Cambodian Refugees in Ontario: Religious Identities, Social Cohesion and Transnational Linkages
Bibliographic record
Abstract
ABSTRACT/RESUME Ethnic, political and religious identifies among Cambodian refugees in Ontario are in large part constructed through connections with transnational communities and homeland linkages. Although local expressions of identity reflect responses to resettlement and adaptation to Canadian social norms and mores (especially the politics of multiculturalism), they remain firmly embedded in traditional hierarchies, ideologies, lines of power (leadership), political authority, and legitimacy. Despite horrific circumstances and experiences, the tenacious spirit of Cambodian refugees in Ontario enables them to cope with their extensive pre-migration suffering and continuing resettlement difficulties. Religious identifies, practices, and institutions; traditional monastic/lay relations: and performances of music and dance play vital roles in social cohesion and community viability. The legacy of holocaust survival and the subsequent process of re-creating and redefining these identifies and roles have challenged traditional religious identifies and cultural activities, creating numerous divisions within the community. Yet apart from kinship support and visits, religious and cultural contacts in Canada remain the primary means through which transnational linkages are maintained with Cambodia, influencing generational dynamics and a variety of community development and rehabititation projects. Les identites religieuses, politiques, et ethniques parmi les refugie(e)s Cambodgiens et Cambodgiennes en Ontario sont construites en grande partie par les connections avec les communautes transnationales et par les liens avec la mere patrie. Les manifestations d'identites locales refletent des reactions a l'installation dans un nouveau pays et a l'adaptation aux normes et moeurs canadiennes (en particulier la politique du multiculturalisme); neanmoins, ces manifestations demeurent enrobees par hierarchies et ideologies traditionnelles, et aussi par les liens qui existent avec les politicien(ne)s, et les hommes et femmes d'affaires. Malgre des circonstances et experiences horrifiques, l'esprit tenace de ces refugie(e)s leur permet de tenir tete a leurs souffrances au Cambodge et aux difficultes de reinstallation qu'ils connaissent au Canada. Identites religieuses, pratiques et institutions, relations traditionnelles entre moines et laiques, la musique et la danse --tous aident enormement a renforcer la cohesion sociale et la viabilite communautaire. Mais l'heritage du passe et les difficulties du present mettent aussi en question les identites religieuses traditionnelles et les activites culturelles, creant de nombreuses divisions a l'interieur de la communaute. Cependant, exception faite du support de la parente, les contacts religieux et culturels au Canada offrent les moyens principaux pour maintenir des liens transnationals avec le Cambodge: ceux-ci influencent la dynamique entre les generations, en plus d'un grand nombre de developpements communautaires et projets de rehabilitation. INTRODUCTION For over two thousand years, Theravada Buddhist beliefs and teachings have influenced Cambodian social norms and systems of social stratification. Over ninety percent of Cambodians are ethnic Khmer Buddhists. In rural villages, the Buddhist wat (temple) was the primary institution outside of the family, and played a key role in disseminating information from outside the village. Theravada Buddhism inspired Cambodian national and cultural identities and gave broad guidance regarding standards of conformity for men, women, and children. Traditional Khmer society consisted of three main status groups: urban royalty and government officials who lived in small towns and urban areas; rural based peasants; and Buddhist monks (Bitt 1991). By the mid-twentieth century, however, two separate Buddhist systems, affiliated with rural and urban locales, were identified (Harris 1998). The urban, referred to as Thommayuth, was first introduced in 1864 from Thailand and represented an aristocratic approach to Buddhism. …
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How this classification was reachedexpand
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.001 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.001 | 0.001 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.000 |
| Research integrity | 0.000 | 0.000 |
| Insufficient payload (model declined to judge) | 0.000 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; a candidate call from one teacher head, not a consensus.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".