angkor,” which has been declared by varying cultural brokers and political regimes in and between Asia and Europe through the past 150 years.
The original version of this chapter was revised: For detailed information please see Erratum. The erratum to this chapter is available at http://dx.doi.org/10.1007/978-3-319-13638-7_13
An erratum to this chapter can be found at http://dx.doi.org/10.1007/978-3-319-13638-7_13
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Notes
- 1.
“Chronique (Cambodge).” 1907/8. Bulletin de l’École française d’Extrême-Orient 7: 419–23; 8: 287–92 and 591–5; 9: 413–4.
- 2.
“Chronique (Cambodge).” 1908. Bulletin de l’École française d'Extrême-Orient 8: 593.
- 3.
In his 1948 address, re-published in Malleret 1953, Coedès made an important reference to an article where he had discussed the switch from French science on Angkor to Khmer heritage nationalism: “La science historique française et la conscience nationale khmère,” Chemin du Monde 5 (July 23–31, 1948): 117.
- 4.
In the introduction of his seminal publication, Hobsbawm gave a series of definitions for the process of invention of tradition, which can also be applied quite well in this case: “The term ‘invented tradition’ includes […] a set of practices [which] attempt to establish continuity with a suitable historic past. […] In short, they are responses to novel situations which take or reference to old situations, or which establish their own past by quasi-obligatory repetitions.” Hobsbawm identified three overlapping inventions of traditions, all of which fit partially in this case: “those establishing or symbolizing social cohesion or the membership of groups, real or artificial communities” (in this case the new Cambodian nation and its citizens); “those establishing or legalizing institutions, status or relations of authority” (here the king himself as inheritor of a quasi-Angkorian authority); and “those whose main purpose was socialization, the inculcation of beliefs, value systems and conventions of behaviour” (in this case the re-enforced collective self-image of cultural grandeur à la angkorienne). [italics MF] (Hobsbawm and Rangereds 1983, 1–2 and 9).
- 5.
Cf. “General de Gaulle’s State visit to Cambodia,” Kambuja, 2nd year, 18 (September 15, 1966): 1–89.
- 6.
Personal interview with Vann Molyvann, March 15, 2010 in Phnom Penh.
- 7.
After he and parts of his staff in the Conservation d’Angkor were liberated from their deportation by the Khmer Rouge to the nearby village of Roluos, Mr. Pich Keo continued his work through the 1980s with very little support. Personal interview in Phnom Penh, February 2010.
- 8.
This is the notorious leader of the Khmer Rouge who would later be known as Pol Pot. He was mentioned only once in a caption in the book, but is hardly identifiable in the corresponding photograph.
- 9.
Compare with Fig. 1 in Henri Locard’s contribution to this volume, and Fig. 8a, b in my contribution regarding the exiled Khmer Rouge in Paris.
- 10.
Compare Groslier’s short remarks on this topic in his 1956 book Angkor: hommes et pierres, and his much more detailed 1967 paper “La civilisation angkorienne et la maîtrise de l’eau,” published in French and Khmer (Groslier 1967).
- 11.
Compare with Fig. 3 in Locard’s contribution, and Fig. 4a, b in my paper in this volume.
- 12.
Internal correspondence reveals that UNESCO asked Sihanouk and not vice versa, as the official history has it. See Falser’s contribution in this volume.
- 13.
The author would like to thank Vann Molyvann for this information during a personal interview conducted in Phnom Penh on March 15 2010.
- 14.
I would like to thank Mr. Khuon Khun-Neay, who has been deputy director general of APSARA since 2008, for his precious insights during several interviews in Siem Reap in 2010/11 and during his participation at the Heidelberg Conference in 2011.
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Falser, M. (2015). Epilogue: Clearing the Path towards Civilization – 150 Years of “Saving Angkor”. In: Falser, M. (eds) Cultural Heritage as Civilizing Mission. Transcultural Research – Heidelberg Studies on Asia and Europe in a Global Context. Springer, Cham. https://doi.org/10.1007/978-3-319-13638-7_12
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DOI: https://doi.org/10.1007/978-3-319-13638-7_12
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