Donchees in Cambodia.

During Polpot regime Cambodia went through a great social, political and religious crisis. Religious activities of Buddhist monks was equal to naught. Many of them were killed, many died in hardship and many were forced to disrobe.

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The existing bhikkhu sangha came into existence only after 1979 when there was an attempt to revive and re-establish the sangha by H.M.King Narodom Sihanuk.

The first batch of monks were ordained as recent as 1979 in Theravada tradition in Vietnam. One of them was selected and appointed as Somdech, that is Somdech Debvong of Maha Nikaya.

Other senior monks who escaped the threat from the ruling power were in foreign countries. Somdech Maha Ghosananda was in Thailand, he is the well known monk who led the peace walk and received Niwano Peace award from Japan. Somdech Buakree, the Somdech of Dhammayut was in France. They have returned and now are based in Cambodia.

In preparation to start a project to assist donchees and yaechees (white-robe nuns) in Cambodia, I think this background paper will provide a basic information to bring about some understanding of the situation of donchees in Cambodia.

Many temples were turned into the killing fields. The Uposatha halls (temple) were used to execute the monks and laypeople.

The revival of Buddhist monasteries in many places were started by the Cambodian widows who lost both husbands and sons. They got together as white-robe donchees or yaechees to clean up the temples and started simple Buddhist rituals as a community. Some of them came just to share the common suffering ... lost of the loved ones.

The monks started to return to the monasteries after the donchees have cleaned up the place. The ex-monks often play the role of Achas. Acha is from Pali Acharya, teacher. They usually wear white shirt with black loose silk pants. Their work is to handle the financial aspect on behalf of the monks. Some of these achas had been monks for many years but had to give up the robe during the Polpot regime.

The relationship between the Achas and the monks is interesting. The achas who now become financially dependent on the temple often play a supporting role to the monks who are generally younger in age and also lack both Buddhist knowledge and monastic experience.

There is a marked tension between the achas and the donchees. The donchees are the ones who came to the temple before both the monks and achas but now the donchees have to work to clean up the place and also to take care of feeding both the monks and the achas.

The living standard of the donchees in places (Preveng, Bosat, etc.)that I visited is extremely poor. Some of their huts were planks of wood rest on loose bricks on the four corners.

With the founding of the Association of Nuns and Laywomen of Cambodia (ANLWC) provided assistance and training for these donchees. (add.no.2, street 422, sangkat Tonle Basac, khan Chamkamom, Phnom Penh, H.P. Tel. & Fax. [phone] email: [e-mail]

In 2002,2003 our Foundation in Thailand (Buddhasavika Foundation) conducted a 3-month retreat and training where 5 donchees were invited to participate in an attempt to help increase the quality of nuns in Cambodia. H.M.Queen Monique of Cambodia sponsored B3000 (approx. $ 70) for each one of them. Both years we had to pay for the service of a live-in translator who could help translate the teaching for the donchees.

In order to bring about an effective improvement for the donchees, it is important that they must have physical readiness. But if we set age limit then it might be an obstacles as we expect the donchees to have the training and return to their community to bring about changes. So we also have to look for ones who have seniority and status in her own community so that their voice will be heard but they should not be too old.

So we have to be clear that we are training donchees (and laywomen) who will be leaders in their own community at the same time she must be young enough to be able to learn, re-learn and trained. I would propose mix generation, at least two from each community, the senior one will lead, and the junior one will support in activities.

With a realization that by improving the quality of donchees will eventually support the progress of Buddhism in general.

Previous attempts to assist the donchees

It was in 1990s when Heinrich Boll foundation headed by Dr Heike Lochmann (Asia Desk) set up an Association of Nuns and Laywomen of Cambodia. Dr Lochmann did her Ph.D. on Cambodia, she speaks the language fluently and also has access to many influential personalities in Cambodia. There are organizations who have already been involved in the training of the donchees.

1. Association of Nuns and Lay Women of Cambodia organizes training for both lay women and donchees. They have a training center outside Phnom Penh. Through this Association, activities to support the donchees have been conducted. There are altogether 12 centers in Cambodia for the training of donchees.

2. Network of Engaged Buddhists (Thailand)

This network organized many short course training for 3rd world women and always include nuns from Cambodia.

3. College of maejis (Thailand)

Maha Pajapati College provides education at university level, there is at least one donchee from Cambodia who is studying at this college.

4. Buddhasavika Foundation, BSF(Thailand)

BSF organized training for both nuns and laywomen and in 2002 and 2003 sponsored five nuns from Cambodia to receive Buddhist education and training. There was no follow up as the nuns themselves do not speak Eng.

In 2006 there was an attempt to train 30 donchees in Cambodia itself but with lack of local support, the ANLWC also was going through transition period. This training program did not bear fruit.

Proposed requirement for participating donchees and laywomen

1. age limit (with ref. to seniority and juniority)

2. a person must already have a role to play in her community

3. has potentiality to develop, and improve both knowledge and attitude

4. willingness to lead, to initiate projects for improvement in her own community

Aim of training

- recognition of one's own potentiality

- to have a new understanding of Buddhist teaching ... positive attitude

- Joyful to be a woman ... empowering of women

- Know how to meditate and share with others .... learn the technique and benefit from it.