  
|
||||||||||||
|
|
|
|
||||||||||
|
|
|||||||||||
|
|
|||||||||||
|
|
|||||||||||
|
|
|||||||||||
|
|
|||||||||||
|
Buddhist Association |
  |
Khemara Phirataram |
|
|
||||||||||||
|
|
|
|
||||||||||
|
|
|||||||||||
|
|
|||||||||||
|
|
|||||||||||
|
|
|||||||||||
|
|
|||||||||||
|
Buddhist Association |
|
Khemara Phirataram |
|
|
|
This paper explains how tontines operate and why Cambodian people prefer to use a tontine as an informal financial tool when they have access to formal New Zealand financial institutions. |
|
Interview with Lianne Dalziel, Minister of Immigration (16 August 2001) on Asian immigration and Cambodian community in New Zealand - Sokeary Pheng-Ung (France)
|
|
Cambodia Since Its Independence This book describes political and socioeconomic development of Cambodia since its independence in 1953. The first part provides the background Cambodia as a country. The second part describes Cambodia neutrality under the East-West pressures which led to the destruction of Cambodia. This destruction drew attention of the international community to attempt to seek peace for Cambodia. The United Nation gave a mandate to UNTAC to stage a general election for Cambodian to choose freely their own government. A coalition government were formed between the royalist group and the Hun Sen’s Cambodian People Party. The third part describes background of socioeconomic aspect of Cambodia. This part uses social and economic indices to reflect the development of Cambodia. Since 1995 Cambodia have adopted a long term strategy for reconstruction and development which have produced a slow but positive growth and some improvement in living standards. Cambodian politic is very volatile after the coup in July 1997 when Hun Sen toppled Runarith. Hun Sen becomes the number one man who can influence the outcome of peace and socioeconomic development in Cambodia. |
|
Refugees
This article describes the process of resettlement
in New Zealand of refugees from Cambodia, Laos and Vietnam.
|
|
In recent years Westerners have displayed an increasing interest in our national religion, Buddhism. “Who was the Buddha?” “What do Buddhists believe about life after death, good and evil and the beginning of the world?” To answer these and similar questions the present writing is intended. The Buddha’s teachings can be understood on two distinct levels. One is logical and conceptual and is concerned with an intellectual comprehension of man and the external universe. it is on this level that that the above questions are more easily answered. The second level is empirical, experiential and psychological. it concerns the ever present and inescapable phenomena of everyday human experience-love and hate, fear and sorrow, pride and passion, frustration and elation. and most important, it explains the origins of such states of mind and prescribes the means for cultivating those states which are rewarding and wholesome and of diminishing those which are unsatisfactory and unwholesome. it was of this second level that the Buddha gave greater emphasis and importance, for its truth is demonstrable within the realm of everyday human existence, and its validity is independent of any world view or belief about life after death. However, as a means of introducing Buddhism to
those who have little or no previous knowledge of the religion, this writing
will give greater emphasis to the former level. The experiential and psychological
aspects of the Teaching are outlined at the end.
|
New Zealand Khmer Community |
|
