During the Chol Chnam Thmay festival, the Khmer people in Southern Vietnam often wear their finest attire to visit the pagoda and welcome the new year Keywords: Cultural values; Agricultural rituals; Khmer people; Southern Vietnam.
1. The identity of agricultural rituals among the Khmer people in Southern Vietnam
The Khmer people in Southern Vietnam primarily inhabit low-lying areas deeply influenced by tides and floods, fostering a distinctive wet-rice culture tied to a single-crop annual cycle. Consequently, their system of agricultural rituals reflects a cultural adaptation to this environment, in which the elements of Water (Om Tuk) and Earth (Neak Ta) play pivotal roles.
The Khmer people in Southern Vietnam observe a diverse and rich system of agricultural rituals, including key ceremonies such as rain-praying rituals, rice worship, the calling of the rice spirit, the building of ceremonial rice mounds, the Chol Chnam Thmay New Year festival, the Moon-worshipping ceremony (Ok-Om-Bok) and rituals for peace and well-being. These agricultural rituals are organized seasonally, following the crop cultivation cycle. The agricultural rituals of the Khmer people in Southern Vietnam are closely linked to the agricultural production cycle that spans the rainy season, from April to November. Chôl Chnam Thmay celebrating the new harvest season takes place in mid-April, marking the time when the Khmer begin a new production season according to their traditional agricultural calendar. During the Chôl Chnăm Thmây festival, the Khmer people perform rituals involving the construction of mounds made of unhusked rice or sand; these rituals aim to drive away the dry season and welcome an early rainy season, thereby ensuring lush crops and abundant harvests. Ceremonies to pray for peace and well-being are typically held 15 to 30 days after the Chol Chnam Thmay festival. As the Khmer people enter a new farming season, they pray to the spirits of nature for a bountiful harvest. The rain-praying ceremony is held in May or June, at the onset of the rainy season; however, if the weather remains intensely hot and dry, the Khmer perform this ritual to ensure favorable conditions for rice cultivation. The rice-spirit summoning ceremony is held when the Khmer people begin the rice harvest, while the Moon-worshipping ceremony (Ok-Om-Bok) held on the 15th day of the 10th lunar month marks the conclusion of the production season. As the dry season arrives, the Khmer people express gratitude to the Moon deity for favorable weather and a bountiful harvest, while also offering prayers for the rain to cease.
Khmer agricultural rituals take place in various locations, such as in the fields, at shrines, within homes and at pagodas. Notably, ceremonies such as rain-praying rituals, Chôl Chnăm Thmây, Ok-Om-Bok and the rice-mound building ritual are held at pagodas, a distinctive feature of the Khmer people, given that the majority of them are Buddhists.
The offerings presented during the agricultural rituals of the Khmer people in Southern Vietnam consist of agricultural, crop and livestock produce, predominantly rice-based items prepared according to their unique culinary traditions, such as flattened young rice (com dep), steamed sticky rice cakes (num tiênh), ginger-shaped cakes (num khnhay) made from glutinous rice flour and sugar, deep-fried until golden) and steamed rice cakes (num akau)... Additionally, the Khmer people in Southern Vietnam often offer pig heads, chickens, or ducks, as they believe that the deity Neak Ta Ma Chas Sroc favors pig heads, Neak Ta Sre prefers boiled chicken or duck and Neang Hing Pras Thora Nay prefers fruit and various types of cakes.
The Khmer people of Southern Vietnam observe a wide range of agricultural rituals that both demonstrate reverence for deities and express aspirations through prayers addressed to them. These rituals are explained through Buddhist legends and are imbued with a Buddhist character. The ritual in which a snakehead fish is placed in a basin of water before a monk sitting on the pagoda steps, who then chants prayers for rain under the scorching sun originates from a legend. According to this legend: “Long ago, during a year of severe drought, living creatures were perishing from starvation. Out of compassion for all living beings, the Buddha transformed himself into a snakehead fish writhing in a dried-up pond, so that Indra, the god of wind and rain in Indian mythology would witness his suffering and bring down rain. Another version of this legend suggests that the fish did not merely writhe in the dry pond awaiting rain, but actually ventured out onto land itself.
The ritual of welcoming the “Great Calendar” deity held on the first day of the Chol Chnam Thmay festival, during which participants form a single-file line and circle the main hall three times to welcome the new year and mark the passing of another year of age is associated with the legends of Thomabal and Kabal Maha Prum (the Four-Faced God). In addition, the Khmer people observe Buddhist rituals such as scripture chanting, Dharma preaching, requiem ceremonies, the bathing of Buddha statues during the Chol Chnam Thmay festival and ceremonies to pray for peace and well-being…
About the deities worshipped in agricultural rituals, the Khmer people of Southern Vietnam venerate a wide range of nature spirits; among them, the most important figures for agricultural production are the Earth Deity, the Water Deity and the Rice Deity. Each deity plays a significant role in agricultural production: the guardian of the village (Neak Ta Ma Chas Sroc) and the deity governing rainfall are honored during rain-praying ceremonies; the Moon Deity is worshipped during the Moon-worshipping festival; the guardian of the fields (Neak Ta Sre) and the Earth Deity (Neang Hing Pras Thoranay) are honored during ceremonies seeking peace and prosperity; and the Rice Deity is worshipped during the ritual to summon the rice spirit.
In addition, the agricultural rituals of the Khmer people in Southern Vietnam reflect their distinctive practice of worshipping the Buddha such as the Chôl Chnăm Thmây festival and peace-praying ceremonies, stemming from the fact that the vast majority of Khmer people follow Khmer Theravada Buddhism.
A key feature of the agricultural rituals of the Khmer people in Southern Vietnam is the central role played by Buddhist monks and pagodas. For instance, during the Chol Chnam Thmay festival, the pagoda becomes the liveliest gathering place, with many families spending the holiday there; similarly, the boats used in racing festivals belong to the pagoda. Furthermore, ceremonies such as the Moon-worshipping festival, rain-praying rituals, prayers for well-being, and various observances during Chol Chnam Thmay all involve rites performed by monks within the pagoda grounds. It can be said that Khmer Theravada Buddhism has become a particularly important element of traditional Khmer culture.
2. The values of Khmer agricultural rituals in Southern Vietnam
The Khmer system of agricultural rituals is organized around the complete cycle of the rice crop from start to finish bringing significant value to the Khmer community.
The agricultural rituals of the Khmer people in Southern Vietnam essentially serve a religious function, helping to fulfill their spiritual needs. Some rituals take place at the start of the season to invoke the assistance of ancestors and supernatural forces, seeking bountiful crops, favorable weather and the harmony of yin and yang; others are held after the harvest to express gratitude to deities, heaven and earth and ancestors for a plentiful yield. Most Khmer agricultural rituals serve as religious observances, rooted in the belief that frequent participation brings greater merit and a peaceful, happy life. During these agricultural ceremonies which include the worship of the Buddha, the Khmer people chant scriptures, listen to sermons and offer prayers, seeking the Buddha’s protection and blessings to be spared from life's misfortunes…
In Khmer culture, agricultural rituals serve as an expression of the people’s moral values, philosophies of life and traditional customs. These rituals demonstrate respect and affection for the agricultural produce they have cultivated; honoring the fruits of one’s labor is, in essence, an act of respecting human effort. Just as in the rituals honoring the Rice Deity and summoning the rice spirit, the Khmer people demonstrate deep respect for the rice both the grain in the field and the harvested rice that they produce, believing that rice possesses a soul and is worthy of veneration.
The observance of agricultural rituals allows the Khmer people of Southern Vietnam to demonstrate the moral principle of “drinking water while remembering its source” expressing gratitude to their ancestors, grandparents, and parents who raised them, as well as to those who contributed to the development of their villages and hamlets. During the ceremony, descendants bathe their grandparents and parents with scented water and perform rituals to pray for the repose of their deceased relatives’ souls; similarly, during the Chol Chnam Thmay festival, Khmer people and monks conduct a requiem prayer ceremony (known as Bang Skol or Bang Skau) around noon at the stupas where the ashes of the deceased are kept. Some families invite monks to their homes to perform requiem ceremonies for deceased grandparents, parents, or other relatives. Through agricultural rituals, the Khmer people foster community bonds by participating in shared activities. During the Chol Chnam Thmay festival, beyond preparing for family observances, especially many the elderly visit the pagoda to perform meritorious service; they work together to clean and polish incense burners and Buddha altars, preparing the space for everyone to welcome the new year together. Young people also gather at the pagoda to rehearse songs accompanied by the traditional five-tone (ngu am) orchestra for the festival. Additionally, in preparation for the peace-praying ceremony, villagers come together to clean up the area and repair bridges, culverts and roads, thereby facilitating travel and ensuring the event runs smoothly and is well-organized. Afterwards, the community gathered for an intimate meal, sharing stories about their lives and exchanging experiences regarding farming and daily living. Despite their diverse personal circumstances, through these agricultural rituals, the Khmer people felt an invisible bond uniting them, all sharing the same dream and hope for favorable weather and flourishing crops, ultimately bringing a bountiful harvest to the entire village.
Agricultural rituals help preserve the distinctive culinary culture of the Khmer people. These rituals invariably require the preparation of offerings for deities as well as dishes for communal meals; consequently, they serve as a means of preserving traditional Khmer cuisine. These are offerings presented to the deities; therefore, the food must be exceptionally delicious and special and beautifully arranged, reflecting the reverence people hold for the gods. The distinctive culinary culture of the Khmer people is preserved through agricultural rituals, particularly in dishes made from rice such as flattened young green rice (com dep) and various cakes like cylindrical sticky rice cakes (num chruk), pyramid-shaped sticky rice cakes (num tienh), ginger-shaped cakes made from glutinous rice flour and sugar (num khnhay), deep-fried until golden) and steamed rice cakes (num akau). Since these elaborately prepared dishes are not everyday fare for the Khmer, agricultural rituals serve as a vital means of preserving these long-standing culinary traditions.
Agricultural rituals contribute to the preservation of traditional Khmer art forms. During the observance of these rituals, certain Khmer dances and folk melodies have become integral parts of the ceremonial proceedings. The Moon-worshipping festival features the release of floating lanterns onto rivers, canals, and ponds, as well as the release of paper sky lanterns. Additionally, following the agricultural rituals, some localities organize traditional folk games such as martial arts contests, tug-of-war and boat racing (Ngo) or showcase traditional art forms cherished by the Khmer people, including dance (Lam Thon), Du Ke and Ro Bam theater and Romvong dancing (Rom Vong), Lam Leo and Aday singing. Thus, these agricultural rituals also serve to preserve various traditional Khmer art forms.
3. Some solutions for preserving and promoting the agricultural rituals of the Khmer people in Southern Vietnam
Khmer agricultural rituals face significant challenges stemming from shifting production models, intensive multi-crop rice farming, the adoption of technology and the decline of folk beliefs; therefore, it is essential to implement measures to preserve and promote these rituals among the Khmer people in Southern Vietnam.
Firstly, it is essential to raise awareness among the Khmer people, particularly the younger generation regarding their ethnic cultural traditions, thereby fostering a sense of individual responsibility to preserve and promote their agricultural rituals. This helps every Khmer individual understand that, even though the current socio-economic environment differs from the original context in which these agricultural rituals emerged, it remains necessary to preserve and uphold them, as the positive values they bring to community life endure.
Secondly, it is essential to step up communication efforts to raise awareness and foster a sense of responsibility regarding the preservation and promotion of agricultural rituals among the Khmer people in Southern Vietnam. As the practitioners of these agricultural rituals, the Khmer people play a particularly important role in their preservation and promotion. Agricultural rituals only truly hold meaning and value when they stem from people's deep-seated sentiments when individuals perceive a genuine need and feel a heartfelt, compelling desire to observe them. Therefore, in order to preserve and promote these agricultural rituals, it is essential to foster among the Khmer people a recognition of their necessity, as well as a genuine need and desire to practice them. It is necessary to help the community fully appreciate the values and beauty inherent in the traditional agricultural rituals of the Khmer people. Outreach and educational efforts must be carried out with persistence and dedication, specifically targeting those at risk of losing the desire to maintain and practice these rituals such as individuals who have moved away from agricultural work and the younger generation.
Thirdly, there should be appropriate policies regarding those who preserve the rituals associated with agricultural ceremonies. Few individuals possess a relatively comprehensive understanding of traditional Khmer agricultural rituals; they are primarily the Achar and the village elders. Therefore, it is essential to implement appropriate policies offering both material and moral incentives to tap into their wealth of knowledge and their role in preserving and promoting traditional agricultural rituals, while encouraging them to safeguard their craft and pass it on to future generations.
Fourthly, it is necessary to conduct research and documentation to guide the preservation and promotion of the Khmer people's traditional agricultural rituals. Given that the contemporary context of agricultural rituals differs significantly from their original setting, an approach of “filtering out the dross to preserve the essence” is essential for the preservation and promotion of Khmer agricultural rituals. This requires mobilizing the entire society to effectively conserve and promote heritage sites in conjunction with local socio-economic and tourism development.
Fifthly, paying attention to, support, and create favorable conditions to build cultural institutions at the grassroots level, a number of key pagodas, and equip facilities to enhance information, propaganda and encouragement of the Khmer ethnic people, preserving and promoting the value of agricultural rituals of our people.
Sixthly, supporting the elimination of backward customs and practices while opposing negative manifestations and commercialization in the organization of agricultural rituals; and preserve and develop culinary culture, traditional attire, performing arts and knowledge associated with agricultural ritual culture.
4. Conclusion
It can be said that only when the aforementioned solutions receive due attention and are implemented in a synchronized manner will the values of the agricultural rituals of the Khmer people in Southern Vietnam be fully preserved and promoted within community life and the country’s sustainable development process.
References
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