Chams: Difference between revisions
P,TO 19104 (talk | contribs) m per edit request by TheSourFish |
|||
(16 intermediate revisions by 6 users not shown) | |||
Line 4: | Line 4: | ||
{{Use dmy dates|date=September 2020}}{{EngvarB|date=October 2015}} |
{{Use dmy dates|date=September 2020}}{{EngvarB|date=October 2015}} |
||
{{Infobox ethnic group |
{{Infobox ethnic group |
||
| group |
| group = Cham |
||
| native_name |
| native_name = {{Script|Cham|ꨂꨣꩃ ꨌꩌꨛꨩ}}<br />'''Urang Campa''' |
||
| image |
| image = [[File:Danses Cham.jpg|200px]] |
||
| image_caption |
| image_caption = Cham women performing a traditional dance in [[Nha Trang]], Vietnam |
||
| population |
| population = {{Circa|'''822,648'''|lk=yes}} |
||
| region1 |
| region1 = {{flag|Cambodia}} |
||
| pop1 |
| pop1 = 600,000<ref>{{cite web|author= Leonie Kijewski|url=https://www.aljazeera.com/news/2019/12/cambodia-muslim-cham-face-eviction-phnom-penh-riverbank-191212071516722.html|title='Beautifying Phnom Penh': Muslim Cham face eviction in Cambodia|publisher=Al Jazeera|date= 13 December 2019|access-date=22 December 2019|archiveurl=https://web.archive.org/web/20230528004415/https://www.aljazeera.com/news/2019/12/13/beautifying-phnom-penh-muslim-cham-face-eviction-in-cambodia/|archive-date=May 28, 2023}}</ref> |
||
| region2 |
| region2 = {{flag|Vietnam}} |
||
| pop2 |
| pop2 = 178,948 |
||
| ref2 |
| ref2 = <ref>{{cite web|author1=[[General Statistics Office of Vietnam]]|title=2019 Viet Nam Population and Housing Census|url=https://www.gso.gov.vn/wp-content/uploads/2019/12/Ket-qua-toan-bo-Tong-dieu-tra-dan-so-va-nha-o-2019.pdf|date=2019-04-01|archiveurl=https://web.archive.org/web/20230326030528/https://www.gso.gov.vn/wp-content/uploads/2019/12/Ket-qua-toan-bo-Tong-dieu-tra-dan-so-va-nha-o-2019.pdf|archive-date=March 26, 2023}}</ref> |
||
| region3 |
| region3 = {{flag|Malaysia}} |
||
| pop3 |
| pop3 = 25,000<ref>{{cite journal|url=https://www.jstor.org/stable/41308077|jstor=41308077|title=Understanding the Cham Identity in Mainland Southeast Asia: Contending Views|last1=Abdul Hamid|first1=Mohamed Effendy Bin|journal=Sojourn: Journal of Social Issues in Southeast Asia|year=2006|volume=21|issue=2|pages=230–253|doi=10.1353/soj.2007.0002}}</ref> |
||
| region4 |
| region4 = {{flag|China}} |
||
| pop4 |
| pop4 = 10,000<ref>{{cite web|url=https://www.scmp.com/news/china/politics/article/3103253/tiny-muslim-community-chinas-far-south-becomes-latest-target|title=Tiny Muslim community becomes latest target for China's religious crackdown|date=28 September 2020}}</ref> |
||
| region5 |
| region5 = {{flag|Thailand}} |
||
| pop5 |
| pop5 = 4,000 |
||
| region6 |
| region6 = {{flag|United States}} |
||
| pop6 |
| pop6 = 3,000 |
||
| region7 |
| region7 = {{flag|France}} |
||
| pop7 |
| pop7 = 1,000 |
||
| region8 |
| region8 = {{flag|Laos}} |
||
| pop8 |
| pop8 = 700 |
||
| ref8 |
| ref8 = <ref name="Census2021">{{cite web|url =https://joshuaproject.net/people_groups/15361/LA|title=Western Cham in Laos|publisher=Joshua Project|access-date=11 May 2021}}</ref> |
||
| languages |
| languages = [[Cham language|Cham]], [[Tsat language|Tsat]], [[Haroi language|Haroi]], [[Vietnamese language|Vietnamese]], [[Khmer language|Khmer]] |
||
| rels |
| rels = Predominantly [[Sunni Islam]] (Cambodia, Malaysia, Thailand, southern Vietnam, and Hainan, China)<br />Minorities of [[Kan Imam San]], Bani Islam and [[Hinduism]] (central Vietnam)<ref>{{cite web|url=https://minorityrights.org/minorities/cham/|title=Cham|date=19 June 2015}}</ref> |
||
| related |
| related = [[Utsuls]], and other [[Austronesian peoples]]<br />(especially [[Jarai people|Jarai]], [[Rade people|Rade]], [[Acehnese people|Acehnese]]) |
||
}} |
}} |
||
The '''Chams''' ([[Cham language|Cham]]: ꨌꩌ, ''Čaṃ'') or '''Champa people''' ([[Cham language|Cham]]: {{Script|Cham|ꨂꨣꩃ ꨌꩌꨛꨩ}}, ''Urang Campa'';<ref name=leaves/> {{lang-vi|Người Chăm}} or {{lang|vi|Người Chàm}}; {{lang-km|ជនជាតិចាម}}, {{transliteration|km|Chônchéatĕ Cham}}) are an [[Austronesian peoples|Austronesian]] ethnic group in [[Southeast Asia]] |
The '''Chams''' ([[Cham language|Cham]]: ꨌꩌ, ''Čaṃ''), or '''Champa people''' ([[Cham language|Cham]]: {{Script|Cham|ꨂꨣꩃ ꨌꩌꨛꨩ}}, ''Urang Campa'';<ref name=leaves/> {{lang-vi|Người Chăm}} or {{lang|vi|Người Chàm}}; {{lang-km|ជនជាតិចាម}}, {{transliteration|km|Chônchéatĕ Cham}}), are an [[Austronesian peoples|Austronesian]] ethnic group in [[Southeast Asia]] as well as an [[indigenous people]] of [[central Vietnam]]. They are the original inhabitants of coastal areas in Vietnam and Cambodia, along the South China Sea, since before the arrival of the Cambodians and Vietnamese, during the expansion of the [[Khmer Empire]] (802–1431 CE) and the Vietnamese conquest of Champa (11th–19th century CE).<ref>{{Cite journal|title=Rising tensions: heritage-tourism development and the commodification of "Authentic" culture among the Cham community of Vietnam|first1=Tuyen|last1=Quang|first2=William B.|last2=Noseworthy|first3=Dave|last3=Paulson|date=7 September 2022|journal=Leisure and Tourism|volume=8|issue=|pages=1–23|publisher=Cogent Social Sciences|doi=10.1080/23311886.2022.2116161|doi-access=free}}</ref><ref>{{Cite journal|title=The Impact of COVID-19 on Ethnic Business Households Involved in Tourism in Ninh Thuan, Vietnam|first1=Chihkang Kenny|last1=Wu|first2=Ngoc Anh|last2=Nguyen|first3=T. Q. T.|last3=Dang|first4=Mai-Uyen|last4=Nguyen|date=14 December 2022|journal=Sustainability|volume=14|issue=16800|page=16800|publisher=[[MDPI]]|doi=10.3390/su142416800|doi-access=free}}</ref> |
||
From 2nd century CE, the Cham founded [[Champa]], a collection of independent Hindu-Buddhist principalities in what is now central and southern [[Vietnam]]. By the 17th century CE, Champa became an Islamic |
From the 2nd century CE, the Cham founded [[Champa]], a collection of independent Hindu-Buddhist principalities in what is now central and southern [[Vietnam]]. By the 17th century CE, Champa became an Islamic sultanate.<ref>{{Cite web|date=2014-06-18|title=The Cham: Descendants of Ancient Rulers of South China Sea Watch Maritime Dispute From Sidelines|url=https://www.nationalgeographic.com/science/article/140616-south-china-sea-vietnam-china-cambodia-champa|archive-url=https://web.archive.org/web/20210225074701/https://www.nationalgeographic.com/science/article/140616-south-china-sea-vietnam-china-cambodia-champa|url-status=dead|archive-date=25 February 2021|access-date=2023-01-18|website=Science}}</ref> Today, the Cham people are largely [[Muslims|Muslim]], with a minority following [[Hinduism]], both formed the indigenous Muslim and Hindu population in both Cambodia and Vietnam.<ref>{{Cite web|last=Kijewski|first=Leonie|title='Beautifying Phnom Penh': Muslim Cham face eviction in Cambodia|url=https://www.aljazeera.com/news/2019/12/13/beautifying-phnom-penh-muslim-cham-face-eviction-in-cambodia|access-date=2023-01-18|website=www.aljazeera.com}}</ref> Despite their adherence to Islam, the Cham people still retain their ancestral practice of [[matriarchy]] in family and inheritance.<ref name=":6"/> |
||
The Cham people speak |
The Cham people speak [[Cham language|Cham]] and [[Tsat language|Tsat]] (the latter is spoken by the [[Utsul]], a Cham subgroup on China's [[Hainan|Hainan Island]]), the two [[Chamic languages]] from the [[Malayo-Polynesian languages|Malayo-Polynesian]] branch of the [[Austronesian languages|Austronesian family]].<ref>{{Cite web|url=https://joshuaproject.net/people_groups/18707/CH|title=Utsat in China|first=Joshua|last=Project|website=joshuaproject.net}}</ref> The Cham people were one among several ethnic groups that were primarily targeted by the [[Khmer Rouge]]'s ethnic cleansing campaign during the [[Cambodian Genocide]] (1975–1979).<ref>{{Cite journal|title=The eradication of Cham Muslim women's ethnic identity in Cambodia, 1975–79|first1=Francis|last1=Williams|date=18 September 2023|journal=Journal of Southeast Asian Studies|volume=54|issue=3|pages=502–525|publisher=[[Cambridge University Press]]|doi=10.1017/S0022463423000498|s2cid=262060374|url=https://www.cambridge.org/core/journals/journal-of-southeast-asian-studies/article/abs/eradication-of-cham-muslim-womens-ethnic-identity-in-cambodia-197579/F6160A0EA86564D8CCD2BCFD55579010|url-access=subscription}}</ref> |
||
[[File:Isa (Kim Thanh), cô gái Chăm trong đội vũ công Phan Rang.JPG|220px|thumb|Traditional Cham |
[[File:Isa (Kim Thanh), cô gái Chăm trong đội vũ công Phan Rang.JPG|220px|thumb|Traditional Cham women's clothes]] |
||
==History== |
==History== |
||
Line 48: | Line 48: | ||
The original Cham are therefore the likely heirs of [[Austronesian peoples|Austronesian]] navigators from [[Taiwan]] and [[Borneo]], whose main activities are commerce, transport and perhaps also piracy.{{Citation needed|date=November 2023}} Austronesian [[Chamic]] peoples might have migrated into present-day Central Vietnam around 3 kya to 2.5 kya (1,000 to 500 BC). With having formed a [[thalassocracy]] leaving traces in written sources, they invested the ports at the start of important trade routes linking [[India]], [[China]] and [[Indonesia]]n islands. Historians are now no longer disputing in associating the [[Sa Huynh culture]] (1000 BC–200 AD) with the ancestors of the Cham people and other Chamic-speaking groups.{{Citation needed|date=September 2022}} |
The original Cham are therefore the likely heirs of [[Austronesian peoples|Austronesian]] navigators from [[Taiwan]] and [[Borneo]], whose main activities are commerce, transport and perhaps also piracy.{{Citation needed|date=November 2023}} Austronesian [[Chamic]] peoples might have migrated into present-day Central Vietnam around 3 kya to 2.5 kya (1,000 to 500 BC). With having formed a [[thalassocracy]] leaving traces in written sources, they invested the ports at the start of important trade routes linking [[India]], [[China]] and [[Indonesia]]n islands. Historians are now no longer disputing in associating the [[Sa Huynh culture]] (1000 BC–200 AD) with the ancestors of the Cham people and other Chamic-speaking groups.{{Citation needed|date=September 2022}} |
||
Patterns and chronology of migration remain debated and it is assumed that the Cham people, the only Austronesian ethnic group originated from South Asia, arrived later in [[Indochina|peninsular Southeast Asia]] via [[Borneo]].<ref>{{cite web |
Patterns and chronology of migration remain debated and it is assumed that the Cham people, the only Austronesian ethnic group originated from South Asia, arrived later in [[Indochina|peninsular Southeast Asia]] via [[Borneo]].<ref>{{cite web|url=http://rogerblench.info/Archaeology/SE%20Asia/SR09/Sidwell%20Blench%20offprint.pdf|title=Origins and diversification: the case of Austroasiatic groups|publisher=Rogerblench.info|access-date= 25 January 2017}}</ref><ref>Anne-Valérie Schweyer ''Le Viêtnam ancien'' (Les Belles Lettres, 2005) p.6</ref> Mainland Southeast Asia had been populated on land routes by members of the [[Austroasiatic languages|Austroasiatic language family]], such as the [[Mon people]] and the [[Khmer people]] around 5,000 years ago. The Cham were accomplished Austronesian seafarers that from centuries populated and soon dominated [[maritime Southeast Asia]].<ref>{{cite web|url=https://www.eurekalert.org/pub_releases/2009-12/afst-gah120909.php|title=Genetic ancestry highly correlated with ethnic and linguistic groups in Asia|publisher=eurekalert|access-date=25 January 2017}}</ref> Earliest known records of Cham presence in [[Indochina]] date back to the second century CE. Population centers were located on the river outlets along the coast. As they controlled the import/export trade of continental Southeast Asia, they enjoyed a prosperous maritime economy.<ref>{{cite web|url=https://cambodianscholars.org/the-cham-people/|title=The Cham People - Cambodian Village Scholars Fund|publisher=cambodianscholars.org|access-date=27 January 2017|archive-url=https://web.archive.org/web/20170202192033/https://cambodianscholars.org/the-cham-people/|archive-date=2 February 2017|url-status=dead}}</ref><ref>{{cite web|url=http://sealang.net/sala/archives/pdf4/blust1992austronesian.pdf|title=THE AUSTRONESIAN SETTLEMENT OF MAINLAND SOUTHEAST ASIA|publisher=Sealang|access-date=2 January 2017}}</ref><ref>{{cite journal|last1=Lipson|first1=Mark|last2=Loh|first2=Po-Ru|last3=Patterson|first3=Nick|last4=Moorjani|first4=Priya|last5=Ko|first5=Ying-Chin|last6=Stoneking|first6=Mark|last7=Berger|first7=Bonnie|last8=Reich|first8=David|title=Reconstructing Austronesian population history in Island Southeast Asia|journal=Nature Communications|date=19 August 2014|volume=5|issue=1|page=4689|doi=10.1038/ncomms5689|pmid=25137359|pmc=4143916|bibcode=2014NatCo...5.4689L}}</ref> |
||
Cham folklore includes a [[Creation Myth|creation myth]] in which the founder of the Cham people was a certain [[Lady Po Nagar]]. According to Cham mythology, Lady Po Nagar was born out of sea foam and clouds in the sky.{{ |
Cham folklore includes a [[Creation Myth|creation myth]] in which the founder of the Cham people was a certain [[Lady Po Nagar]]. According to Cham mythology, Lady Po Nagar was born out of sea foam and clouds in the sky.<ref name="Phat Giao">{{cite web|last1=Buu|first1=Tri|title=Holy Mother Thien YA Na - Mother of the Land|url=https://phatgiao.org.vn/thanh-mau-thien-y-a-na--ba-me-xu-so-d14037.html|website=Phatgiao.org.vn|date=2 April 2014|publisher=Buddhist portal of the Vietnam Buddhist Sangha|access-date=25 July 2022}}</ref> However, in Vietnamese mythology, which adopted the goddess after taking over the Champa kingdom, her name is [[Thiên Y A Na]] and she instead came from a humble peasant home somewhere in the Dai An Mountains, [[Khánh Hòa Province]], spirits assisted her as she traveled to China on a floating log of sandalwood where she married a man of royalty and had two children. She eventually returned to Champa "did many good deeds in helping the sick and the poor" and "a temple was erected in her honor".{{sfn|Chapuis|1995|p=39}}<ref>{{cite web|url=http://www.vietspring.org/legend/sandalwood.html|title=Vietnamese History & Legends|publisher=Vietspring.org|access-date=25 January 2017|archive-url=https://web.archive.org/web/20101129200123/http://vietspring.org/legend/sandalwood.html|archive-date=29 November 2010|url-status=dead}}</ref> |
||
===Early history=== |
===Early history=== |
||
Line 65: | Line 65: | ||
Islam first arrived in Champa around the ninth century; however, it did not become significant among the Cham people until after the eleventh century.<ref name=":0" /> |
Islam first arrived in Champa around the ninth century; however, it did not become significant among the Cham people until after the eleventh century.<ref name=":0" /> |
||
Cham who migrated to [[Sulu]] were Orang Dampuan.{{r|Halili2004_46}} Champa and Sulu engaged in commerce with each other which resulted in merchant Chams settling in Sulu where they were known as Orang Dampuan from the 10th-13th centuries. The Orang Dampuan were slaughtered by envious native Sulu Buranuns due to the wealth of the Orang Dampuan.<ref>{{cite book|title=The Filipino Moving Onward 5' 2007 Ed|url=https://books.google.com/books?id=SIq_FvJUr40C&q=Orang+Dampuans&pg=RA3-PA18-IA1|publisher=Rex Bookstore, Inc.|isbn=978-971-23-4154-0|pages=3–}}</ref> The Buranun were then subjected to retaliatory slaughter by the Orang Dampuan. Harmonious commerce between Sulu and the Orang Dampuan was later restored.<ref>{{cite book |
Cham who migrated to [[Sulu]] were Orang Dampuan.{{r|Halili2004_46}} Champa and Sulu engaged in commerce with each other which resulted in merchant Chams settling in Sulu where they were known as Orang Dampuan from the 10th-13th centuries. The Orang Dampuan were slaughtered by envious native Sulu Buranuns due to the wealth of the Orang Dampuan.<ref>{{cite book|title=The Filipino Moving Onward 5' 2007 Ed|url=https://books.google.com/books?id=SIq_FvJUr40C&q=Orang+Dampuans&pg=RA3-PA18-IA1|publisher=Rex Bookstore, Inc.|isbn=978-971-23-4154-0|pages=3–}}</ref> The Buranun were then subjected to retaliatory slaughter by the Orang Dampuan. Harmonious commerce between Sulu and the Orang Dampuan was later restored.<ref>{{cite book|title=Philippine History Module-based Learning I' 2002 Ed|url=https://books.google.com/books?id=ITLRpPrrcykC&q=Orang+Dampuans&pg=PA39|publisher=Rex Bookstore, Inc.|isbn=978-971-23-3449-8|pages=39–}}</ref> The Yakans were descendants of the Taguima-based Orang Dampuan who came to Sulu from Champa.<ref name=Halili2004_46>{{cite book|author=Maria Christine N. Halili|year=2004|title=Philippine History|publisher=Rex Bookstore|isbn=978-9712339349|pages=46ff|url=https://books.google.com/books?id=gUt5v8ET4QYC&q=Orang+Dampuans&pg=PA46}}</ref> Sulu received civilization in its Indic form from the Orang Dampuan.<ref>{{cite book|title=Study Skills in English for a Changing World' 2001 Ed|url=https://books.google.com/books?id=2H0KWiOADLQC&q=Orang+Dampuans&pg=PA23|publisher=Rex Bookstore, Inc.|isbn=978-971-23-3225-8|pages=23–}}</ref> |
||
A number of Cham also fled across the sea to the [[Malay Peninsula]] and as early as the 15th century, a Cham colony was established in [[Malacca]]. The Chams encountered [[Sunni Islam]] there as the [[Malacca Sultanate]] was officially Muslim since 1414. The King of Champa then became an ally of the [[Johor Sultanate]]; in 1594, Champa sent its military forces to fight alongside Johor against the [[Portuguese Malacca|Portuguese occupation of Malacca]].{{sfn|Schliesinger|2015|p=18}} Between 1607 and 1676, one of the Champa kings converted to Islam and it became a dominant feature of Cham society. The Chams also adopted the [[Jawi alphabet]].{{sfn|Davidson|1991|p=105}} |
A number of Cham also fled across the sea to the [[Malay Peninsula]] and as early as the 15th century, a Cham colony was established in [[Malacca]]. The Chams encountered [[Sunni Islam]] there as the [[Malacca Sultanate]] was officially Muslim since 1414. The King of Champa then became an ally of the [[Johor Sultanate]]; in 1594, Champa sent its military forces to fight alongside Johor against the [[Portuguese Malacca|Portuguese occupation of Malacca]].{{sfn|Schliesinger|2015|p=18}} Between 1607 and 1676, one of the Champa kings converted to Islam and it became a dominant feature of Cham society. The Chams also adopted the [[Jawi alphabet]].{{sfn|Davidson|1991|p=105}} |
||
[[File:Cham Woman - Chau Doc - Vietnam - 03.JPG|thumb|A Cham Muslim woman in [[Chau Doc]], Vietnam]] |
[[File:Cham Woman - Chau Doc - Vietnam - 03.JPG|thumb|A Cham Muslim woman in [[Chau Doc]], Vietnam]] |
||
Historical records in [[Indonesia]] showed the influence of Queen Dwarawati, a Muslim princess from the kingdom of Champa, toward her husband, Kertawijaya, the Seventh King of [[Majapahit Empire]], so that the royal family of the Majapahit Empire eventually converted to Islam, which finally led to the conversion to Islam of the entire region.<ref name="Philip Taylor 2007 78">{{cite book |
Historical records in [[Indonesia]] showed the influence of Queen Dwarawati, a Muslim princess from the kingdom of Champa, toward her husband, Kertawijaya, the Seventh King of [[Majapahit Empire]], so that the royal family of the Majapahit Empire eventually converted to Islam, which finally led to the conversion to Islam of the entire region.<ref name="Philip Taylor 2007 78">{{cite book|url=https://books.google.com/books?id=a5YntZEIUHMC&q=putri+champa&pg=PA72|title=Cham Muslims of the Mekong Delta: place and mobility in the cosmopolitan periphery|author=Philip Taylor|year=2007|publisher=NUS Press|page=78|isbn=978-9971-69-361-9|access-date=9 January 2011}}</ref><ref name="Agus Sunyoto 2014">{{cite book|url=http://www.atlaswalisongo.com/2015/06/sunan-ampel-485.html|title=Atlas Wali Songo (The Atlas of Nine Saint)|author=Agus Sunyoto|year=2014|publisher=Mizan|isbn=978-602-8648-09-7|access-date=14 January 2016|archive-url=https://web.archive.org/web/20160304025741/http://www.atlaswalisongo.com/2015/06/sunan-ampel-485.html|archive-date=4 March 2016|url-status=dead}}</ref><ref name="John Renard 2009 343">{{cite book|url=https://books.google.com/books?id=srZ5L70phwQC&q=brawijaya+champa&pg=PA343|title=Tales of God's Friends: Islamic Hagiography in Translation|author=John Renard|year=2009|publisher=University of California Press|page=343|isbn=9780520258969|access-date=17 January 2016}}</ref> Chams Princess tomb can be found in [[Trowulan]], the site of the capital of the Majapahit Empire.<ref>{{cite book|url=https://books.google.com/books?id=j9ZOKjMxVdIC&q=suma%20oriental&pg=PA68|title=Runtuhnya kerajaan Hindu-Jawa dan timbulnya negara-negara Islam di Nusantara|author=Slamet Muljana|year=2005|publisher=PT LKiS Pelangi Aksara|page=68|isbn=978-979-8451-16-4|access-date=9 January 2011}}</ref> In [[Babad Tanah Jawi]], it is said that the king of [[Brawijaya]] V has a wife named Dewi Anarawati (or Dewi Dwarawati), a Muslim daughter of the King of Champa (Chams).<ref name="Philip Taylor 2007 78"/><ref name="Agus Sunyoto 2014"/><ref name="John Renard 2009 343"/> Chams had trade and close cultural ties with the maritime kingdom of [[Srivijaya]] in the [[Malay Archipelago]] {{citation needed|date=January 2024}}. |
||
Another significant figure from Champa in the history of Islam in Indonesia is Raden Rakhmat (Prince Rahmat) who's also known as [[Sunan Ampel]], one of [[Wali Sanga]] (Nine Saints), who spread Islam in [[Java]]. He is considered as a focal point of the Wali Sanga, because several of them were actually his descendants and/or his students. His father is [[Maulana Malik Ibrahim]] also known as Ibrahim as-Samarkandy ("Ibrahim Asmarakandi" to [[Javanese people|Javanese]] ears), and his mother is Dewi Candrawulan, a princess of Champa who's also the sister of Queen Dwarawati. Sunan Ampel was born in Champa in 1401 CE. He came to Java in 1443 CE, in order to visit his aunt Queen Dwarawati, a princess of Champa who married to Kertawijaya (Brawijaya V), the King of Majapahit Empire.<ref name="Philip Taylor 2007 78"/><ref name="Agus Sunyoto 2014"/><ref name="John Renard 2009 343"/> Local legend says that he built the Great Mosque of [[Demak, Indonesia|Demak]] ([[Masjid Agung Demak]]) in 1479 CE, but other legends attribute that work to [[Sunan Kalijaga]]. Sunan Ampel died in [[Demak, Indonesia|Demak]] in 1481 CE, but is buried in [[Ampel Mosque]] at [[Surabaya]], [[East Java]].<ref>[[:id:Sunan Ampel]]{{Circular reference|date=April 2019}}</ref> |
Another significant figure from Champa in the history of Islam in Indonesia is Raden Rakhmat (Prince Rahmat) who's also known as [[Sunan Ampel]], one of [[Wali Sanga]] (Nine Saints), who spread Islam in [[Java]]. He is considered as a focal point of the Wali Sanga, because several of them were actually his descendants and/or his students. His father is [[Maulana Malik Ibrahim]] also known as Ibrahim as-Samarkandy ("Ibrahim Asmarakandi" to [[Javanese people|Javanese]] ears), and his mother is Dewi Candrawulan, a princess of Champa who's also the sister of Queen Dwarawati. Sunan Ampel was born in Champa in 1401 CE. He came to Java in 1443 CE, in order to visit his aunt Queen Dwarawati, a princess of Champa who married to Kertawijaya (Brawijaya V), the King of Majapahit Empire.<ref name="Philip Taylor 2007 78"/><ref name="Agus Sunyoto 2014"/><ref name="John Renard 2009 343"/> Local legend says that he built the Great Mosque of [[Demak, Indonesia|Demak]] ([[Masjid Agung Demak]]) in 1479 CE, but other legends attribute that work to [[Sunan Kalijaga]]. Sunan Ampel died in [[Demak, Indonesia|Demak]] in 1481 CE, but is buried in [[Ampel Mosque]] at [[Surabaya]], [[East Java]].<ref>[[:id:Sunan Ampel]]{{Circular reference|date=April 2019}}</ref> |
||
Recent scholarship, however, has shown that widespread conversion to Islam came much later. Poorly studied artifacts such as Islamic graves (which simply could have been ships' ballast) have been reexamined to show that they were, in fact, Tunisian and not Cham. Poorly conducted linguistic research attempting to link vocabulary to Arabic has been debunked as well. Rather, there is no sound evidence for widespread conversion to Islam until the 16th century.<ref name="Haw, Stephen">{{cite journal |
Recent scholarship, however, has shown that widespread conversion to Islam came much later. Poorly studied artifacts such as Islamic graves (which simply could have been ships' ballast) have been reexamined to show that they were, in fact, Tunisian and not Cham. Poorly conducted linguistic research attempting to link vocabulary to Arabic has been debunked as well. Rather, there is no sound evidence for widespread conversion to Islam until the 16th century.<ref name="Haw, Stephen">{{cite journal|last1=Haw|first1=Stephen G.|title=Islam in Champa and the Making of a Fictitious History|journal=Journal of the Royal Asiatic Society|date=2018|volume=28|issue=4|pages=717–747|doi=10.1017/S1356186317000219|s2cid=165122789|url=https://www.cambridge.org/core/journals/journal-of-the-royal-asiatic-society/article/abs/islam-in-champa-and-the-making-of-factitious-history/F3189E4E37FCDF4EE59A40353E133D19|access-date=2 March 2023}}</ref> |
||
===Wars with the Vietnamese=== |
===Wars with the Vietnamese=== |
||
Between the rise of the Khmer Empire around 800 and the [[Vietnamese people|Vietnamese]]'s [[Nam tiến|territorial expansion southwards]] from [[Jiaozhi]] and, later, [[Đại Việt]], Champa began to shrink. At a disadvantage against Dai Viet's army of 300,000 troops, the Cham army of 100,000 were overwhelmed.<ref>Oscar Chapuis (1995). A history of Vietnam: from Hong Bang to Tu Duc. Greenwood Publishing Group. p. 46. {{ISBN|0-313-29622-7}}. Retrieved 9 January 2011.</ref> In the [[Cham–Vietnamese War (1471)]], Champa suffered serious defeats at the hands of the Vietnamese, in which 120,000 people were either captured or killed, and the kingdom was reduced to a small enclave near [[Nha Trang]] with many Chams fleeing to [[Cambodia]].{{sfn|Juergensmeyer|Roof|2011|p=1210}}{{sfn|Schliesinger|2015|p=18}} Champa was no longer a threat to Vietnam, and some were even enslaved by their victors.<ref>Ben Kiernan (2009). Blood and Soil: A World History of Genocide and Extermination from Sparta to Darfur. Yale University Press. p. 110. {{ISBN|0-300-14425-3}}. Retrieved 9 January 2011.</ref> |
Between the rise of the Khmer Empire around 800 and the [[Vietnamese people|Vietnamese]]'s [[Nam tiến|territorial expansion southwards]] from [[Jiaozhi]] and, later, [[Đại Việt]], Champa began to shrink. At a disadvantage against Dai Viet's army of 300,000 troops, the Cham army of 100,000 were overwhelmed.<ref>Oscar Chapuis (1995). A history of Vietnam: from Hong Bang to Tu Duc. Greenwood Publishing Group. p. 46. {{ISBN|0-313-29622-7}}. Retrieved 9 January 2011.</ref> In the [[Cham–Vietnamese War (1471)]], Champa suffered serious defeats at the hands of the Vietnamese, in which 120,000 people were either captured or killed, and the kingdom was reduced to a small enclave near [[Nha Trang]] with many Chams fleeing to [[Cambodia]].{{sfn|Juergensmeyer|Roof|2011|p=1210}}{{sfn|Schliesinger|2015|p=18}} Champa was no longer a threat to Vietnam, and some were even enslaved by their victors.<ref>Ben Kiernan (2009). Blood and Soil: A World History of Genocide and Extermination from Sparta to Darfur. Yale University Press. p. 110. {{ISBN|0-300-14425-3}}. Retrieved 9 January 2011.</ref> |
||
The Cham were [[matrilineality|matrilineal]] and inheritance passed through the mother.{{sfn|Hooker|2002|p=75}} Because of this, in 1499 the Vietnamese enacted a law banning marriage between Cham women and Vietnamese men, regardless of class.{{sfn|Kiernan|2008|p=111}}{{harv|Tạ|1988|p=137}}{{sfn|Watson Andaya|2006|p=82}}<ref>{{cite book|url=https://books.google.com/books?id=f3FuAAAAMAAJ&q=from+wedding+women+of+the+Cham+race,35+it+was+also+based+on+national+security+considerations |
The Cham were [[matrilineality|matrilineal]] and inheritance passed through the mother.{{sfn|Hooker|2002|p=75}} Because of this, in 1499 the Vietnamese enacted a law banning marriage between Cham women and Vietnamese men, regardless of class.{{sfn|Kiernan|2008|p=111}}{{harv|Tạ|1988|p=137}}{{sfn|Watson Andaya|2006|p=82}}<ref>{{cite book|url=https://books.google.com/books?id=f3FuAAAAMAAJ&q=from+wedding+women+of+the+Cham+race,35+it+was+also+based+on+national+security+considerations|title=The Vietnam forum, Issues 5-7|author=Yale University, Southeast Asia Studies|year=1985|publisher=Council on Southeast Asia Studies at Yale University|page=28|access-date=9 January 2011}}</ref><ref>{{cite book|url=https://books.google.com/books?id=Ilqhy4Z3iwEC&pg=PA332|title=A companion to gender history|editor=Teresa A. Meade|editor-link=Teresa Meade|editor2=Merry E. Wiesner-Hanks|editor2-link=Merry E. Wiesner-Hanks|year=2006|publisher=Wiley-Blackwell|isbn=978-1-4051-4960-0|page=332|access-date=9 January 2011}}</ref> The Vietnamese also issued instructions in the capital to kill all Chams within the vicinity.<ref>{{cite book|url=https://www.cambridge.org/core/books/strange-parallels/0C2FAED1DB111C4094B37054B65DF39C|title=Strange parallels: Southeast Asia in global context, c 800-1830, Volume 1|author=Victor B. Lieberman|year=2003|publisher=Cambridge University Press|edition=illustrated|page=381|isbn=978-0-521-80496-7|access-date=15 May 2011}}</ref> More attacks by the Vietnamese continued and in 1693 the Champa Kingdom's territory was integrated as part of Vietnamese territory.{{sfn|Juergensmeyer|Roof|2011|p=1210}} |
||
The trade in [[Vietnamese ceramics]] was damaged due to the plummet in trade by Cham merchants after the Vietnamese invasion.<ref name="SchottenhammerPtak2006">{{cite book|author1=Angela Schottenhammer|author2=Roderich Ptak|title=The Perception of Maritime Space in Traditional Chinese Sources|url=https://books.google.com/books?id=U9rWcNu89kgC&q=tran+dynasty+fujian&pg=PA138|year=2006|publisher=Otto Harrassowitz Verlag|isbn=978-3-447-05340-2|pages=138–}}</ref> Vietnam's export of ceramics was also damaged by its internal civil war, the Portuguese and Spanish entry into the region and the Portuguese conquest of Malacca which caused an upset in the trading system, while the carracks ships in the Malacca to Macao trade run by the Portuguese docked at Brunei due to good relations between the Portuguese and Brunei after the Chinese permitted Macao to be leased to the Portuguese.<ref name="BùiLong2001">{{cite book|author1=Minh Trí Bùi|author2=Kerry Nguyễn Long|title=Vietnamese Blue & White Ceramics|url=https://books.google.com/books?id=rxjWAAAAMAAJ&q=The+arrival+of+the+Spanish+in+Brunei+and+the+Philippines+in+force+in+the+sixteenth+century+initiated+the+same+kind+of+...|year=2001|publisher=Khoa học xã hội|page=176}}</ref> |
The trade in [[Vietnamese ceramics]] was damaged due to the plummet in trade by Cham merchants after the Vietnamese invasion.<ref name="SchottenhammerPtak2006">{{cite book|author1=Angela Schottenhammer|author2=Roderich Ptak|title=The Perception of Maritime Space in Traditional Chinese Sources|url=https://books.google.com/books?id=U9rWcNu89kgC&q=tran+dynasty+fujian&pg=PA138|year=2006|publisher=Otto Harrassowitz Verlag|isbn=978-3-447-05340-2|pages=138–}}</ref> Vietnam's export of ceramics was also damaged by its internal civil war, the Portuguese and Spanish entry into the region and the Portuguese conquest of Malacca which caused an upset in the trading system, while the carracks ships in the Malacca to Macao trade run by the Portuguese docked at Brunei due to good relations between the Portuguese and Brunei after the Chinese permitted Macao to be leased to the Portuguese.<ref name="BùiLong2001">{{cite book|author1=Minh Trí Bùi|author2=Kerry Nguyễn Long|title=Vietnamese Blue & White Ceramics|url=https://books.google.com/books?id=rxjWAAAAMAAJ&q=The+arrival+of+the+Spanish+in+Brunei+and+the+Philippines+in+force+in+the+sixteenth+century+initiated+the+same+kind+of+...|year=2001|publisher=Khoa học xã hội|page=176}}</ref> |
||
When the [[Ming dynasty]] in China fell, several thousand Chinese refugees fled south and extensively settled on Cham lands and in Cambodia.<ref>{{cite book|url=https://books.google.com/books?id=FP7iAAAAMAAJ&q=Much+of+the+settlement+of+Cham+and+Cambodian+lands,+however,+was+done+by+Chinese+refugees+fleeing+the+collapse+of+the+Ming+dynasty.+The+Chinese+were+actively+courted+by+the+Nguyen,+who+were+in+desperate+need+of+manpower+in+order+to |
When the [[Ming dynasty]] in China fell, several thousand Chinese refugees fled south and extensively settled on Cham lands and in Cambodia.<ref>{{cite book|url=https://books.google.com/books?id=FP7iAAAAMAAJ&q=Much+of+the+settlement+of+Cham+and+Cambodian+lands,+however,+was+done+by+Chinese+refugees+fleeing+the+collapse+of+the+Ming+dynasty.+The+Chinese+were+actively+courted+by+the+Nguyen,+who+were+in+desperate+need+of+manpower+in+order+to|title=The New Encyclopædia Britannica, Volume 8|author=Encyclopædia Britannica, inc|year=2003|publisher=Encyclopædia Britannica|isbn=978-0-85229-961-6|page=669|access-date=28 June 2010}}</ref> Most of these Chinese were young males, and they took Cham women as wives. Their children identified more with Chinese culture. This migration occurred in the 17th and 18th centuries.<ref>{{cite book|url=https://archive.org/details/flamingwombrepos0000anda|url-access=registration|quote=southern vietnam thousands of young chinese males brides cham communities.|title=The flaming womb: repositioning women in early modern Southeast Asia|author=Barbara Watson Andaya|year=2006|publisher=University of Hawaii Press|isbn=978-0-8248-2955-1|page=[https://archive.org/details/flamingwombrepos0000anda/page/146 146]|access-date=28 June 2010}}</ref> |
||
Chams participated in [[Cambodian–Spanish War|defeating the Spanish invasion of Cambodia]]. Cambodian king [[Cau Bana Cand Ramadhipati]], also known as 'Sultan Ibrahim', launched the [[Cambodian–Dutch War]] to expel the Dutch. The Vietnamese [[Nguyen Lords]] toppled Ibrahim from power to restore Buddhist rule. |
Chams participated in [[Cambodian–Spanish War|defeating the Spanish invasion of Cambodia]]. Cambodian king [[Cau Bana Cand Ramadhipati]], also known as 'Sultan Ibrahim', launched the [[Cambodian–Dutch War]] to expel the Dutch. The Vietnamese [[Nguyen Lords]] toppled Ibrahim from power to restore Buddhist rule. |
||
Line 92: | Line 92: | ||
Further expansion by the Vietnamese in 1692 resulted in the total annexation of the Champa kingdom [[Panduranga (Champa)|Panduranga]] and dissolution by the 19th century Vietnamese Emperor, [[Minh Mạng]]. In response, the last Cham Muslim king, Pô Chien, gathered his people in the hinterland and fled south to [[Cambodia]], while those along the coast migrated to [[Trengganu]] ([[Malaysia]]). A small group fled northward to the Chinese island of [[Hainan]] where they are known today as the [[Utsul]]s. The king and his people who took refuge in Cambodia were scattered in communities across the [[Mekong Basin]]. Those who remained in the Nha Trang, Phan Rang, Phan Rí, and [[Phan Thiết]] provinces of central Vietnam were absorbed into the Vietnamese polity. Cham provinces were seized by the Nguyen Lords.<ref name="BridgmanWillaims1847">{{cite book|author1=Elijah Coleman Bridgman|author2=Samuel Wells Willaims|title=The Chinese Repository|url=https://books.google.com/books?id=SgEMAAAAYAAJ&pg=PA584|year=1847|publisher=proprietors.|pages=584–}}</ref> |
Further expansion by the Vietnamese in 1692 resulted in the total annexation of the Champa kingdom [[Panduranga (Champa)|Panduranga]] and dissolution by the 19th century Vietnamese Emperor, [[Minh Mạng]]. In response, the last Cham Muslim king, Pô Chien, gathered his people in the hinterland and fled south to [[Cambodia]], while those along the coast migrated to [[Trengganu]] ([[Malaysia]]). A small group fled northward to the Chinese island of [[Hainan]] where they are known today as the [[Utsul]]s. The king and his people who took refuge in Cambodia were scattered in communities across the [[Mekong Basin]]. Those who remained in the Nha Trang, Phan Rang, Phan Rí, and [[Phan Thiết]] provinces of central Vietnam were absorbed into the Vietnamese polity. Cham provinces were seized by the Nguyen Lords.<ref name="BridgmanWillaims1847">{{cite book|author1=Elijah Coleman Bridgman|author2=Samuel Wells Willaims|title=The Chinese Repository|url=https://books.google.com/books?id=SgEMAAAAYAAJ&pg=PA584|year=1847|publisher=proprietors.|pages=584–}}</ref> |
||
After Vietnam invaded and [[History of the Cham–Vietnamese wars|conquered Champa]], Cambodia granted refuge to Cham Muslims escaping from Vietnamese conquest.<ref>{{cite web |
After Vietnam invaded and [[History of the Cham–Vietnamese wars|conquered Champa]], Cambodia granted refuge to Cham Muslims escaping from Vietnamese conquest.<ref>{{cite web|url=http://chamtoday.com/index.php/history-l-ch-s/76-po-cei-brei-fled-to-cambodia-in-1795-1796-to-find-support|archive-date= 2014-03-25|archive-url=https://web.archive.org/web/20140325184700/http://chamtoday.com/index.php/history-l-ch-s/76-po-cei-brei-fled-to-cambodia-in-1795-1796-to-find-support|title=PO CEI BREI FLED TO CAMBODIA IN 1795-1796 TO FIND SUPPORT|author=Dr. Mark Phoeun|translator=Musa Porome|website=Cham Today|publisher=IOC-Champa}}</ref> |
||
In 1832, the Vietnamese Emperor Minh Mang annexed the last Champa Kingdom. This resulted in the Cham Muslim leader [[Katip Sumat]], who was educated in [[Kelantan]], declaring a [[Jihad]] against the Vietnamese.<ref name="Hubert2012">{{cite book|author=Jean-François Hubert|title=The Art of Champa|url=https://books.google.com/books?id=3oMqrqSp1W4C&pg=PA25|date=8 May 2012|publisher=Parkstone International|isbn=978-1-78042-964-9|pages=25–}}</ref><ref>{{cite web |
In 1832, the Vietnamese Emperor Minh Mang annexed the last Champa Kingdom. This resulted in the Cham Muslim leader [[Katip Sumat]], who was educated in [[Kelantan]], declaring a [[Jihad]] against the Vietnamese.<ref name="Hubert2012">{{cite book|author=Jean-François Hubert|title=The Art of Champa|url=https://books.google.com/books?id=3oMqrqSp1W4C&pg=PA25|date=8 May 2012|publisher=Parkstone International|isbn=978-1-78042-964-9|pages=25–}}</ref><ref>{{cite web|title=The Raja Praong Ritual: A Memory of the Sea in Cham- Malay Relations|url=http://chamunesco.com/index.php?option=com_content&view=article&id=110:the-raja-praong-ritual-a-memory-of-the-sea-in-cham-malay-relations&catid=45:van-hoa&Itemid=120|website=Cham Unesco|access-date=25 June 2015|url-status=dead|archive-url=https://web.archive.org/web/20150206042152/http://chamunesco.com/index.php?option=com_content&view=article&id=110%3Athe-raja-praong-ritual-a-memory-of-the-sea-in-cham-malay-relations&catid=45%3Avan-hoa&Itemid=120|archive-date=6 February 2015}}</ref><ref>(Extracted from Truong Van Mon, "The Raja Praong Ritual: a Memory of the sea in Cham- Malay Relations", in Memory And Knowledge of the Sea in South Asia, Institute of Ocean and Earth Sciences, University of Malaya, Monograph Series 3, pp, 97-111. International Seminar on Maritime Culture and Geopolitics & Workshop on Bajau Laut Music and Dance", Institute of Ocean and Earth Sciences and the Faculty of Arts and Social Sciences, University of Malaya, 23-24/2008)</ref><ref>{{cite web|last1=Dharma|first1=Po|author-link=Po Dharma|title=The Uprisings of Katip Sumat and Ja Thak Wa (1833-1835)|url=http://www.chamtoday.com/index.php/history-l-ch-s/78-the-uprisings-of-katip-sumat-and-ja-thak-wa-1833-1835|website=Cham Today|access-date=25 June 2015|url-status=dead|archive-url=https://web.archive.org/web/20150626122653/http://www.chamtoday.com/index.php/history-l-ch-s/78-the-uprisings-of-katip-sumat-and-ja-thak-wa-1833-1835|archive-date=26 June 2015}}</ref> The Vietnamese coercively fed lizard and pig meat to Cham Muslims and cow meat to Cham Hindus against their will to punish them and assimilate them to Vietnamese culture.<ref name="Wook2004">{{cite book|author=Choi Byung Wook|title=Southern Vietnam Under the Reign of Minh Mạng (1820-1841): Central Policies and Local Response|url=https://books.google.com/books?id=foZAdRgB-nwC&pg=PA141|year=2004|publisher=SEAP Publications|isbn=978-0-87727-138-3|pages=141–}}</ref> The second revolt led by [[Ja Thak Wa]], a Bani cleric, resulting in the establishment of a [[Champa (Ja Thak Wa)|Cham resistance]] which lasted from 1834 to 1835 until it was bloody crushed by Minh Mang's forces in July 1835. Only 40,000 Cham remained in the old Panduranga territory in 1885.<ref>{{cite book|last=Lafont|first=Pierre-Bernard|year=2007|title=Le Campā: Géographie, population, histoire|publisher=Indes savantes|isbn=978-2-84654-162-6|page=224}}</ref> |
||
== 20th century == |
== 20th century == |
||
Line 104: | Line 104: | ||
In the 1960s various movements emerged calling for the creation of a separate Cham state in Vietnam. The [[Front for the Liberation of Champa]] (FLC) and the {{lang|fr|Front de Libération des Hauts plateaux}} dominated. The latter group sought greater alliance with other hill tribe minorities. Initially known as "{{lang|fr|Front des Petits Peuples}}" from 1946 to 1960, the group later took the designation "{{lang|fr|Front de Libération des Hauts plateaux}}" and joined, with the FLC, the "{{lang|fr|Front unifié pour la Libération des Races opprimées}}" ([[FULRO]]) at some point in the 1960s. Since the late 1970s, there has been no serious Cham secessionist movement or political activity in Vietnam or Cambodia. |
In the 1960s various movements emerged calling for the creation of a separate Cham state in Vietnam. The [[Front for the Liberation of Champa]] (FLC) and the {{lang|fr|Front de Libération des Hauts plateaux}} dominated. The latter group sought greater alliance with other hill tribe minorities. Initially known as "{{lang|fr|Front des Petits Peuples}}" from 1946 to 1960, the group later took the designation "{{lang|fr|Front de Libération des Hauts plateaux}}" and joined, with the FLC, the "{{lang|fr|Front unifié pour la Libération des Races opprimées}}" ([[FULRO]]) at some point in the 1960s. Since the late 1970s, there has been no serious Cham secessionist movement or political activity in Vietnam or Cambodia. |
||
During the [[Vietnam War]], a sizable number of Chams migrated to [[Peninsular Malaysia]], where they were granted sanctuary by the [[Government of Malaysia|Malaysian government]] out of sympathy for fellow Muslims; most of them have now assimilated with [[Malays (ethnic group)|Malay]] cultures.{{sfn|Juergensmeyer|Roof|2011|p=1210}}<ref name="Rie"/> The integrated community who self identifies as ''Melayu Champa'' ("[[Champa]] Malay") has dabbled into trades of [[agarwood]], clothing (especially in Kelantan) and fishery (in coastal [[Pahang]]) from their arrival in the late 1970s to the 80s.<ref name="Rie">{{cite journal |
During the [[Vietnam War]], a sizable number of Chams migrated to [[Peninsular Malaysia]], where they were granted sanctuary by the [[Government of Malaysia|Malaysian government]] out of sympathy for fellow Muslims; most of them have now assimilated with [[Malays (ethnic group)|Malay]] cultures.{{sfn|Juergensmeyer|Roof|2011|p=1210}}<ref name="Rie"/> The integrated community who self identifies as ''Melayu Champa'' ("[[Champa]] Malay") has dabbled into trades of [[agarwood]], clothing (especially in Kelantan) and fishery (in coastal [[Pahang]]) from their arrival in the late 1970s to the 80s.<ref name="Rie">{{cite journal|doi=10.1111/sena.12305|pages=293–8|journal=Studies in Ethnicity and Nationalism|date=December 2019|volume=19|issue=3|title=Becoming Malay: The Politics of the Cham Migration to Malaysia|first=Rie|last=Nakamura|s2cid=213134318}}</ref> |
||
The Cham community suffered a major blow during the [[Cambodian genocide]] in [[Democratic Kampuchea]]. The [[Khmer Rouge]] targeted ethnic minorities like [[Chinese Cambodians|Chinese]], Thai, Lao, [[Vietnamese Cambodians|Vietnamese]] and the Cham people, though the Cham suffered the largest death toll in proportion to their population. Around 80,000 to 100,000 Cham out of a total Cham population of 250,000 people in 1975, died in the genocide.<ref>{{cite journal |
The Cham community suffered a major blow during the [[Cambodian genocide]] in [[Democratic Kampuchea]]. The [[Khmer Rouge]] targeted ethnic minorities like [[Chinese Cambodians|Chinese]], Thai, Lao, [[Vietnamese Cambodians|Vietnamese]] and the Cham people, though the Cham suffered the largest death toll in proportion to their population. Around 80,000 to 100,000 Cham out of a total Cham population of 250,000 people in 1975, died in the genocide.<ref>{{cite journal|url=https://www.tandfonline.com/doi/abs/10.1080/14672715.1988.10412580|title=Orphans of genocide: The Cham muslims of Kampuchea under Pol Pot|year=1988|publisher=Ben Kiernan, Department of History and Politics, [[University of Wollongong]], Wollongong, N.S.W., Australia|doi=10.1080/14672715.1988.10412580|access-date=19 July 2021|last1=Kiernan|first1=Ben|journal=Bulletin of Concerned Asian Scholars|volume=20|issue=4|pages=2–33}}</ref><ref>{{cite book|url=https://books.google.com/books?id=k9Ro7b0tWz4C&pg=PA314|title=The Specter of Genocide: Mass Murder in Historical Perspective|date=2003-07-07|access-date=17 June 2014|isbn=9780521527507|last1=Gellately|first1=Robert|last2=Kiernan|first2=Ben|publisher=Cambridge University Press|via=[[Google Books]]}}</ref><ref>{{Cite news|url=https://www.aljazeera.com/news/2015/11/19/the-question-of-genocide-and-cambodias-muslims|title=The question of genocide and Cambodia's Muslims|first=Clothilde Le|last=Coz|work=[[Al Jazeera Arabic|Al Jazeera]]}}</ref> |
||
== 21st century == |
== 21st century == |
||
Line 116: | Line 116: | ||
The Cham in Vietnam are officially recognized by the Vietnamese government as one of 54 ethnic groups. There has also been wide-reaching recognition of the historical [[Champa Kingdom]].{{Citation needed|date=September 2022}} |
The Cham in Vietnam are officially recognized by the Vietnamese government as one of 54 ethnic groups. There has also been wide-reaching recognition of the historical [[Champa Kingdom]].{{Citation needed|date=September 2022}} |
||
An attempt at [[Salafist]] expansion among the Cham in Vietnam has been halted by Vietnamese government controls; however, the loss of the Salafis among Chams has been to the benefit of [[Tablighi Jamaat]].<ref>{{cite journal |
An attempt at [[Salafist]] expansion among the Cham in Vietnam has been halted by Vietnamese government controls; however, the loss of the Salafis among Chams has been to the benefit of [[Tablighi Jamaat]].<ref>{{cite journal|last=Féo|first=Agnès De|title=Les musulmans de Châu Đốc (Vietnam) à l'épreuve du salafisme|language=fr|trans-title=The Muslims of Châu Đốc (Vietnam) put to the test by Salafism|url=http://moussons.revues.org/976|journal=Recherches en Sciences Sociales Sur l'Asie du Sud-Est|year=2009|issue=13–14|publisher=moussons|pages=359–372|doi= 10.4000/moussons.976|doi-access=free}}</ref> |
||
There is evidence that the [[Acehnese people]] of [[Aceh]], [[Sumatra]], Indonesia are the descendants of Cham refugees who fled after defeat by the Vietnamese polity in the 15th century.<ref name=leaves>{{Cite book |
There is evidence that the [[Acehnese people]] of [[Aceh]], [[Sumatra]], Indonesia are the descendants of Cham refugees who fled after defeat by the Vietnamese polity in the 15th century.<ref name=leaves>{{Cite book|last=Andaya|first=Leonard Y.|title=Leaves of the same tree: trade and ethnicity in the Straits of Melaka|publisher=[[University of Hawaii Press]]|year=2008|page=[https://archive.org/details/leavesofsametree0000anda/page/44 44]|url=https://archive.org/details/leavesofsametree0000anda|url-access=registration|isbn=978-0-8248-3189-9}}</ref><ref>{{Cite book|last=Reid|first=Anthony|title=Verandah of violence: the background to the Aceh problem|publisher=[[NUS Press]]|year=2006|page=8|url=https://books.google.com/books?id=PfF8Y9nZE3oC&pg=PA8|isbn=978-9971-69-331-2}}</ref> |
||
==Geography== |
==Geography== |
||
[[File:Cham People in Vietnam and Cambodia.jpg|thumb|Map of the distribution of the Cham in southeast Asia today]] |
[[File:Cham People in Vietnam and Cambodia.jpg|thumb|Map of the distribution of the Cham in southeast Asia today]] |
||
Eastern Chams (also known as ''Panduranga Chams'' or ''Phan Rang Chams'') and their related ethnic groups, [[Raglai]] and [[Churu people|Churu]], are a major minority in [[Panduranga]] region in [[Bình Thuận Province| |
Eastern Chams (also known as ''Panduranga Chams'' or ''Phan Rang Chams'') and their related ethnic groups, [[Raglai]] and [[Churu people|Churu]], are a major minority in [[Panduranga]] region in [[Bình Thuận Province|Bình Thuận]] and [[Ninh Thuan province|Ninh Thuận]] provinces of Vietnam. The Haroi Cham mainly populate in [[Đồng Xuân district]] of Phu Yen and [[Vân Canh district]] of Bình Định province. They are the core of the Hindu and Bani population. |
||
⚫ | The Western Cham population is concentrated between the in [[Cambodia]] and in [[Southern Vietnam]], mainly in [[Kampong Cham province]] and [[An Giang province]]. In [[Kampot province]], communities of Chvea of Malay origin also identify themselves as Cham. Chams also made significant presence in other southern Vietnamese provinces like [[Đồng Nai province|Đồng Nai]], [[Tây Ninh province|Tây Ninh]], [[Kiên Giang province|Kiên Giang]], and even as far as in Ninh Thuận, as well as having a large minority presence in [[Ho Chi Minh City]]. This group represents the core of the [[Muslims|Muslim]] communities in both [[Cambodia]] and [[Vietnam]]. Including the [[diaspora]], their total is about 400,000. An additional 4,000 Chams live in [[Bangkok]], [[Thailand]], whose ancestors migrated there during [[Rama I]]'s reign. Recent immigrants to Thailand are mainly students and workers, who preferably seek work and education in the southern Islamic [[Pattani Province|Pattani]], [[Narathiwat Province|Narathiwat]], [[Yala Province|Yala]] and [[Songkhla Province|Songkhla]] provinces.<ref>{{cite web|url=http://www.thailandsworld.com/en/thai-people/central-thailand-people/cham-people-thailand/index.cfm|title=Thailand's World : Cham People Thailand|publisher=Thailandsworld.com|access-date=26 January 2017|archive-url=https://web.archive.org/web/20170619093342/http://www.thailandsworld.com/en/thai-people/central-thailand-people/cham-people-thailand/index.cfm|archive-date=19 June 2017|url-status=dead}}</ref><ref name=worldmap>{{cite web|url=http://worldmap.org/maps/other/profiles/cambodia/Cambodia%20Country%20Profile.pdf|title=MISSIONS ATLAS PROJECT SOUTHEAST ASIA CAMBODIA|publisher=Worldmap.org|access-date=25 January 2017|archive-url=https://web.archive.org/web/20130512134448/http://worldmap.org/maps/other/profiles/cambodia/Cambodia%20Country%20Profile.pdf|archive-date=12 May 2013|url-status=dead}}</ref><ref name="MyUser_Phnompenhpost.com_January_26_2017c">{{cite web|url=http://www.phnompenhpost.com/national/cham-students-caught-thailands-troubled-south|title=Cham students caught up in Thailand's troubled south, National, Phnom Penh Post|newspaper=Phnompenhpost.com|access-date= 26 January 2017}}</ref> |
||
The Western Cham population is concentrated between the [[Kampong Cham province]] in [[Cambodia]] and [[An Giang province]] in [[Southern Vietnam]]. In [[Kampot province]], communities of Chvea of Malay origin also identify themselves as Cham. |
|||
⚫ | After the fall of [[Saigon]] in Vietnam and [[Phnom Penh]] in Cambodia in 1975, 9,704 Cham refugees made their way to [[Malaysia]] and were allowed to stay, unlike 250,000 other refugees that fled to Malaysia. Most of the Cham refugees came from Cambodia and were Muslims, known as ''Melayu Kemboja'' and ''Melayu Champa'' in Malay. Many of these Cham refugees chose to settle in Malaysia, as they preferred to live in an Islamic country and had family ties in the Malaysian states of [[Kelantan]] and [[Terengganu]]. Kelantan served as a center of Islamic teachings for Chams in Cambodia for three to four centuries and many Cambodian Chams had relatives living there, subsequently many Chams chose to settle in Kelantan. By 1985, around 50,000 or more Chams were living in Malaysia. As of 2013, many have been integrated into Malaysian society.<ref name="wong2013">{{cite journal|last1=Wong|first1=Danny, Tze Ken|title=The Cham Arrivals in Malaysia: Distant Memories and Rekindled Links|journal=Archipel|year=2013|volume=85|pages=151–165|doi=10.3406/arch.2013.4389|url=https://www.persee.fr/doc/arch_0044-8613_2013_num_85_1_4389}}</ref> |
||
⚫ | Cham |
||
⚫ | After the fall of [[Saigon]] in Vietnam and [[Phnom Penh]] in Cambodia in 1975, 9,704 Cham refugees made their way to [[Malaysia]] and were allowed to stay, unlike 250,000 other refugees that fled to Malaysia. Most of the Cham refugees came from Cambodia and were Muslims, known as ''Melayu Kemboja'' and ''Melayu Champa'' in Malay. Many of these Cham refugees chose to settle in Malaysia, as they preferred to live in an Islamic country and had family ties in the Malaysian states of [[Kelantan]] and [[Terengganu]]. Kelantan served as a center of Islamic teachings for Chams in Cambodia for three to four centuries and many Cambodian Chams had relatives living there, subsequently many Chams chose to settle in Kelantan. By 1985, around 50,000 or more Chams were living in Malaysia. As of 2013, many have been integrated into Malaysian society.<ref name="wong2013">{{cite journal |
||
==Politics== |
==Politics== |
||
While historically complicated, the modern Chams of Cambodia and Vietnam have had friendly relationships with the Khmer and Vietnamese majority. Despite ethnic and religious differences, the majority people of Cambodia and Vietnam have accepted the Cham as closer to them than other minorities.<ref name=":0" /> Some Muslim Cham report a friendly attitude of both Cambodians and Vietnamese toward the Chams and little harassment against them from locals.<ref>{{Cite web|url=https://themuslimvibe.com/western-muslim-culture/meet-the-vietnamese-muslims-in-hanoi|title=Meet the Vietnamese Muslims of Hanoi - TMV|first=Maira|last=Nguyen|website=Themuslimvibe.com|date=20 December 2018}}</ref> However, between government and people, it is difficult to categorize. According to Cham human rights activists, the Vietnamese regime, the fears of historical influence has evolved into suppression of Islam among Muslims Chams. For example, there is an unofficial ban on distributing the Quran and other Islamic scripture.<ref>{{Cite web|url=https://mvslim.com/isolated-muslim-communities-know-cham-muslims-vietnam-simone-donvang/|title=Only Few Know Of The Cham Muslims – Vietnam's Isolated Islamic Community|website=Mvslim.com|date=18 November 2018}}</ref> Even with Vietnam's growing relations with Muslim states like [[Indonesia]], [[Malaysia]], [[Saudi Arabia]], [[Iran]], [[Turkey]] and [[Egypt]], the regime discourages growth of Islam because the Vietnamese government distrusts the Cham Muslims.<ref>{{cite journal |
While historically complicated, the modern Chams of Cambodia and Vietnam have had friendly relationships with the Khmer and Vietnamese majority. Despite ethnic and religious differences, the majority people of Cambodia and Vietnam have accepted the Cham as closer to them than other minorities.<ref name=":0" /> Some Muslim Cham report a friendly attitude of both Cambodians and Vietnamese toward the Chams and little harassment against them from locals.<ref>{{Cite web|url=https://themuslimvibe.com/western-muslim-culture/meet-the-vietnamese-muslims-in-hanoi|title=Meet the Vietnamese Muslims of Hanoi - TMV|first=Maira|last=Nguyen|website=Themuslimvibe.com|date=20 December 2018}}</ref> However, between government and people, it is difficult to categorize. According to Cham human rights activists, the Vietnamese regime, the fears of historical influence has evolved into suppression of Islam among Muslims Chams. For example, there is an unofficial ban on distributing the Quran and other Islamic scripture.<ref>{{Cite web|url=https://mvslim.com/isolated-muslim-communities-know-cham-muslims-vietnam-simone-donvang/|title=Only Few Know Of The Cham Muslims – Vietnam's Isolated Islamic Community|website=Mvslim.com|date=18 November 2018}}</ref> Even with Vietnam's growing relations with Muslim states like [[Indonesia]], [[Malaysia]], [[Saudi Arabia]], [[Iran]], [[Turkey]] and [[Egypt]], the regime discourages growth of Islam because the Vietnamese government distrusts the Cham Muslims.<ref>{{cite journal|last1=Willoughby|first1=J.|title=The Cham Muslims of Vietnam|journal=ISIM Newsletter|year=1999|volume=2|issue=1|page=14|hdl=1887/17164}}</ref> |
||
<blockquote>"Relations between the Hanoi government and ethnic minorities are sensitive. In 2001 and 2004 massive human rights protests by hill tribes resulted in deaths and mass imprisonments. For some time after that, the Central Highlands were sealed off to foreigners."<ref>{{Cite web|url=https://www.nationalgeographic.com/science/article/140616-south-china-sea-vietnam-china-cambodia-champa|archive-url=https://web.archive.org/web/20210225074701/https://www.nationalgeographic.com/science/article/140616-south-china-sea-vietnam-china-cambodia-champa|url-status=dead|archive-date=25 February 2021|title=The Cham: Descendants of Ancient Rulers of South China Sea Watch Maritime Dispute From Sidelines|date=18 June 2014|website=Science}}</ref></blockquote> |
<blockquote>"Relations between the Hanoi government and ethnic minorities are sensitive. In 2001 and 2004 massive human rights protests by hill tribes resulted in deaths and mass imprisonments. For some time after that, the Central Highlands were sealed off to foreigners."<ref>{{Cite web|url=https://www.nationalgeographic.com/science/article/140616-south-china-sea-vietnam-china-cambodia-champa|archive-url=https://web.archive.org/web/20210225074701/https://www.nationalgeographic.com/science/article/140616-south-china-sea-vietnam-china-cambodia-champa|url-status=dead|archive-date=25 February 2021|title=The Cham: Descendants of Ancient Rulers of South China Sea Watch Maritime Dispute From Sidelines|date=18 June 2014|website=Science}}</ref></blockquote> |
||
According to international scholars, it's observed that both modern Cham separatism and Cham nationhood are non-existent.<ref>{{Cite book|last1=Phuong|first1=Tran Ky|url=https://books.google.com/books?id=GUHeBgAAQBAJ&q=Balamon+Bani+Cham&pg=PA325|title=The Cham of Vietnam: History, Society and Art|last2=Lockhart|first2=Bruce|page=40|date=2011-01-01|publisher=NUS Press|isbn=978-9971-69-459-3|language=en}}</ref> The only active representative organization for the Chams, the International Office of Champa (IOC), whose headquarter locates in [[San Jose, California]], only demands civil and land rights for the Cham people in Vietnam and Cambodia. Criticism and concerns against Vietnamese, Indian, Malaysian governments and tourist corporations for misappropriating Cham heritage and ignoring living indigenous culture was made by the IOC and international scientists in recent years.<ref>{{Cite web|url=https://issuu.com/isnacreative/docs/ih_march-april_23/s/19954472|title=Translating the Quran into Cham - Islamic Society if North America|date=April 2023}}</ref><ref>{{Cite journal|url=https://www.emerald.com/insight/content/doi/10.1108/EDI-08-2022-0243/full/html?skipTracking=true|title=Can tourism enhance inclusitivity for indigenous peoples? Cham perspectives on tourism benefit sharing at living heritage sites in Vietnam|date=June 27, 2023|doi=10.1108/EDI-08-2022-0243 |
According to international scholars, it's observed that both modern Cham separatism and Cham nationhood are non-existent.<ref>{{Cite book|last1=Phuong|first1=Tran Ky|url=https://books.google.com/books?id=GUHeBgAAQBAJ&q=Balamon+Bani+Cham&pg=PA325|title=The Cham of Vietnam: History, Society and Art|last2=Lockhart|first2=Bruce|page=40|date=2011-01-01|publisher=NUS Press|isbn=978-9971-69-459-3|language=en}}</ref> The only active representative organization for the Chams, the International Office of Champa (IOC), whose headquarter locates in [[San Jose, California]], only demands civil and land rights for the Cham people in Vietnam and Cambodia. Criticism and concerns against Vietnamese, Indian, Malaysian governments and tourist corporations for misappropriating Cham heritage and ignoring living indigenous culture was made by the IOC and international scientists in recent years.<ref>{{Cite web|url=https://issuu.com/isnacreative/docs/ih_march-april_23/s/19954472|title=Translating the Quran into Cham - Islamic Society if North America|date=April 2023}}</ref><ref>{{Cite journal|url=https://www.emerald.com/insight/content/doi/10.1108/EDI-08-2022-0243/full/html?skipTracking=true|title=Can tourism enhance inclusitivity for indigenous peoples? Cham perspectives on tourism benefit sharing at living heritage sites in Vietnam|date=June 27, 2023|doi=10.1108/EDI-08-2022-0243|last1=Quang|first1=Tuyen Dai|last2=Dang|first2=Vang Quang|last3=Alang|first3=Tho|last4=Nguyen|first4=Hoang Van|journal=Equality, Diversity and Inclusion|volume=ahead-of-print|issue=ahead-of-print|s2cid=259626503}}</ref> |
||
==Culture== |
==Culture== |
||
Line 142: | Line 140: | ||
The Cham culture is diverse and rich because of the combination of indigenous cultural elements (plains culture, maritime culture, and mountain culture) and foreign cultural features (Indian cultures and religions such as Buddhism; early Han Chinese influences; Islam) (Phan Xuan Bien et al. 1991:376). The blend of indigenous and foreign elements in Cham culture is a result of ecological, social, and historical conditions. The influences of various Indian cultures produced similarities among many groups in Southeast Asia such as the Cham, who traded or communicated with polities on the Indian subcontinent. However, the indigenous elements also allow for cultural distinctions. As an example, Brahmanism became the Ahier religion, while other aspects of influence were changed, to adapt to local Ahier characteristics and environment. The blending of various cultures has produced its own unique form through the prolific production of sculptures and architecture only seen at the Champa temple tower sites.{{citation needed|date=April 2016}} |
The Cham culture is diverse and rich because of the combination of indigenous cultural elements (plains culture, maritime culture, and mountain culture) and foreign cultural features (Indian cultures and religions such as Buddhism; early Han Chinese influences; Islam) (Phan Xuan Bien et al. 1991:376). The blend of indigenous and foreign elements in Cham culture is a result of ecological, social, and historical conditions. The influences of various Indian cultures produced similarities among many groups in Southeast Asia such as the Cham, who traded or communicated with polities on the Indian subcontinent. However, the indigenous elements also allow for cultural distinctions. As an example, Brahmanism became the Ahier religion, while other aspects of influence were changed, to adapt to local Ahier characteristics and environment. The blending of various cultures has produced its own unique form through the prolific production of sculptures and architecture only seen at the Champa temple tower sites.{{citation needed|date=April 2016}} |
||
The Cham shielded and always observed their girls attentively, placing great importance on their virginity. A Cham saying said "As well leave a man alone with a girl, as an elephant in a field of sugarcane."<ref>(the University of Michigan){{cite book |
The Cham shielded and always observed their girls attentively, placing great importance on their virginity. A Cham saying said "As well leave a man alone with a girl, as an elephant in a field of sugarcane."<ref>(the University of Michigan){{cite book|url=https://books.google.com/books?id=FmZuAAAAMAAJ&q=elephant+field|title=Little China: the Annamese lands|author=Alan Houghton Brodrick|access-date=28 November 2011|year=1942|publisher=Oxford university press|page=264|isbn=9780598750839|quote=The Cham women have a high reputation for chastity, and, at any rate, they are closely watched and guarded. 'As well leave a man alone with a girl,' runs their proverb, 'as an elephant in a field of sugarcane.' There are, indeed, traces of matriarchate in the Cham customs, and women play an important part in their religious life. At her first menstruation a Cham girl goes into the{{clarification needed|reason=truncated|date=February 2021}}}}</ref> |
||
The Cham Muslims view the karoeh (also spelled karoh) ceremony for girls as very significant. This symbolic ceremony marks the passage of a girl from infancy to puberty (the marriageable age), and usually takes place when the girl is aged fifteen and has completed her development.<ref name="sorocham">{{cite web|last1=Special Operations Research Office|title=Selected Groups in the Republic of Vietnam - The Cham|url=https://www.history.navy.mil/research/library/online-reading-room/title-list-alphabetically/s/selected-groups-republic-vietnam/selected-groups-republic-vietnam-cham.html|website=Naval History and Heritage Command|access-date=30 September 2016}}</ref> If it has not taken place, the girl cannot marry since she is "tabung". After the ceremony is done the girl can marry. Circumcision to the Cham was less significant than karoeh.<ref>(the University of Michigan){{cite book |
The Cham Muslims view the karoeh (also spelled karoh) ceremony for girls as very significant. This symbolic ceremony marks the passage of a girl from infancy to puberty (the marriageable age), and usually takes place when the girl is aged fifteen and has completed her development.<ref name="sorocham">{{cite web|last1=Special Operations Research Office|title=Selected Groups in the Republic of Vietnam - The Cham|url=https://www.history.navy.mil/research/library/online-reading-room/title-list-alphabetically/s/selected-groups-republic-vietnam/selected-groups-republic-vietnam-cham.html|website=Naval History and Heritage Command|access-date=30 September 2016}}</ref> If it has not taken place, the girl cannot marry since she is "tabung". After the ceremony is done the girl can marry. Circumcision to the Cham was less significant than karoeh.<ref>(the University of Michigan){{cite book|url=https://books.google.com/books?id=WpZuAAAAMAAJ&q=karoeh|title=Cham sculpture of the Tourane Museum, Da Nang, Vietnam: religious ceremonies and superstitions of Champa|author1=Henri Parmentier|author2=Paul Mus|author3=Etienne Aymonier|access-date=28 November 2011|year=2001|publisher=White Lotus Press|isbn=978-974-7534-70-2|page=52|quote=A much more important ceremony than circumcision is celebrated by these Muslim Cham when their daughters reach the age of about fifteen. It is called karoeh (closing, closure). Until her karoeh has taken place, a girl is tabung, and cannot think of marriage or its equivalent.}}</ref> It is not practiced, only symbolic and performed with a toy wooden knife.<ref> [https://www.history.navy.mil/research/library/online-reading-room/title-list-alphabetically/s/selected-groups-republic-vietnam/selected-groups-republic-vietnam-cham.html Selected Groups in the Republic of Vietnam: The Cham]. Special Operations Research Offices. October 1965. p. 20 {{Webarchive|url=https://web.archive.org/web/20230527170829/https://www.history.navy.mil/research/library/online-reading-room/title-list-alphabetically/s/selected-groups-republic-vietnam/selected-groups-republic-vietnam-cham.html|date=May 27, 2023}}</ref> |
||
Important festivals include Kate, celebrated mainly by the Cham of central Vietnam. The festival venerates ancient Cham royalty gods. Among Cham Muslims, Ramadan, El Fitri, and the Hajj are important celebrations. However, the Cham (regardless of faith) all have a very rich tradition of dance, arts, music, costumes, poetry, and more. |
Important festivals include Kate, celebrated mainly by the Cham of central Vietnam. The festival venerates ancient Cham royalty gods. Among Cham Muslims, Ramadan, El Fitri, and the Hajj are important celebrations. However, the Cham (regardless of faith) all have a very rich tradition of dance, arts, music, costumes, poetry, and more. |
||
=== Language === |
=== Language === |
||
The [[Cham language]] is part of the [[Austronesian language family]]. Cham is very rich with many loan words and terminology influenced by many other languages it came into contact with. Most Cham speak the language though many also speak the dominant language of the nation they reside in like Vietnamese, Khmer, Malay and others. Some Cham can also speak and write Arabic.<ref name=":0">{{Cite book|title=Encyclopedia of the World's Minorities|publisher=Routledge|year=2005|isbn=1-57958-468-3|editor-last=Skutsch|editor-first=Carl|location=New York|pages=276, 277}}</ref> |
The [[Cham language]] is part of the [[Austronesian language family]]. Although sparse, Cham literary tradition is ancient, dating back to the 4th century AD. The [[Dong Yen Chau inscription]], written in old Cham, is the oldest known attestation of an Austronesian language. Cham is very rich with many loan words and terminology influenced by many other languages it came into contact with. Most Cham speak the language though many also speak the dominant language of the nation they reside in like Vietnamese, Khmer, Malay and others. Some Cham can also speak and write Arabic.<ref name=":0">{{Cite book|title=Encyclopedia of the World's Minorities|publisher=Routledge|year=2005|isbn=1-57958-468-3|editor-last=Skutsch|editor-first=Carl|location=New York|pages=276, 277}}</ref> |
||
Cham is written in Eastern [[Cham script]] in Central Vietnam while the language is predominantly written in Jawi Arabic script around the [[Mekong Delta]].<ref name=":0" /> Western Cham script, used in Cambodia, is different enough from Eastern Cham's to be under review by the Unicode Consortium for inclusion as its own block — as of 2022, the character set is still being revised.<ref>{{Cite web|url=https://scriptsource.org/cms/scripts/page.php?item_id=entry_detail&uid=z6dlrcd64h|title=ScriptSource - Entry - Unicode Status (Western Cham)|website=Scriptsource.org|access-date=24 February 2022}}</ref> |
Cham is written in Eastern [[Cham script]] in Central Vietnam while the language is predominantly written in Jawi Arabic script around the [[Mekong Delta]].<ref name=":0" /> Western Cham script, used in Cambodia, is different enough from Eastern Cham's to be under review by the Unicode Consortium for inclusion as its own block — as of 2022, the character set is still being revised.<ref>{{Cite web|url=https://scriptsource.org/cms/scripts/page.php?item_id=entry_detail&uid=z6dlrcd64h|title=ScriptSource - Entry - Unicode Status (Western Cham)|website=Scriptsource.org|access-date=24 February 2022}}</ref> |
||
Line 165: | Line 163: | ||
[[File:Mosque near Chau Doc, Vietnam.jpg|thumb|right|A [[mosque]] in [[Đa Phước, An Giang|Da Phuoc village]], [[An Phú District|An Phu district]], An Giang province.]] |
[[File:Mosque near Chau Doc, Vietnam.jpg|thumb|right|A [[mosque]] in [[Đa Phước, An Giang|Da Phuoc village]], [[An Phú District|An Phu district]], An Giang province.]] |
||
[[File:Inside Cham temple in Nha Trang.jpg|thumb|Inside Cham temple in Nha Trang]] |
[[File:Inside Cham temple in Nha Trang.jpg|thumb|Inside Cham temple in Nha Trang]] |
||
As Muslim merchants of Arab and of [[Persian people|Persian]] origin stopped along the Vietnam coast en route to China, [[Islam]] began to influence Cham civilization. The exact date that Islam came to Champa is unknown; however, the religion first arrived around the ninth century.<ref name=":0" /> It is generally assumed that Islam came to [[mainland Southeast Asia]] much later than its arrival in China during the [[Tang dynasty]] (618–907) and that Arab traders in the region came into direct contact only with the Cham and not others. Islam began making headway among the Chams beginning in the eleventh century |
As Muslim merchants of Arab and of [[Persian people|Persian]] origin stopped along the Vietnam coast en route to China, [[Islam]] began to influence Cham civilization. The exact date that Islam came to Champa is unknown; however, the religion first arrived around the ninth century.<ref name=":0" /> It is generally assumed that Islam came to [[mainland Southeast Asia]] much later than its arrival in China during the [[Tang dynasty]] (618–907) and that Arab traders in the region came into direct contact only with the Cham and not others. Islam began making headway among the Chams beginning in the eleventh century, however it split into two distinctive versions. |
||
Bani Islam is the syncretic form of Shi'a Islam (including minor influences from Sunni and Sufism teaching) that blends indigenous cultural beliefs that are practiced by the Cham Bani, who predominantly live in Vietnam's [[Bình Thuận Province|Bình Thuận]] and [[Ninh Thuận Province]]s, and is considered unorthodox from mainstream Islam.<ref name="yoshi">{{cite journal|last=Yoshimoto|first=Yasuko|date=December 2012|title=A Study of the Hồi giáo Religion in Vietnam: With a Reference to Islamic Religious Practices of Cham Bani|journal=Southeast Asian Studies|publisher=Center for Southeast Asian Studies, Kyoto University|location=Kyoto|volume=1|issue=3|url=http://englishkyoto-seas.org/wp-content/uploads/010306.pdf}}</ref> |
|||
The Cham Bani worship in [[mosque]]s which are where the main communal setting for prayers and religious rituals take place among the Bani Cham<ref name="yoshi" /> They also celebrate the month of Ramuwan ([[Ramadan]]), during which they pray to Allah for their deceased ancestors in the hereafter and pray for good fortune in the lives, and the ''acar'' ([[Imams]]) stay at the thang magik (Mosques) for one month and pray to God the practice is known as [[Iʿtikāf]]. In general, the Bani Muslims are not willing to identify themselves as Shi'a or even Muslims, but as Bani Muslims instead.<ref name="yoshi" /> |
* The version of Islam practiced by the Vietnamese Chams in Central Vietnam is often called '''Bani''' which contains many pre-Islamic beliefs and rituals such as magic, spirit worship, and propitiation of the souls of former kings, something mistaken to [[Hinduism]]. Bani Islam is the syncretic form of Shi'a Islam (including minor influences from Sunni and Sufism teaching) that blends indigenous cultural beliefs that are practiced by the Cham Bani, who predominantly live in Vietnam's [[Bình Thuận Province|Bình Thuận]] and [[Ninh Thuận Province]]s, and is considered unorthodox from mainstream Islam.<ref name="yoshi">{{cite journal|last=Yoshimoto|first=Yasuko|date=December 2012|title=A Study of the Hồi giáo Religion in Vietnam: With a Reference to Islamic Religious Practices of Cham Bani|journal=Southeast Asian Studies|publisher=Center for Southeast Asian Studies, Kyoto University|location=Kyoto|volume=1|issue=3|url=http://englishkyoto-seas.org/wp-content/uploads/010306.pdf}}</ref> The Cham Bani worship in [[mosque]]s which are where the main communal setting for prayers and religious rituals take place among the Bani Cham<ref name="yoshi" /> They also celebrate the month of Ramuwan ([[Ramadan]]), during which they pray to Allah for their deceased ancestors in the hereafter and pray for good fortune in the lives, and the ''acar'' ([[Imams]]) stay at the thang magik (Mosques) for one month and pray to God the practice is known as [[Iʿtikāf]]. In general, the Bani Muslims are not willing to identify themselves as Shi'a or even Muslims, but as Bani Muslims instead, although some even openly reject the terms "Muslims" in favour of "Banis" alone.<ref name="yoshi" /> It should be noted, however, that the notion of Bani being an Islamic sect is only a norm used by the official narratives, while most Muslim scholars reject Bani as an Islamic sect due to its abnormal practise unseen even in mainstream [[Shia Islam]], where Bani originated from.<ref>https://www.youtube.com/watch?v=LUVzO-fYrZs</ref> |
||
However, a small band of Chams, who called themselves Kaum Jumaat, follow a localized adaptation of Islamic theology, according to which they pray only on Fridays and celebrate |
* The version of Islam practised by Cambodian and Southern Vietnamese Chams belong to mainstream '''Sunni Islam''', mainly to the [[Shafi'i school]], which is also found in Malaysia, Indonesia, Mindanao, Southern Thailand as well as Yemen and East Africa, and in general, they largely abide with the mainstream Sunni Islamic practise, such as observing [[Ramadan]], [[Mawlid]], [[Eid al-Fitr]], [[Eid al-Adha]], [[Ashura]], [[Islamic New Year]], as well as doing [[Hajj]] and [[Umrah]]. At some aspects however, due to interaction with other religions and thoughts at the same time, mainly from influences of [[Confucianism]], [[Mahayana Buddhism]], [[Hinduism]] and [[Theravada Buddhism]], it has many indigenous, magical, Hindu and Buddhist elements to it; while some practice a more centralized form of Sunni Islam and some reformist movements like [[Salafi movement|Salafism]] can also be found.<ref name=":0" /> However, a small band of Chams, who called themselves Kaum Jumaat, follow a localized adaptation of Islamic theology, according to which they pray only on Fridays and celebrate Ramadan for only three days. Some members of this group have joined the larger Muslim Cham community in their practices of Islam in recent years. One of the factors for this change is the influence by members of their family who have gone abroad to study Islam. |
||
====Numbers==== |
====Numbers==== |
||
The number of Balamon Cham Hindus in Vietnam were declared at 64,547 (36%) out of a total Cham population of 178,948 according to the 2019 population census.<ref>{{cite web|url=https://www.gso.gov.vn/wp-content/uploads/2019/12/Ket-qua-toan-bo-Tong-dieu-tra-dan-so-va-nha-o-2019.pdf |
The number of Balamon Cham Hindus in Vietnam were declared at 64,547 (36%) out of a total Cham population of 178,948 according to the 2019 population census.<ref>{{cite web|url=https://www.gso.gov.vn/wp-content/uploads/2019/12/Ket-qua-toan-bo-Tong-dieu-tra-dan-so-va-nha-o-2019.pdf|title=Completed Results of the 2019 Vietnam population and housing census|website=gso.gov.vn|date=2020}}</ref> They do not have a caste system, although previously they may have been divided between the [[Kshatriya#Nagavanshi|Nagavamshi Kshatriya]]<ref>India's interaction with Southeast Asia, Volume 1, Part 3 By Govind Chandra Pande, Project of History of Indian Science, Philosophy, and Culture, Centre for Studies in Civilizations (Delhi, India) p.231,252</ref> and the [[Brahmin]] castes, the latter of which would have represented a small minority of the population.<ref>{{cite web|url=https://2001-2009.state.gov/g/drl/rls/irf/2004/35433.htm|title=Vietnam|publisher=State.gov|date=22 October 2002|access-date=17 June 2014}}</ref> |
||
Hindu temples are known as ''Bimong'' in Cham language, but are commonly referred to as ''[[wikt:tháp|tháp]]'' "[[stupa]]", in Vietnamese. The priests are divided into three levels, where the highest rank are known as ''Po Adhia'' or ''Po Sá'', followed by ''Po Tapáh'' and the junior priests ''Po Paséh''. By the 17th century, due to pressures from king [[Po Rome]], the Ahier (Balamon) were forced to accept Allah as the most supreme God while retaining the worships of other Balamon deities in their faiths. |
Hindu temples are known as ''Bimong'' in Cham language, but are commonly referred to as ''[[wikt:tháp|tháp]]'' "[[stupa]]", in Vietnamese. The priests are divided into three levels, where the highest rank are known as ''Po Adhia'' or ''Po Sá'', followed by ''Po Tapáh'' and the junior priests ''Po Paséh''. By the 17th century, due to pressures from king [[Po Rome]], the Ahier (Balamon) were forced to accept Allah as the most supreme God while retaining the worships of other Balamon deities in their faiths. |
||
The majority of Hindu Chams in Vietnam (also known as the Eastern Chams) are syncretic Ahiér [[Hinduism|Hindu]] and Bani Muslims and they mostly live in Central Vietnam, while Southern Vietnam's Chams and their Cambodian counterparts are largely Sunni [[Muslim]], as Islamic conversion happened relatively late.<ref name="everyculture.com">{{cite web|url=http://www.everyculture.com/wc/Tajikistan-to-Zimbabwe/Cham.html |
The majority of Hindu Chams in Vietnam (also known as the Eastern Chams) are syncretic Ahiér [[Hinduism|Hindu]] and Bani Muslims and they mostly live in Central Vietnam, while Southern Vietnam's Chams and their Cambodian counterparts are largely Sunni [[Muslim]], as Islamic conversion happened relatively late.<ref name="everyculture.com">{{cite web|url=http://www.everyculture.com/wc/Tajikistan-to-Zimbabwe/Cham.html|title=Cham - Introduction, Location, Language, Folklore, Religion, Major holidays, Rites of passage, Relationships, Living conditions|publisher=Everyculture.com|access-date=17 June 2014}}</ref><ref name="Terry E. Miller Pg. 326">''The Garland handbook of Southeast Asian music By Terry E. Miller,'' Sean Williams. p. 326</ref> A number emigrated to France in the late 1960s during the [[Vietnam War]]. In the [[Mekong Delta]], the mainly Cham Sunni community has a population of around 25,000 in 2006.<ref name="yoshi" /> |
||
=== Cuisine === |
=== Cuisine === |
||
[[File:Currysaraman.jpg|thumb|[[Cambodia]]'s Muslim Cham [[Saraman curry]]<ref>{{cite web |
[[File:Currysaraman.jpg|thumb|[[Cambodia]]'s Muslim Cham [[Saraman curry]]<ref>{{cite web|last=Carter|first=Terence|date=13 November 2014|title=A Recipe for Saraman Curry or Cari Saramann – a Cambodian curry|url=https://grantourismotravels.com/saraman-curry-recipe-how-to-make-cambodian-cari-saramann/|website=Grantourismo Travels|accessdate=24 April 2021}}</ref>]] |
||
Popular Cham dishes are ''muthin ritong'' (rice with fish), ''lithei jrau'' (rice with meat and vegetables), ''abu mutham'' (gruel with fish and vegetables), and ''kari cam murong'' (chicken or beef curry).<ref>{{cite news |
Popular Cham dishes are ''muthin ritong'' (rice with fish), ''lithei jrau'' (rice with meat and vegetables), ''abu mutham'' (gruel with fish and vegetables), and ''kari cam murong'' (chicken or beef curry).<ref>{{cite news|url=https://hanoitimes.vn/unique-cham-cuisine-19787.html|title=Unique Cham Cuisine|newspaper=Hanoi Times|date=28 July 2014|access-date=24 April 2021}}</ref> A specialty of Chams in [[An Giang province]] is the beef sausage ''tung lamaow'' ([[Cham language|Cham]]: ꨓꨭꩂ ꨤꨟꨯꨱꨥ).<ref>{{Cite news|author=Le Xuan|url=https://vietnamnet.vn/en/tung-lamaow-a-specialty-of-cham-people-E192699.html|title=Tung lamaow - A specialty of Cham people|date=25 December 2017|newspaper=[[VietNamNet]]|access-date=24 April 2021}}</ref><ref>{{Cite news|author=Viet An|url=https://english.thesaigontimes.vn/special-red-sausage-of-the-cham-ethnic-people/|title=Special red sausage of the Cham ethnic people|date=17 July 2022|publisher=[[Saigon Times]]|access-date=3 September 2023}}</ref> Chams in this province are also known for their beef, goat or chicken [[curry]] with rice.<ref>{{Cite news|url=https://vietnamnet.vn/en/cham-curry-specialty-of-cham-people-in-an-giang-E113288.html|title=Cham curry – specialty of Cham people in An Giang|date=11 October 2014|newspaper=[[VietNamNet]]|access-date=24 April 2021}}</ref><ref>{{Cite news|url=https://hanoitimes.vn/cham-curry-specialty-of-cham-people-in-an-giang-12280.html|title=Cham curry – specialty of Cham people in An Giang|date=10 November 2014|publisher=[[Saigon Times]]|access-date=3 September 2023}}</ref><ref>{{Cite news|url=https://en.nhandan.vn/cham-curry-specialty-of-cham-people-in-an-giang-post31624.html|title=Cham curry – specialty of Cham people in An Giang|date=3 April 2015|publisher=[[Nhân Dân]]|access-date=3 September 2023}}</ref> |
||
Chams eat three meals a day – breakfast, lunch and dinner – with [[rice]], [[maize]], [[sweet potato]] and [[bean]]s being the [[staple food]]. Other foods eaten by the Cham depend on the region they inhabit. Chams in [[Central Vietnam]] eat meat and processed meat products and arrange food in trays and use [[chopsticks]] and bowls similar to [[Kinh people]], while Chams in [[Southern Vietnam]] eat fish and shrimps and arrange food on plates.<ref name="law"/> Cham cuisine is also diversified by the [[Food and drink prohibitions|food prohibitions in religions]] practised by Chams: Hindu Chams not eating [[beef]], and Muslim Chams not eating [[pork]], while Buddhism-practicing Cham Hroi of [[Phú Yên province|Phú Yên]] and [[Bình Định province]]s in [[Vietnam]] eating both beef and pork.<ref name="law">{{cite magazine |
Chams eat three meals a day – breakfast, lunch and dinner – with [[rice]], [[maize]], [[sweet potato]] and [[bean]]s being the [[staple food]]. Other foods eaten by the Cham depend on the region they inhabit. Chams in [[Central Vietnam]] eat meat and processed meat products and arrange food in trays and use [[chopsticks]] and bowls similar to [[Kinh people]], while Chams in [[Southern Vietnam]] eat fish and shrimps and arrange food on plates.<ref name="law"/> Cham cuisine is also diversified by the [[Food and drink prohibitions|food prohibitions in religions]] practised by Chams: Hindu Chams not eating [[beef]], and Muslim Chams not eating [[pork]], while Buddhism-practicing Cham Hroi of [[Phú Yên province|Phú Yên]] and [[Bình Định province]]s in [[Vietnam]] eating both beef and pork.<ref name="law">{{cite magazine|url=https://vietnamlawmagazine.vn/the-cham-clan-and-traditions-6286.html|title=The Cham clan and traditions|date=2 July 2018|magazine=Vietnam Law Magazine|access-date=24 April 2021}}</ref> |
||
Cham cuisine is very similar to the cuisines of [[cuisine of Cambodia|Cambodia]], [[cuisine of Laos|Laos]] and [[cuisine of Northern Thailand|Northern Thailand]]. It is sweeter and spicier than the cuisine of [[Northern Vietnam]] and uses many different types of [[fermented fish]] (''mắm''), including ''[[mắm nêm]]'', which along with different spices, curries and other Cham dishes entered the cuisine of [[Southern Vietnam]] following the [[Champa–Đại Việt War (1471)|Vietnamese conquest and annexation]] of [[Champa]] during [[Nam tiến|Vietnam's southward expansion]]. Another type of ''mắm'' that may have originally been a Cham product is ''{{ill|mắm ruốc|vi|Mắm ruốc}}'', which has become a famous condiment in modern-day Central Vietnam eaten with raw vegetables, herbs and boiled pork and used as an essential ingredient for the Central Vietnamese noodle dish ''[[bún bò Huế]]''.<ref>{{cite book |
Cham cuisine is very similar to the cuisines of [[cuisine of Cambodia|Cambodia]], [[cuisine of Laos|Laos]] and [[cuisine of Northern Thailand|Northern Thailand]]. It is sweeter and spicier than the cuisine of [[Northern Vietnam]] and uses many different types of [[fermented fish]] (''mắm''), including ''[[mắm nêm]]'', which along with different spices, curries and other Cham dishes entered the cuisine of [[Southern Vietnam]] following the [[Champa–Đại Việt War (1471)|Vietnamese conquest and annexation]] of [[Champa]] during [[Nam tiến|Vietnam's southward expansion]]. Another type of ''mắm'' that may have originally been a Cham product is ''{{ill|mắm ruốc|vi|Mắm ruốc}}'', which has become a famous condiment in modern-day Central Vietnam eaten with raw vegetables, herbs and boiled pork and used as an essential ingredient for the Central Vietnamese noodle dish ''[[bún bò Huế]]''.<ref>{{cite book|last=Vu-Hong|first=Lien|title=Rice and Baguette: A History of Food in Vietnam|publisher=[[Reaktion Books]]|year=2016|pages=102–104|isbn=978-1-780-23657-5|quote=The new Việt settlers soon acquired culinary habits and dishes from the local Chams and Khmers, most notably the use of spices and various curries. Many other Cham and Khmer dishes may have been included in Vietnamese southern cuisine at the time, but the most recognizable legacy was the fermented food. (...) ''Mắm nêm'' was a typical Cham food that entered southern Vietnamese cuisine during the Nguyễn Southern Push. (...) Cham food is very much like that of Cambodia, Laos and northern Thailand. It is sweeter and spicier than northern Vietnamese food and uses many different types of mắm, one of which is ''mắm nêm''. (...) Another mắm that may have been a Cham product is ''mắm ruốc'', a similar paste made with ground small shrimps and salt and left to ferment for days until it changes from purple to red. It is a famous condiment of central Vietnam, the former Cham land, and is used to season many dishes; it can also be eaten in its own right with raw vegetables, herbs and boiled pork. ''Mắm ruốc'' is a vital ingredient in the central Vietnamese noodle dish ''bún bò Huế''.}}</ref> |
||
In [[Malaysia]], where the majority of Cham are from Cambodia, most of their dishes, such as ''[[leas hal]]'', ''[[num banhchok]]'', and ''[[num kong]]'', are of Cambodian origin, while the Cham style of coffee (''café Yuon'') and [[green tea]] have been adopted from the Vietnamese. Other Malaysia's Cham dishes, such as ''tung lamaow'' and ''paynong'' (banana-filled glutinous rice cakes wrapped in banana leaves) are known by Chams in both Cambodia and Vietnam.<ref>{{cite journal |
In [[Malaysia]], where the majority of Cham are from Cambodia, most of their dishes, such as ''[[leas hal]]'', ''[[num banhchok]]'', and ''[[num kong]]'', are of Cambodian origin, while the Cham style of coffee (''café Yuon'') and [[green tea]] have been adopted from the Vietnamese. Other Malaysia's Cham dishes, such as ''tung lamaow'' and ''paynong'' (banana-filled glutinous rice cakes wrapped in banana leaves) are known by Chams in both Cambodia and Vietnam.<ref>{{cite journal|last=Nakamura|first=Rie|title=Food and Ethnic identity in the Cham Refugee Community in Malaysia|journal=[[Journal of the Malaysian Branch of the Royal Asiatic Society]]|date=6 May 2020|volume=93|number=2|pages=153–164|doi=10.1353/ras.2020.0024|s2cid=235029137|doi-access=|quote=A majority of the Cham refugees in Malaysia came from Cambodia, and most ‘Cham’ dishes found in Malaysia originate from Cambodia, including ''leas hal'' (a salty/spicy sun-dried shellfish), ''banh chok'' (rice vermicelli noodle soup), and ''nom kong'' (a kind of donut). The Muslim Cham from the Mekong Delta region in Vietnam are familiar with Cambodian food since many of them routinely moved back and forth across the border with Cambodia in the past for business or to visit relatives. Contributions to Cham ethnic foods from Vietnam include Vietnamese style coffee (''café Yuon'') and green tea. Other Cham ethnic dishes found in Malaysia are beef sausage (ton lamo) and banana-filled glutinous rice cakes wrapped in banana leaves (paynong), which are familiar to both the Cham from Cambodia and those from Vietnam.}}</ref> |
||
==Notable Chams== |
==Notable Chams== |
||
Line 225: | Line 221: | ||
* General Chao Tol, Cambodian-Cham politician; Assistant to the Prime Minister [[Hun Sen]]; [[Cambodian People's Party]] |
* General Chao Tol, Cambodian-Cham politician; Assistant to the Prime Minister [[Hun Sen]]; [[Cambodian People's Party]] |
||
* General Sen Komary, Cambodian-Cham politician; Head of Department of Health at [[Ministry of National Defense]], Member of IMAC; [[Cambodian People's Party]] |
* General Sen Komary, Cambodian-Cham politician; Head of Department of Health at [[Ministry of National Defense]], Member of IMAC; [[Cambodian People's Party]] |
||
* [[Samad Bounthong]], Cham-American soccer player<ref>{{Cite web |
* [[Samad Bounthong]], Cham-American soccer player<ref>{{Cite web|title=Samad Bounthong|url=https://www.laoamericansports.com/samad-bounthong|access-date=2022-03-01|website=Lao American Sports|language=en}}</ref> |
||
* [[Yeu Muslim]], Cambodian footballer |
* [[Yeu Muslim]], Cambodian footballer |
||
* [[Dụng Quang Nho]], Vietnamese footballer |
|||
* [[Fatima Ahmed]], Italian-Somali writer of distant Cham origin, born in Phnom Penh |
|||
==Data tables== |
==Data tables== |
||
Line 237: | Line 235: | ||
!style="background-color: #eaecf0;"|MSEA<sup>1</sup> ([[Sample (statistics)|n]] = 890)||style="background-color: #eaecf0;"|WISEA<sup>2</sup> ([[Sample (statistics)|n]] = 983) |
!style="background-color: #eaecf0;"|MSEA<sup>1</sup> ([[Sample (statistics)|n]] = 890)||style="background-color: #eaecf0;"|WISEA<sup>2</sup> ([[Sample (statistics)|n]] = 983) |
||
|- |
|- |
||
|style="background-color: #eaecf0;font-weight:bold;" |Cham ([[Sample (statistics)|n]] = 59)||0.62405<sup>¶</sup><br />0.629437 [[Plus-minus sign|±]] 0.256634<sup>†</sup>||0.37595<br />0.370563 [[Plus-minus sign|±]] 0.256634 |
|style="background-color: #eaecf0;font-weight:bold;" | Cham ([[Sample (statistics)|n]] = 59)||0.62405<sup>¶</sup><br />0.629437 [[Plus-minus sign|±]] 0.256634<sup>†</sup>||0.37595<br />0.370563 [[Plus-minus sign|±]] 0.256634 |
||
|- |
|- |
||
|style="background-color: #eaecf0;font-weight:bold;"|[[Vietnamese people|Vietnamese]] ([[Sample (statistics)|n]] = 70)||0.842972<br />0.839953 [[Plus-minus sign|±]] 0.56035||0.157028<br />0.160047 [[Plus-minus sign|±]] 0.56035 |
|style="background-color: #eaecf0;font-weight:bold;"|[[Vietnamese people|Vietnamese]] ([[Sample (statistics)|n]] = 70)||0.842972<br />0.839953 [[Plus-minus sign|±]] 0.56035||0.157028<br />0.160047 [[Plus-minus sign|±]] 0.56035 |
||
|- |
|- |
||
|colspan="3" |Note:<br /><sup>¶</sup> admixture [[coefficient]];<br /><sup>†</sup> bootstrap [[average]] and [[standard deviation]] of the admixture coefficient were obtained by [[Bootstrapping (statistics)|bootstrap]] with 1000 replications.<br /><sup>1</sup> MSEA: [[Mainland Southeast Asia]]<br /><sup>2</sup> WISEA: western [[Maritime Southeast Asia|island Southeast Asia]]<!--The explanation of the "MSEA" and "WISEA" acronyms have been added to this data table. The explanation of these acronyms were not present in the original Table 2 on page 7, because they were explained previously in the study. These acronyms were explained in the caption of Figure 1 on page 2.--> |
|colspan="3" | Note:<br /><sup>¶</sup> admixture [[coefficient]];<br /><sup>†</sup> bootstrap [[average]] and [[standard deviation]] of the admixture coefficient were obtained by [[Bootstrapping (statistics)|bootstrap]] with 1000 replications.<br /><sup>1</sup> MSEA: [[Mainland Southeast Asia]]<br /><sup>2</sup> WISEA: western [[Maritime Southeast Asia|island Southeast Asia]]<!--The explanation of the "MSEA" and "WISEA" acronyms have been added to this data table. The explanation of these acronyms were not present in the original Table 2 on page 7, because they were explained previously in the study. These acronyms were explained in the caption of Figure 1 on page 2.--> |
||
|- |
|- |
||
|style="background-color: lightgray;" colspan="3" | |
|style="background-color: lightgray;" colspan="3" | |
||
|- |
|- |
||
|colspan="3" style="text-align:center;"|Source: Table 2, Page 7, He Jun-dong et al. (2012)<ref name="He2012">{{cite journal |
|colspan="3" style="text-align:center;"|Source: Table 2, Page 7, He Jun-dong et al. (2012)<ref name="He2012">{{cite journal|last1=He|first1=Jun-Dong|last2=Peng|first2=Min-Sheng|last3=Quang|first3=Huy Ho|last4=Dang|first4=Khoa Pham|last5=Trieu|first5=An Vu|last6=Wu|first6=Shi-Fang|last7=Jin|first7=Jie-Qiong|last8=Murphy|first8=Robert W.|last9=Yao|first9=Yong-Gang|last10=Zhang|first10=Ya-Ping|editor1-last=Kayser|editor1-first=Manfred|title=Patrilineal Perspective on the Austronesian Diffusion in Mainland Southeast Asia|journal=PLOS ONE|date=7 May 2012|volume=7|issue=5|pages=e36437|doi=10.1371/journal.pone.0036437|pmid=22586471|pmc=3346718|bibcode=2012PLoSO...736437H|doi-access=free}}</ref> |
||
|} |
|} |
||
Line 276: | Line 274: | ||
* {{cite book|last1=Juergensmeyer|first1=Mark|author-link1=Mark Juergensmeyer|last2=Roof|first2=Wade Clark|title=Encyclopedia of Global Religion|url=https://books.google.com/books?id=WwJzAwAAQBAJ&pg=PA1210|year=2011|publisher=SAGE Publications|isbn=978-1-4522-6656-5}} |
* {{cite book|last1=Juergensmeyer|first1=Mark|author-link1=Mark Juergensmeyer|last2=Roof|first2=Wade Clark|title=Encyclopedia of Global Religion|url=https://books.google.com/books?id=WwJzAwAAQBAJ&pg=PA1210|year=2011|publisher=SAGE Publications|isbn=978-1-4522-6656-5}} |
||
* {{cite book|last=Kiernan|first=Ben|author-link=Ben Kiernan|title=Blood and Soil|url=https://books.google.com/books?id=Bc30ytJmwzMC&pg=PA111|date=1 October 2008|publisher=Yale University Press|isbn=978-0-300-13793-4}} |
* {{cite book|last=Kiernan|first=Ben|author-link=Ben Kiernan|title=Blood and Soil|url=https://books.google.com/books?id=Bc30ytJmwzMC&pg=PA111|date=1 October 2008|publisher=Yale University Press|isbn=978-0-300-13793-4}} |
||
* {{cite book |
* {{cite book|last1=Lee|first1=Jonathan H. X.|title=Southeast Asian Diaspora in the United States: Memories and Visions, Yesterday, Today, and Tomorrow|year=2014|publisher=Cambridge Scholars Publisher|isbn=978-1-44386-979-9}} |
||
* {{cite journal|last1= Mostiller|first1=Marimas Hosan|date= 2021|title=The Nexus of Asian Indigeneity, Refugee Status, and Asian Settler Colonialism in the Case of Indigenous Cham Muslim Refugees|journal=Amerasia Journal|volume=47|issue=1|pages=112–118|doi=10.1080/00447471.2021.1990001 |
* {{cite journal|last1= Mostiller|first1=Marimas Hosan|date= 2021|title=The Nexus of Asian Indigeneity, Refugee Status, and Asian Settler Colonialism in the Case of Indigenous Cham Muslim Refugees|journal=Amerasia Journal|volume=47|issue=1|pages=112–118|doi=10.1080/00447471.2021.1990001 |
||
|s2cid=245274893}} |
|||
* {{Cite book |
* {{Cite book|last=Nakamura|first=Rie|title=A Journey of Ethnicity: In Search of the Cham of Vietnam|year=2020|publisher=[[Cambridge Scholars Publishing]]|url=https://www.cambridgescholars.com/product/978-1-5275-4309-6|isbn=9781527543096}} |
||
* {{Cite journal|last1=Nguyen|first1=T.T.T|date=2021|title=Ethnic Stereotypes in the Central Highlands of Vietnam: Minority Students' Perspectives|journal=Sociological Research Online|volume=27|issue=2|pages=452–469|via=SAGE Publishing|doi=10.1177/13607804211015820|s2cid=237876655 |
* {{Cite journal|last1=Nguyen|first1=T.T.T|date=2021|title=Ethnic Stereotypes in the Central Highlands of Vietnam: Minority Students' Perspectives|journal=Sociological Research Online|volume=27|issue=2|pages=452–469|via=SAGE Publishing|doi=10.1177/13607804211015820|s2cid=237876655}} |
||
* {{Cite journal|last1=Nguyen|first1=T.T.T|date=2022|title=Educational linguicism: linguistic discrimination against minority students in Vietnamese mainstream schools|journal=Language Policy|volume=21|issue=2 |
* {{Cite journal|last1=Nguyen|first1=T.T.T|date=2022|title=Educational linguicism: linguistic discrimination against minority students in Vietnamese mainstream schools|journal=Language Policy|volume=21|issue=2|pages=167–194|via=Springer Publishing|doi=10.1007/s10993-021-09601-4|s2cid=239164493}} |
||
* Salim, Maryam. (2005) "The Laws of Kedah, 220 Hijrah" A text translation from jawi script to rumi script Dewan Bahasa dan Pustaka, Malaysia. |
* Salim, Maryam. (2005) "The Laws of Kedah, 220 Hijrah" A text translation from jawi script to rumi script Dewan Bahasa dan Pustaka, Malaysia. |
||
* {{cite book|last=Schliesinger|first=Joachim|title=Ethnic Groups of Cambodia Vol 3: Profile of Austro-Thai and Sinitic-Speaking Peoples|url=https://books.google.com/books?id=ayUjBgAAQBAJ&pg=PA18|date=11 January 2015|publisher=Booksmango|isbn=978-1-63323-240-2}} |
* {{cite book|last=Schliesinger|first=Joachim|title=Ethnic Groups of Cambodia Vol 3: Profile of Austro-Thai and Sinitic-Speaking Peoples|url=https://books.google.com/books?id=ayUjBgAAQBAJ&pg=PA18|date=11 January 2015|publisher=Booksmango|isbn=978-1-63323-240-2}} |
||
Line 287: | Line 285: | ||
* {{cite book|last=Tarling|first=Nicholas|author-link=Nicholas Tarling|title=The Cambridge History of Southeast Asia|url=https://books.google.com/books?id=jtsMLNmMzbkC|year=1999|publisher=Cambridge University Press|isbn=978-0-521-66370-0}} |
* {{cite book|last=Tarling|first=Nicholas|author-link=Nicholas Tarling|title=The Cambridge History of Southeast Asia|url=https://books.google.com/books?id=jtsMLNmMzbkC|year=1999|publisher=Cambridge University Press|isbn=978-0-521-66370-0}} |
||
* {{cite book|last=Taylor|first=Philip|title=Cham Muslims of the Mekong Delta: Place and Mobility in the Cosmopolitan Periphery|url=https://books.google.com/books?id=a5YntZEIUHMC|year=2007|publisher=NUS Press|isbn=978-9971-69-361-9}} |
* {{cite book|last=Taylor|first=Philip|title=Cham Muslims of the Mekong Delta: Place and Mobility in the Cosmopolitan Periphery|url=https://books.google.com/books?id=a5YntZEIUHMC|year=2007|publisher=NUS Press|isbn=978-9971-69-361-9}} |
||
* {{citation|last=Twishime|first=P.I.|year=2022|chapter=Asian American Heritage Seeking: Toward a Critical and Conscious Study Abroad Curriculum|title=Historically Underrepresented Faculty and Students in Education Abroad: Wandering Where We Belong|editor-given1=Devin L.|editor-surname1=Walker|editor-given2=Linda M.|editor-surname2=Lyons|editor-given3=Seneca|editor-surname3=Vaught|publisher=Springer Publishing|pages=235–256|doi=10.1007/978-3-031-13056-4_11|isbn=978-3-03113-055-7 |
* {{citation|last=Twishime|first=P.I.|year=2022|chapter=Asian American Heritage Seeking: Toward a Critical and Conscious Study Abroad Curriculum|title=Historically Underrepresented Faculty and Students in Education Abroad: Wandering Where We Belong|editor-given1=Devin L.|editor-surname1=Walker|editor-given2=Linda M.|editor-surname2=Lyons|editor-given3=Seneca|editor-surname3=Vaught|publisher=Springer Publishing|pages=235–256|doi=10.1007/978-3-031-13056-4_11|isbn=978-3-03113-055-7|chapter-url=https://scholarworks.umass.edu/communication_grads_pubs/22}} |
||
* {{cite book|last=Wicks|first=Robert S.|title=Money, Markets, and Trade in Early Southeast Asia: The Development of Indigenous Monetary Systems to AD 1400|url=https://books.google.com/books?id=Qs1q9VEoEkoC&pg=PA215|year=1992|publisher=SEAP Publications|isbn=978-0-87727-710-1}} |
* {{cite book|last=Wicks|first=Robert S.|title=Money, Markets, and Trade in Early Southeast Asia: The Development of Indigenous Monetary Systems to AD 1400|url=https://books.google.com/books?id=Qs1q9VEoEkoC&pg=PA215|year=1992|publisher=SEAP Publications|isbn=978-0-87727-710-1}} |
||
* {{cite book |
* {{cite book|last1=Yee|first1=Edmond|last2=Matsuoka|first2=Fumitaka|last3=Lee|first3=Jonathan H. X.|title=Asian American Religious Cultures [2 volumes]|year=2015|publisher=ABC-CLIO|isbn=978-1-59884-330-9}} |
||
* {{Cite journal|last1=Yoo|first1=H. C.|last2=Gabriel|first2=Abigail K. |
* {{Cite journal|last1=Yoo|first1=H. C.|last2=Gabriel|first2=Abigail K.|last3=Okazaki|first3=Sumie|date=2022|title=Advancing Research Within Asian American Psychology Using Asian Critical Race Theory and an Asian Americanist Perspective|journal=Journal of Humanistic Psychology|volume=62|issue=4|pages=563–590|doi=10.1177/00221678211062721|s2cid=245465232}} |
||
==External links== |
==External links== |
||
* {{Commons category-inline}} |
* {{Commons category-inline}} |
||
* [https://www.britannica.com/EBchecked/topic/104802/Cham Britannica |
* [https://www.britannica.com/EBchecked/topic/104802/Cham Britannica Cham people] |
||
* Mitsraym, Islam. [http://www.onislam.net/english/politics/asia/459039-cham-muslims-liberate-not-expatriate.html Cham Muslims: Liberate Not Expatriate.] ''OnIslam.net.'' 15 September 2012. Retrieved 26 February 2013. |
* Mitsraym, Islam. [http://www.onislam.net/english/politics/asia/459039-cham-muslims-liberate-not-expatriate.html Cham Muslims: Liberate Not Expatriate.] ''OnIslam.net.'' 15 September 2012. Retrieved 26 February 2013. |
||
* [https://web.archive.org/web/20080404103103/http://www.nus.edu.sg/sup/9971-69-361-5.html Cham Muslims of the Mekong Delta] Book by Philip Taylor about the settlement history, religion, economic life and political relations of the Cham Muslims in the Mekong delta of Vietnam |
* [https://web.archive.org/web/20080404103103/http://www.nus.edu.sg/sup/9971-69-361-5.html Cham Muslims of the Mekong Delta] Book by Philip Taylor about the settlement history, religion, economic life and political relations of the Cham Muslims in the Mekong delta of Vietnam |
||
Line 307: | Line 305: | ||
* [http://www.phnompenhpost.com The face of Islam in a Buddhist land], by Murat Karaali, Phnom Penh Post, January 1995 |
* [http://www.phnompenhpost.com The face of Islam in a Buddhist land], by Murat Karaali, Phnom Penh Post, January 1995 |
||
* [https://web.archive.org/web/20080516232816/http://www.chamstudies.com/ Chamstudies], a new site on Chams |
* [https://web.archive.org/web/20080516232816/http://www.chamstudies.com/ Chamstudies], a new site on Chams |
||
* [http://www.seattlepi.com/photos/photo.asp?PhotoID=29586 Picture of Muslim cham girls] {{dead link|date=November 2016|bot=InternetArchiveBot |
* [http://www.seattlepi.com/photos/photo.asp?PhotoID=29586 Picture of Muslim cham girls] {{dead link|date=November 2016|bot=InternetArchiveBot|fix-attempted=yes}} |
||
* [https://web.archive.org/web/20091223033613/http://www.radiosapcham.org/ Radio Sapcham] |
* [https://web.archive.org/web/20091223033613/http://www.radiosapcham.org/ Radio Sapcham] |
||
Revision as of 22:30, 17 June 2024
ꨂꨣꩃ ꨌꩌꨛꨩ Urang Campa | |
---|---|
![]() Cham women performing a traditional dance in Nha Trang, Vietnam | |
Total population | |
c. 822,648 | |
Regions with significant populations | |
![]() | 600,000[1] |
![]() | 178,948[2] |
![]() | 25,000[3] |
![]() | 10,000[4] |
![]() | 4,000 |
![]() | 3,000 |
![]() | 1,000 |
![]() | 700[5] |
Languages | |
Cham, Tsat, Haroi, Vietnamese, Khmer | |
Religion | |
Predominantly Sunni Islam (Cambodia, Malaysia, Thailand, southern Vietnam, and Hainan, China) Minorities of Kan Imam San, Bani Islam and Hinduism (central Vietnam)[6] | |
Related ethnic groups | |
Utsuls, and other Austronesian peoples (especially Jarai, Rade, Acehnese) |
The Chams (Cham: ꨌꩌ, Čaṃ), or Champa people (Cham: ꨂꨣꩃ ꨌꩌꨛꨩ, Urang Campa;[7] Vietnamese: Người Chăm or Người Chàm; Khmer: ជនជាតិចាម, Chônchéatĕ Cham), are an Austronesian ethnic group in Southeast Asia as well as an indigenous people of central Vietnam. They are the original inhabitants of coastal areas in Vietnam and Cambodia, along the South China Sea, since before the arrival of the Cambodians and Vietnamese, during the expansion of the Khmer Empire (802–1431 CE) and the Vietnamese conquest of Champa (11th–19th century CE).[8][9]
From the 2nd century CE, the Cham founded Champa, a collection of independent Hindu-Buddhist principalities in what is now central and southern Vietnam. By the 17th century CE, Champa became an Islamic sultanate.[10] Today, the Cham people are largely Muslim, with a minority following Hinduism, both formed the indigenous Muslim and Hindu population in both Cambodia and Vietnam.[11] Despite their adherence to Islam, the Cham people still retain their ancestral practice of matriarchy in family and inheritance.[12]
The Cham people speak Cham and Tsat (the latter is spoken by the Utsul, a Cham subgroup on China's Hainan Island), the two Chamic languages from the Malayo-Polynesian branch of the Austronesian family.[13] The Cham people were one among several ethnic groups that were primarily targeted by the Khmer Rouge's ethnic cleansing campaign during the Cambodian Genocide (1975–1979).[14]
History
![]() | This section's factual accuracy is disputed. (February 2022) |
![](http://upload.wikimedia.org/wikipedia/commons/thumb/4/45/VietnamChampa1.gif/220px-VietnamChampa1.gif)
For a long time,[specify] researchers believed that the Chams had arrived by sea in the first millennium BC from Sumatra, Borneo and the Malay Peninsula, eventually settling in central modern Vietnam.[15]
The original Cham are therefore the likely heirs of Austronesian navigators from Taiwan and Borneo, whose main activities are commerce, transport and perhaps also piracy.[citation needed] Austronesian Chamic peoples might have migrated into present-day Central Vietnam around 3 kya to 2.5 kya (1,000 to 500 BC). With having formed a thalassocracy leaving traces in written sources, they invested the ports at the start of important trade routes linking India, China and Indonesian islands. Historians are now no longer disputing in associating the Sa Huynh culture (1000 BC–200 AD) with the ancestors of the Cham people and other Chamic-speaking groups.[citation needed]
Patterns and chronology of migration remain debated and it is assumed that the Cham people, the only Austronesian ethnic group originated from South Asia, arrived later in peninsular Southeast Asia via Borneo.[16][17] Mainland Southeast Asia had been populated on land routes by members of the Austroasiatic language family, such as the Mon people and the Khmer people around 5,000 years ago. The Cham were accomplished Austronesian seafarers that from centuries populated and soon dominated maritime Southeast Asia.[18] Earliest known records of Cham presence in Indochina date back to the second century CE. Population centers were located on the river outlets along the coast. As they controlled the import/export trade of continental Southeast Asia, they enjoyed a prosperous maritime economy.[19][20][21]
Cham folklore includes a creation myth in which the founder of the Cham people was a certain Lady Po Nagar. According to Cham mythology, Lady Po Nagar was born out of sea foam and clouds in the sky.[22] However, in Vietnamese mythology, which adopted the goddess after taking over the Champa kingdom, her name is Thiên Y A Na and she instead came from a humble peasant home somewhere in the Dai An Mountains, Khánh Hòa Province, spirits assisted her as she traveled to China on a floating log of sandalwood where she married a man of royalty and had two children. She eventually returned to Champa "did many good deeds in helping the sick and the poor" and "a temple was erected in her honor".[23][24]
Early history
Like countless other political entities of Southeast Asia, the Champa principalities underwent the process of Indianization since the early common era as a result of centuries of socio-economic interaction adopted and introduced cultural and institutional elements of India. From the 8th century onward, Muslims from such regions as Gujarat began to increasingly appear in trade and shipping of India. Islamic ideas became a part of the vast tide of exchange, treading the same path as Hinduism and Buddhism centuries before. Cham people picked up these ideas by the 11th century. This can be seen in the architecture of Cham temples, which shares similarities with the one of the Angkor temples. Ad-Dimashqi writes in 1325, "the country of Champa... is inhabited by Muslims and idolaters. The Muslim religion came there during the time of Caliph Uthman... and Ali, many Muslims who were expelled by the Umayyads and by Hajjaj, fled there".[citation needed]
The Daoyi Zhilüe records that at Cham ports, Cham women were often married to Chinese merchants, who frequently came back to them after trading voyages.[25][26][27] A Chinese merchant from Quanzhou, Wang Yuanmao, traded extensively with Champa and married a Cham princess.[28]
In the 12th century, the Cham fought a series of wars with the Khmer Empire to the west. In 1177, the Cham and their allies launched an attack from the lake Tonlé Sap and managed to sack the Khmer capital of Angkor. In 1181, however, they were defeated by the Khmer King Jayavarman VII.
Encounter with Islam
![](http://upload.wikimedia.org/wikipedia/commons/thumb/4/4a/%E5%B0%96%E5%9F%8E_Chamcia_-_Couple_from_Champa_-_Boxer_Codex_%281590%29.jpg/220px-%E5%B0%96%E5%9F%8E_Chamcia_-_Couple_from_Champa_-_Boxer_Codex_%281590%29.jpg)
Islam first arrived in Champa around the ninth century; however, it did not become significant among the Cham people until after the eleventh century.[29]
Cham who migrated to Sulu were Orang Dampuan.[30] Champa and Sulu engaged in commerce with each other which resulted in merchant Chams settling in Sulu where they were known as Orang Dampuan from the 10th-13th centuries. The Orang Dampuan were slaughtered by envious native Sulu Buranuns due to the wealth of the Orang Dampuan.[31] The Buranun were then subjected to retaliatory slaughter by the Orang Dampuan. Harmonious commerce between Sulu and the Orang Dampuan was later restored.[32] The Yakans were descendants of the Taguima-based Orang Dampuan who came to Sulu from Champa.[30] Sulu received civilization in its Indic form from the Orang Dampuan.[33]
A number of Cham also fled across the sea to the Malay Peninsula and as early as the 15th century, a Cham colony was established in Malacca. The Chams encountered Sunni Islam there as the Malacca Sultanate was officially Muslim since 1414. The King of Champa then became an ally of the Johor Sultanate; in 1594, Champa sent its military forces to fight alongside Johor against the Portuguese occupation of Malacca.[34] Between 1607 and 1676, one of the Champa kings converted to Islam and it became a dominant feature of Cham society. The Chams also adopted the Jawi alphabet.[35]
Historical records in Indonesia showed the influence of Queen Dwarawati, a Muslim princess from the kingdom of Champa, toward her husband, Kertawijaya, the Seventh King of Majapahit Empire, so that the royal family of the Majapahit Empire eventually converted to Islam, which finally led to the conversion to Islam of the entire region.[36][37][38] Chams Princess tomb can be found in Trowulan, the site of the capital of the Majapahit Empire.[39] In Babad Tanah Jawi, it is said that the king of Brawijaya V has a wife named Dewi Anarawati (or Dewi Dwarawati), a Muslim daughter of the King of Champa (Chams).[36][37][38] Chams had trade and close cultural ties with the maritime kingdom of Srivijaya in the Malay Archipelago [citation needed].
Another significant figure from Champa in the history of Islam in Indonesia is Raden Rakhmat (Prince Rahmat) who's also known as Sunan Ampel, one of Wali Sanga (Nine Saints), who spread Islam in Java. He is considered as a focal point of the Wali Sanga, because several of them were actually his descendants and/or his students. His father is Maulana Malik Ibrahim also known as Ibrahim as-Samarkandy ("Ibrahim Asmarakandi" to Javanese ears), and his mother is Dewi Candrawulan, a princess of Champa who's also the sister of Queen Dwarawati. Sunan Ampel was born in Champa in 1401 CE. He came to Java in 1443 CE, in order to visit his aunt Queen Dwarawati, a princess of Champa who married to Kertawijaya (Brawijaya V), the King of Majapahit Empire.[36][37][38] Local legend says that he built the Great Mosque of Demak (Masjid Agung Demak) in 1479 CE, but other legends attribute that work to Sunan Kalijaga. Sunan Ampel died in Demak in 1481 CE, but is buried in Ampel Mosque at Surabaya, East Java.[40]
Recent scholarship, however, has shown that widespread conversion to Islam came much later. Poorly studied artifacts such as Islamic graves (which simply could have been ships' ballast) have been reexamined to show that they were, in fact, Tunisian and not Cham. Poorly conducted linguistic research attempting to link vocabulary to Arabic has been debunked as well. Rather, there is no sound evidence for widespread conversion to Islam until the 16th century.[41]
Wars with the Vietnamese
Between the rise of the Khmer Empire around 800 and the Vietnamese's territorial expansion southwards from Jiaozhi and, later, Đại Việt, Champa began to shrink. At a disadvantage against Dai Viet's army of 300,000 troops, the Cham army of 100,000 were overwhelmed.[42] In the Cham–Vietnamese War (1471), Champa suffered serious defeats at the hands of the Vietnamese, in which 120,000 people were either captured or killed, and the kingdom was reduced to a small enclave near Nha Trang with many Chams fleeing to Cambodia.[43][34] Champa was no longer a threat to Vietnam, and some were even enslaved by their victors.[44]
The Cham were matrilineal and inheritance passed through the mother.[45] Because of this, in 1499 the Vietnamese enacted a law banning marriage between Cham women and Vietnamese men, regardless of class.[46](Tạ 1988, p. 137)[47][48][49] The Vietnamese also issued instructions in the capital to kill all Chams within the vicinity.[50] More attacks by the Vietnamese continued and in 1693 the Champa Kingdom's territory was integrated as part of Vietnamese territory.[43]
The trade in Vietnamese ceramics was damaged due to the plummet in trade by Cham merchants after the Vietnamese invasion.[51] Vietnam's export of ceramics was also damaged by its internal civil war, the Portuguese and Spanish entry into the region and the Portuguese conquest of Malacca which caused an upset in the trading system, while the carracks ships in the Malacca to Macao trade run by the Portuguese docked at Brunei due to good relations between the Portuguese and Brunei after the Chinese permitted Macao to be leased to the Portuguese.[52]
When the Ming dynasty in China fell, several thousand Chinese refugees fled south and extensively settled on Cham lands and in Cambodia.[53] Most of these Chinese were young males, and they took Cham women as wives. Their children identified more with Chinese culture. This migration occurred in the 17th and 18th centuries.[54]
Chams participated in defeating the Spanish invasion of Cambodia. Cambodian king Cau Bana Cand Ramadhipati, also known as 'Sultan Ibrahim', launched the Cambodian–Dutch War to expel the Dutch. The Vietnamese Nguyen Lords toppled Ibrahim from power to restore Buddhist rule.
In the 18th century and the 19th century, Cambodian-based Chams settled in Bangkok.[55]
Fall of the Champa kingdom
Further expansion by the Vietnamese in 1692 resulted in the total annexation of the Champa kingdom Panduranga and dissolution by the 19th century Vietnamese Emperor, Minh Mạng. In response, the last Cham Muslim king, Pô Chien, gathered his people in the hinterland and fled south to Cambodia, while those along the coast migrated to Trengganu (Malaysia). A small group fled northward to the Chinese island of Hainan where they are known today as the Utsuls. The king and his people who took refuge in Cambodia were scattered in communities across the Mekong Basin. Those who remained in the Nha Trang, Phan Rang, Phan Rí, and Phan Thiết provinces of central Vietnam were absorbed into the Vietnamese polity. Cham provinces were seized by the Nguyen Lords.[56]
After Vietnam invaded and conquered Champa, Cambodia granted refuge to Cham Muslims escaping from Vietnamese conquest.[57]
In 1832, the Vietnamese Emperor Minh Mang annexed the last Champa Kingdom. This resulted in the Cham Muslim leader Katip Sumat, who was educated in Kelantan, declaring a Jihad against the Vietnamese.[58][59][60][61] The Vietnamese coercively fed lizard and pig meat to Cham Muslims and cow meat to Cham Hindus against their will to punish them and assimilate them to Vietnamese culture.[62] The second revolt led by Ja Thak Wa, a Bani cleric, resulting in the establishment of a Cham resistance which lasted from 1834 to 1835 until it was bloody crushed by Minh Mang's forces in July 1835. Only 40,000 Cham remained in the old Panduranga territory in 1885.[63]
20th century
![](http://upload.wikimedia.org/wikipedia/commons/thumb/4/45/Bandera_Front_Alliberament_Cham.svg/220px-Bandera_Front_Alliberament_Cham.svg.png)
At the division of Vietnam in 1954, majority of Cham population remained in South Vietnam. A handful dozens of Chams who were members of the Viet Minh went North during the population exchange between North and South known as Operation Passage to Freedom – along with around ten thousand indigenous highland peoples – mainly Chamic and Bahnaric – from South Vietnam. The Democratic Republic of Vietnam during its early years (1954–1960) were actually more favorable toward ethnic minorities and indigenous peoples, compared to Republic of Vietnam, attacking Ngo Dinh Diem's Kinh chauvinist attitudes. Leaders of Communist Party of Vietnam at the time promised equal rights and autonomy, and by 1955 the North's national broadcast station Voice of Việt Nam began broadcasting propaganda radio in Rhadé, Bahnar, and Jarai, to recruit support from the South's indigenous groups. These cultivation efforts later contributed to the foundation of the FULRO in 1964, although FULRO's objective was to fight against both North and South Vietnam.[64]
In Cambodia, due to discriminatory treatments of the colonial and following Sihanouk governments, the Cham communities here sought communism. The Cham began to rise in prominence in Cambodian politics when they joined the communists as early as the 1950s, with a Cham elder, Sos Man joining the Indochina Communist Party and rising through the ranks to become a major in the Party's forces. He then returned home to the Eastern Zone in 1970 and joined the Communist Party of Kampuchea (CPK), and he co-established the Eastern Zone Islamic Movement with his son, Mat Ly. Together, they became the mouthpiece of the Khmer Rouge and they encouraged the Cham people to participate in the revolution. Sos Man's Islamic Movement was also tolerated by the Khmer Rouge's leadership between 1970 and 1975. The Chams were gradually forced to abandon their faith and their distinct practices, a campaign which was launched in the Southwest as early as 1972.[65]
In the 1960s various movements emerged calling for the creation of a separate Cham state in Vietnam. The Front for the Liberation of Champa (FLC) and the Front de Libération des Hauts plateaux dominated. The latter group sought greater alliance with other hill tribe minorities. Initially known as "Front des Petits Peuples" from 1946 to 1960, the group later took the designation "Front de Libération des Hauts plateaux" and joined, with the FLC, the "Front unifié pour la Libération des Races opprimées" (FULRO) at some point in the 1960s. Since the late 1970s, there has been no serious Cham secessionist movement or political activity in Vietnam or Cambodia.
During the Vietnam War, a sizable number of Chams migrated to Peninsular Malaysia, where they were granted sanctuary by the Malaysian government out of sympathy for fellow Muslims; most of them have now assimilated with Malay cultures.[43][66] The integrated community who self identifies as Melayu Champa ("Champa Malay") has dabbled into trades of agarwood, clothing (especially in Kelantan) and fishery (in coastal Pahang) from their arrival in the late 1970s to the 80s.[66]
The Cham community suffered a major blow during the Cambodian genocide in Democratic Kampuchea. The Khmer Rouge targeted ethnic minorities like Chinese, Thai, Lao, Vietnamese and the Cham people, though the Cham suffered the largest death toll in proportion to their population. Around 80,000 to 100,000 Cham out of a total Cham population of 250,000 people in 1975, died in the genocide.[67][68][69]
21st century
![](http://upload.wikimedia.org/wikipedia/commons/thumb/7/76/%E1%9E%95%E1%9F%92%E1%9E%91%E1%9F%87%E1%9E%81%E1%9F%92%E1%9E%98%E1%9F%82%E1%9E%9A.jpg/220px-%E1%9E%95%E1%9F%92%E1%9E%91%E1%9F%87%E1%9E%81%E1%9F%92%E1%9E%98%E1%9F%82%E1%9E%9A.jpg)
![](http://upload.wikimedia.org/wikipedia/commons/thumb/a/a3/Chams_villages_in_An_Giang_province.jpg/220px-Chams_villages_in_An_Giang_province.jpg)
The Cham in Vietnam are officially recognized by the Vietnamese government as one of 54 ethnic groups. There has also been wide-reaching recognition of the historical Champa Kingdom.[citation needed]
An attempt at Salafist expansion among the Cham in Vietnam has been halted by Vietnamese government controls; however, the loss of the Salafis among Chams has been to the benefit of Tablighi Jamaat.[70]
There is evidence that the Acehnese people of Aceh, Sumatra, Indonesia are the descendants of Cham refugees who fled after defeat by the Vietnamese polity in the 15th century.[7][71]
Geography
![](http://upload.wikimedia.org/wikipedia/commons/thumb/0/05/Cham_People_in_Vietnam_and_Cambodia.jpg/220px-Cham_People_in_Vietnam_and_Cambodia.jpg)
Eastern Chams (also known as Panduranga Chams or Phan Rang Chams) and their related ethnic groups, Raglai and Churu, are a major minority in Panduranga region in Bình Thuận and Ninh Thuận provinces of Vietnam. The Haroi Cham mainly populate in Đồng Xuân district of Phu Yen and Vân Canh district of Bình Định province. They are the core of the Hindu and Bani population.
The Western Cham population is concentrated between the in Cambodia and in Southern Vietnam, mainly in Kampong Cham province and An Giang province. In Kampot province, communities of Chvea of Malay origin also identify themselves as Cham. Chams also made significant presence in other southern Vietnamese provinces like Đồng Nai, Tây Ninh, Kiên Giang, and even as far as in Ninh Thuận, as well as having a large minority presence in Ho Chi Minh City. This group represents the core of the Muslim communities in both Cambodia and Vietnam. Including the diaspora, their total is about 400,000. An additional 4,000 Chams live in Bangkok, Thailand, whose ancestors migrated there during Rama I's reign. Recent immigrants to Thailand are mainly students and workers, who preferably seek work and education in the southern Islamic Pattani, Narathiwat, Yala and Songkhla provinces.[72][73][74]
After the fall of Saigon in Vietnam and Phnom Penh in Cambodia in 1975, 9,704 Cham refugees made their way to Malaysia and were allowed to stay, unlike 250,000 other refugees that fled to Malaysia. Most of the Cham refugees came from Cambodia and were Muslims, known as Melayu Kemboja and Melayu Champa in Malay. Many of these Cham refugees chose to settle in Malaysia, as they preferred to live in an Islamic country and had family ties in the Malaysian states of Kelantan and Terengganu. Kelantan served as a center of Islamic teachings for Chams in Cambodia for three to four centuries and many Cambodian Chams had relatives living there, subsequently many Chams chose to settle in Kelantan. By 1985, around 50,000 or more Chams were living in Malaysia. As of 2013, many have been integrated into Malaysian society.[75]
Politics
While historically complicated, the modern Chams of Cambodia and Vietnam have had friendly relationships with the Khmer and Vietnamese majority. Despite ethnic and religious differences, the majority people of Cambodia and Vietnam have accepted the Cham as closer to them than other minorities.[29] Some Muslim Cham report a friendly attitude of both Cambodians and Vietnamese toward the Chams and little harassment against them from locals.[76] However, between government and people, it is difficult to categorize. According to Cham human rights activists, the Vietnamese regime, the fears of historical influence has evolved into suppression of Islam among Muslims Chams. For example, there is an unofficial ban on distributing the Quran and other Islamic scripture.[77] Even with Vietnam's growing relations with Muslim states like Indonesia, Malaysia, Saudi Arabia, Iran, Turkey and Egypt, the regime discourages growth of Islam because the Vietnamese government distrusts the Cham Muslims.[78]
"Relations between the Hanoi government and ethnic minorities are sensitive. In 2001 and 2004 massive human rights protests by hill tribes resulted in deaths and mass imprisonments. For some time after that, the Central Highlands were sealed off to foreigners."[79]
According to international scholars, it's observed that both modern Cham separatism and Cham nationhood are non-existent.[80] The only active representative organization for the Chams, the International Office of Champa (IOC), whose headquarter locates in San Jose, California, only demands civil and land rights for the Cham people in Vietnam and Cambodia. Criticism and concerns against Vietnamese, Indian, Malaysian governments and tourist corporations for misappropriating Cham heritage and ignoring living indigenous culture was made by the IOC and international scientists in recent years.[81][82]
Culture
![](http://upload.wikimedia.org/wikipedia/commons/thumb/b/b0/Parade_from_%22Kate%22_festival_of_Cham_people%2C_Central_Vietnam.jpg/220px-Parade_from_%22Kate%22_festival_of_Cham_people%2C_Central_Vietnam.jpg)
The Cham culture is diverse and rich because of the combination of indigenous cultural elements (plains culture, maritime culture, and mountain culture) and foreign cultural features (Indian cultures and religions such as Buddhism; early Han Chinese influences; Islam) (Phan Xuan Bien et al. 1991:376). The blend of indigenous and foreign elements in Cham culture is a result of ecological, social, and historical conditions. The influences of various Indian cultures produced similarities among many groups in Southeast Asia such as the Cham, who traded or communicated with polities on the Indian subcontinent. However, the indigenous elements also allow for cultural distinctions. As an example, Brahmanism became the Ahier religion, while other aspects of influence were changed, to adapt to local Ahier characteristics and environment. The blending of various cultures has produced its own unique form through the prolific production of sculptures and architecture only seen at the Champa temple tower sites.[citation needed]
The Cham shielded and always observed their girls attentively, placing great importance on their virginity. A Cham saying said "As well leave a man alone with a girl, as an elephant in a field of sugarcane."[83]
The Cham Muslims view the karoeh (also spelled karoh) ceremony for girls as very significant. This symbolic ceremony marks the passage of a girl from infancy to puberty (the marriageable age), and usually takes place when the girl is aged fifteen and has completed her development.[84] If it has not taken place, the girl cannot marry since she is "tabung". After the ceremony is done the girl can marry. Circumcision to the Cham was less significant than karoeh.[85] It is not practiced, only symbolic and performed with a toy wooden knife.[86]
Important festivals include Kate, celebrated mainly by the Cham of central Vietnam. The festival venerates ancient Cham royalty gods. Among Cham Muslims, Ramadan, El Fitri, and the Hajj are important celebrations. However, the Cham (regardless of faith) all have a very rich tradition of dance, arts, music, costumes, poetry, and more.
Sprache
The Cham language is part of the Austronesian language family. Although sparse, Cham literary tradition is ancient, dating back to the 4th century AD. The Dong Yen Chau inscription, written in old Cham, is the oldest known attestation of an Austronesian language. Cham is very rich with many loan words and terminology influenced by many other languages it came into contact with. Most Cham speak the language though many also speak the dominant language of the nation they reside in like Vietnamese, Khmer, Malay and others. Some Cham can also speak and write Arabic.[29]
Cham is written in Eastern Cham script in Central Vietnam while the language is predominantly written in Jawi Arabic script around the Mekong Delta.[29] Western Cham script, used in Cambodia, is different enough from Eastern Cham's to be under review by the Unicode Consortium for inclusion as its own block — as of 2022, the character set is still being revised.[87]
The Kan Imam San sect, accounting for about 10% of the Cambodian Cham minority and mainly centered around a few villages in the Tralach District of Kampong Chhnang Province and their historic mosque atop Phnom Oudong, have kept the use of the Western Cham script, akhar srak, alive — with grants from the US embassy for about a decade starting in 2007, the written form of Western Cham has moved from the preserve of a few elders to being taught in close to 20 classrooms with thousands of students exposed to some degree, albeit limited.[88][89]
Almost all of the existing texts are housed at two Kan Imam San mosques in Kampong Tralach, primarily at the Au Russey mosque.[90]
Religion
The first recorded religion of the Champa was a form of Shaiva Hinduism, brought by sea from India. Hinduism was the predominant religion among the Cham people until the sixteenth century. Numerous temples dedicated to Shiva were constructed in the central part of what is now Vietnam. The jewel of such temple is Mỹ Sơn. It is often compared with other historical temple complexes in Southeast Asia, such as Borobudur of Java in Indonesia, Angkor Wat of Cambodia, Bagan of Myanmar and Ayutthaya of Thailand. As of 1999, Mỹ Sơn has been recognised by UNESCO as a world heritage site.
Religiously and culturally, the Chams were grouped into two major religio-cultural groups; the Balamon Chams that adhere to an indigenized form of Hinduism, and Cham Bani that adhere to an indigenized form of Shi'a Islam. The term "Balamon" derived from "Brahmana, the priests. The term "Bani" on the other hand is derived from Arabic term "bani" (بني) which means "people". Balamon Chams adhere to the old religion of their ancestor, an indigenized form of Hinduism that thrived since the ancient era of Kingdom of Champa in 5th century AD, whereas Cham Bani are adherents of a localized version of Shi'a Islam, including a minor element of Sufism, endured with Hindu-Chamic customs as early as around the 11th–13th century. However, it was not until 17th century that Islam began to attract large numbers of Chams, when some members of the Cham royalty converted to Islam. These two groups mostly live in separate villages. Intermarriage was prohibited in former times, and remains rare even nowadays. Both groups are matrilineal and conform to matrilocal residence practice.[12]
![](http://upload.wikimedia.org/wikipedia/commons/thumb/7/77/Mosque_near_Chau_Doc%2C_Vietnam.jpg/220px-Mosque_near_Chau_Doc%2C_Vietnam.jpg)
![](http://upload.wikimedia.org/wikipedia/commons/thumb/8/8d/Inside_Cham_temple_in_Nha_Trang.jpg/220px-Inside_Cham_temple_in_Nha_Trang.jpg)
As Muslim merchants of Arab and of Persian origin stopped along the Vietnam coast en route to China, Islam began to influence Cham civilization. The exact date that Islam came to Champa is unknown; however, the religion first arrived around the ninth century.[29] It is generally assumed that Islam came to mainland Southeast Asia much later than its arrival in China during the Tang dynasty (618–907) and that Arab traders in the region came into direct contact only with the Cham and not others. Islam began making headway among the Chams beginning in the eleventh century, however it split into two distinctive versions.
- The version of Islam practiced by the Vietnamese Chams in Central Vietnam is often called Bani which contains many pre-Islamic beliefs and rituals such as magic, spirit worship, and propitiation of the souls of former kings, something mistaken to Hinduism. Bani Islam is the syncretic form of Shi'a Islam (including minor influences from Sunni and Sufism teaching) that blends indigenous cultural beliefs that are practiced by the Cham Bani, who predominantly live in Vietnam's Bình Thuận and Ninh Thuận Provinces, and is considered unorthodox from mainstream Islam.[91] The Cham Bani worship in mosques which are where the main communal setting for prayers and religious rituals take place among the Bani Cham[91] They also celebrate the month of Ramuwan (Ramadan), during which they pray to Allah for their deceased ancestors in the hereafter and pray for good fortune in the lives, and the acar (Imams) stay at the thang magik (Mosques) for one month and pray to God the practice is known as Iʿtikāf. In general, the Bani Muslims are not willing to identify themselves as Shi'a or even Muslims, but as Bani Muslims instead, although some even openly reject the terms "Muslims" in favour of "Banis" alone.[91] It should be noted, however, that the notion of Bani being an Islamic sect is only a norm used by the official narratives, while most Muslim scholars reject Bani as an Islamic sect due to its abnormal practise unseen even in mainstream Shia Islam, where Bani originated from.[92]
- The version of Islam practised by Cambodian and Southern Vietnamese Chams belong to mainstream Sunni Islam, mainly to the Shafi'i school, which is also found in Malaysia, Indonesia, Mindanao, Southern Thailand as well as Yemen and East Africa, and in general, they largely abide with the mainstream Sunni Islamic practise, such as observing Ramadan, Mawlid, Eid al-Fitr, Eid al-Adha, Ashura, Islamic New Year, as well as doing Hajj and Umrah. At some aspects however, due to interaction with other religions and thoughts at the same time, mainly from influences of Confucianism, Mahayana Buddhism, Hinduism and Theravada Buddhism, it has many indigenous, magical, Hindu and Buddhist elements to it; while some practice a more centralized form of Sunni Islam and some reformist movements like Salafism can also be found.[29] However, a small band of Chams, who called themselves Kaum Jumaat, follow a localized adaptation of Islamic theology, according to which they pray only on Fridays and celebrate Ramadan for only three days. Some members of this group have joined the larger Muslim Cham community in their practices of Islam in recent years. One of the factors for this change is the influence by members of their family who have gone abroad to study Islam.
Numbers
The number of Balamon Cham Hindus in Vietnam were declared at 64,547 (36%) out of a total Cham population of 178,948 according to the 2019 population census.[93] They do not have a caste system, although previously they may have been divided between the Nagavamshi Kshatriya[94] and the Brahmin castes, the latter of which would have represented a small minority of the population.[95]
Hindu temples are known as Bimong in Cham language, but are commonly referred to as tháp "stupa", in Vietnamese. The priests are divided into three levels, where the highest rank are known as Po Adhia or Po Sá, followed by Po Tapáh and the junior priests Po Paséh. By the 17th century, due to pressures from king Po Rome, the Ahier (Balamon) were forced to accept Allah as the most supreme God while retaining the worships of other Balamon deities in their faiths.
The majority of Hindu Chams in Vietnam (also known as the Eastern Chams) are syncretic Ahiér Hindu and Bani Muslims and they mostly live in Central Vietnam, while Southern Vietnam's Chams and their Cambodian counterparts are largely Sunni Muslim, as Islamic conversion happened relatively late.[96][97] A number emigrated to France in the late 1960s during the Vietnam War. In the Mekong Delta, the mainly Cham Sunni community has a population of around 25,000 in 2006.[91]
Cuisine
![](http://upload.wikimedia.org/wikipedia/commons/thumb/d/db/Currysaraman.jpg/220px-Currysaraman.jpg)
Popular Cham dishes are muthin ritong (rice with fish), lithei jrau (rice with meat and vegetables), abu mutham (gruel with fish and vegetables), and kari cam murong (chicken or beef curry).[99] A specialty of Chams in An Giang province is the beef sausage tung lamaow (Cham: ꨓꨭꩂ ꨤꨟꨯꨱꨥ).[100][101] Chams in this province are also known for their beef, goat or chicken curry with rice.[102][103][104]
Chams eat three meals a day – breakfast, lunch and dinner – with rice, maize, sweet potato and beans being the staple food. Other foods eaten by the Cham depend on the region they inhabit. Chams in Central Vietnam eat meat and processed meat products and arrange food in trays and use chopsticks and bowls similar to Kinh people, while Chams in Southern Vietnam eat fish and shrimps and arrange food on plates.[105] Cham cuisine is also diversified by the food prohibitions in religions practised by Chams: Hindu Chams not eating beef, and Muslim Chams not eating pork, while Buddhism-practicing Cham Hroi of Phú Yên and Bình Định provinces in Vietnam eating both beef and pork.[105]
Cham cuisine is very similar to the cuisines of Cambodia, Laos and Northern Thailand. It is sweeter and spicier than the cuisine of Northern Vietnam and uses many different types of fermented fish (mắm), including mắm nêm, which along with different spices, curries and other Cham dishes entered the cuisine of Southern Vietnam following the Vietnamese conquest and annexation of Champa during Vietnam's southward expansion. Another type of mắm that may have originally been a Cham product is mắm ruốc , which has become a famous condiment in modern-day Central Vietnam eaten with raw vegetables, herbs and boiled pork and used as an essential ingredient for the Central Vietnamese noodle dish bún bò Huế.[106]
In Malaysia, where the majority of Cham are from Cambodia, most of their dishes, such as leas hal, num banhchok, and num kong, are of Cambodian origin, while the Cham style of coffee (café Yuon) and green tea have been adopted from the Vietnamese. Other Malaysia's Cham dishes, such as tung lamaow and paynong (banana-filled glutinous rice cakes wrapped in banana leaves) are known by Chams in both Cambodia and Vietnam.[107]
Notable Chams
In accordance with Cham custom, the surname is followed by the given name.
- Po Tisuntiraidapuran, ruler of Champa from 1780 to 1793
- Les Kosem, Cambodian-Cham activist leader in FULRO (d. 1976)
- Po Dharma, Vietnamese-Cham activist leader of FULRO, he was also a Cham cultural historian
- Sos Math, Cambodian-Cham singer, songwriter from the 1950s to the 1970s ; his son Sos Mach is also a popular singer from the 90's still today
- Has Salan, Cambodian-Cham classical violinist, composer and actor from the 1950s to 1970s
- Musa Porome, Cham rights activist
- Maha Sajan, king of Champa
- Amu Nhan, expert on Cham music
- Po Binasuor, the last strong king of Champa
- Chế Linh, Vietnamese-Cham singer
- Dang Nang Tho, Vietnamese-Cham sculptor and director of Cham Cultural Center, Phan Rang, Ninh Thuan Province
- Inrasara [vi] (Mr Phu Tram), poet and author
- H.E. Othman Hassan (អូស្មាន ហាស្សាន់៖), Cambodian-Cham politician; secretary of state at the Ministry of Labor and Vocational Training of Cambodia, Advisor and Special Envoy to Prime Minister Hun Sen, President of Cambodian Muslim Development Foundation (CMDF), Secretary General of the Foundation for Cambodian People's Poverty Alleviation (PAL), vice-director of Cambodian Islamic Center (CIC), Patron of Islamic Medical Association of Cambodia (IMAC); Cambodian People's Party
- H.E. Nos Sles (ណុះ ស្លេះ), Cambodian-Cham politician; secretary of state at the Ministry of Education and Sport of Cambodia; Cambodian People's Party
- H.E. Amath Yashya also transliterated Amadh Yahya, Cambodian-Cham politician; ex-Member of Parliament, deputy in the National Assembly of Cambodia representing Kampong Cham province, President of Cambodian Islamic Development Association (CIDA); Candlelight Party and Cambodia National Rescue Party
- H.E. Zakarya Adam, Cambodian-Cham politician; Secretary of State at Ministry of Cults and Religion, Vice President of CMDF, General Secretary of CIC & Vice-chairperson of IWMC; Cambodian People's Party
- H.E. Sith Ibrahim, Cambodian-Cham politician; Secretary of State at Ministry of Cults and Religion; FUNCINPEC
- H.E. Dr. Sos Mousine, Cambodian-Cham politician; Under Secretary of State at Ministry of Rural Development, President of Cambodian Muslim Students Association and IMAC, Member of CMDF, Under-General Secretary of CIC; Cambodian People's Party
- H.E. Sman Teath, Cambodian-Cham politician; Member of Parliament representing Pursat, Member of CMDF, Under-General Secretary of CIC; Cambodian People's Party
- H.E. Sem Sokha, Cambodian-Cham politician; Under Secretary of State at Ministry of Social Affairs and Veterans, member of CMDF; Cambodian People's Party
- Her E. Kob Mariah, Cambodian-Cham politician; Under Secretary at Ministry of Women, General Secretary of Cambodian Islamic Women Development & Cambodian Islamic Women's Development Organization Association, member of CMDF; Cambodian People's Party
- H.E. Msas Loh, Cambodian-Cham politician; Under Secretary of State at Office of the Council of Ministers, Patron of Cambodian Islamic Association; Cambodian People's Party
- H.E. Paing Punyamin, Cambodian-Cham politician; Member of Parliament representing Kampong Chhnang, Member of CMDF, Executive Member of CIC; Cambodian People's Party
- H.E. Wan Math, Cambodian-Cham politician; Member of the Senate, President of Cambodian Islamic Association; Cambodian People's Party
- H.E. Sabo Bacha, Cambodian-Cham politician; Member of the Senate; FUNCINPEC
- Sem Soprey, Cambodian-Cham politician ; Vice Governor of Kampong Cham province & Member of CMDF ; Cambodian People's Party
- Saleh Sen, Cambodian-Cham politician; Vice Governor of Kampong Chhnang province & Member of CMDF
- H.E. Ismail Osman, Cambodian-Cham politician; Advisor to His Royal Highness Prince Norodom Ranariddh (នរោត្តម រណឫទ្) of the Kingdom of Cambodia, President of the National Assembly; FUNCINPEC
- General Chao Tol, Cambodian-Cham politician; Assistant to the Prime Minister Hun Sen; Cambodian People's Party
- General Sen Komary, Cambodian-Cham politician; Head of Department of Health at Ministry of National Defense, Member of IMAC; Cambodian People's Party
- Samad Bounthong, Cham-American soccer player[108]
- Yeu Muslim, Cambodian footballer
- Dụng Quang Nho, Vietnamese footballer
- Fatima Ahmed, Italian-Somali writer of distant Cham origin, born in Phnom Penh
Data tables
Admixture analysis of the two populations from southern Vietnam. | ||
---|---|---|
Admixed populations | Parental populations | |
MSEA1 (n = 890) | WISEA2 (n = 983) | |
Cham (n = 59) | 0.62405¶ 0.629437 ± 0.256634† |
0.37595 0.370563 ± 0.256634 |
Vietnamese (n = 70) | 0.842972 0.839953 ± 0.56035 |
0.157028 0.160047 ± 0.56035 |
Note: ¶ admixture coefficient; † bootstrap average and standard deviation of the admixture coefficient were obtained by bootstrap with 1000 replications. 1 MSEA: Mainland Southeast Asia 2 WISEA: western island Southeast Asia | ||
Source: Table 2, Page 7, He Jun-dong et al. (2012)[109] |
See also
- Art of Champa
- Cham alphabet
- Cham language
- Cham calendar
- Islam in Cambodia
- Islam in Vietnam
- Hinduism in Southeast Asia
Notes
References
- ^ Leonie Kijewski (13 December 2019). "'Beautifying Phnom Penh': Muslim Cham face eviction in Cambodia". Al Jazeera. Archived from the original on 28 May 2023. Retrieved 22 December 2019.
- ^ General Statistics Office of Vietnam (1 April 2019). "2019 Viet Nam Population and Housing Census" (PDF). Archived from the original (PDF) on 26 March 2023.
- ^ Abdul Hamid, Mohamed Effendy Bin (2006). "Understanding the Cham Identity in Mainland Southeast Asia: Contending Views". Sojourn: Journal of Social Issues in Southeast Asia. 21 (2): 230–253. doi:10.1353/soj.2007.0002. JSTOR 41308077.
- ^ "Tiny Muslim community becomes latest target for China's religious crackdown". 28 September 2020.
- ^ "Western Cham in Laos". Joshua Project. Retrieved 11 May 2021.
- ^ "Cham". 19 June 2015.
- ^ a b Andaya, Leonard Y. (2008). Leaves of the same tree: trade and ethnicity in the Straits of Melaka. University of Hawaii Press. p. 44. ISBN 978-0-8248-3189-9.
- ^ Quang, Tuyen; Noseworthy, William B.; Paulson, Dave (7 September 2022). "Rising tensions: heritage-tourism development and the commodification of "Authentic" culture among the Cham community of Vietnam". Leisure and Tourism. 8. Cogent Social Sciences: 1–23. doi:10.1080/23311886.2022.2116161.
- ^ Wu, Chihkang Kenny; Nguyen, Ngoc Anh; Dang, T. Q. T.; Nguyen, Mai-Uyen (14 December 2022). "The Impact of COVID-19 on Ethnic Business Households Involved in Tourism in Ninh Thuan, Vietnam". Sustainability. 14 (16800). MDPI: 16800. doi:10.3390/su142416800.
- ^ "The Cham: Descendants of Ancient Rulers of South China Sea Watch Maritime Dispute From Sidelines". Science. 18 June 2014. Archived from the original on 25 February 2021. Retrieved 18 January 2023.
- ^ Kijewski, Leonie. "'Beautifying Phnom Penh': Muslim Cham face eviction in Cambodia". www.aljazeera.com. Retrieved 18 January 2023.
- ^ a b Phuong, Tran Ky; Lockhart, Bruce (1 January 2011). The Cham of Vietnam: History, Society and Art. NUS Press. ISBN 978-9971-69-459-3.
- ^ Project, Joshua. "Utsat in China". joshuaproject.net.
- ^ Williams, Francis (18 September 2023). "The eradication of Cham Muslim women's ethnic identity in Cambodia, 1975–79". Journal of Southeast Asian Studies. 54 (3). Cambridge University Press: 502–525. doi:10.1017/S0022463423000498. S2CID 262060374.
- ^ V. Higham, Early Mainland Southeast Asia, River Books Co. Ltd., Bangkok 2014.
- ^ "Origins and diversification: the case of Austroasiatic groups" (PDF). Rogerblench.info. Retrieved 25 January 2017.
- ^ Anne-Valérie Schweyer Le Viêtnam ancien (Les Belles Lettres, 2005) p.6
- ^ "Genetic ancestry highly correlated with ethnic and linguistic groups in Asia". eurekalert. Retrieved 25 January 2017.
- ^ "The Cham People - Cambodian Village Scholars Fund". cambodianscholars.org. Archived from the original on 2 February 2017. Retrieved 27 January 2017.
- ^ "THE AUSTRONESIAN SETTLEMENT OF MAINLAND SOUTHEAST ASIA" (PDF). Sealang. Retrieved 2 January 2017.
- ^ Lipson, Mark; Loh, Po-Ru; Patterson, Nick; Moorjani, Priya; Ko, Ying-Chin; Stoneking, Mark; Berger, Bonnie; Reich, David (19 August 2014). "Reconstructing Austronesian population history in Island Southeast Asia". Nature Communications. 5 (1): 4689. Bibcode:2014NatCo...5.4689L. doi:10.1038/ncomms5689. PMC 4143916. PMID 25137359.
- ^ Buu, Tri (2 April 2014). "Holy Mother Thien YA Na - Mother of the Land". Phatgiao.org.vn. Buddhist portal of the Vietnam Buddhist Sangha. Retrieved 25 July 2022.
- ^ Chapuis 1995, p. 39.
- ^ "Vietnamese History & Legends". Vietspring.org. Archived from the original on 29 November 2010. Retrieved 25 January 2017.
- ^ Derek Heng (15 November 2009). Sino–Malay Trade and Diplomacy from the Tenth through the Fourteenth Century. Ohio University Press. pp. 133–. ISBN 978-0-89680-475-3.
- ^ Heng 2009, p. 133.
- ^ "島夷誌略 - 維基文庫,自由的圖書館". zh.wikisource.org.
- ^ Wicks 1992, p. 215.
- ^ a b c d e f Skutsch, Carl, ed. (2005). Encyclopedia of the World's Minorities. New York: Routledge. pp. 276, 277. ISBN 1-57958-468-3.
- ^ a b Maria Christine N. Halili (2004). Philippine History. Rex Bookstore. pp. 46ff. ISBN 978-9712339349.
- ^ The Filipino Moving Onward 5' 2007 Ed. Rex Bookstore, Inc. pp. 3–. ISBN 978-971-23-4154-0.
- ^ Philippine History Module-based Learning I' 2002 Ed. Rex Bookstore, Inc. pp. 39–. ISBN 978-971-23-3449-8.
- ^ Study Skills in English for a Changing World' 2001 Ed. Rex Bookstore, Inc. pp. 23–. ISBN 978-971-23-3225-8.
- ^ a b Schliesinger 2015, p. 18.
- ^ Davidson 1991, p. 105.
- ^ a b c Philip Taylor (2007). Cham Muslims of the Mekong Delta: place and mobility in the cosmopolitan periphery. NUS Press. p. 78. ISBN 978-9971-69-361-9. Retrieved 9 January 2011.
- ^ a b c Agus Sunyoto (2014). Atlas Wali Songo (The Atlas of Nine Saint). Mizan. ISBN 978-602-8648-09-7. Archived from the original on 4 March 2016. Retrieved 14 January 2016.
- ^ a b c John Renard (2009). Tales of God's Friends: Islamic Hagiography in Translation. University of California Press. p. 343. ISBN 9780520258969. Retrieved 17 January 2016.
- ^ Slamet Muljana (2005). Runtuhnya kerajaan Hindu-Jawa dan timbulnya negara-negara Islam di Nusantara. PT LKiS Pelangi Aksara. p. 68. ISBN 978-979-8451-16-4. Retrieved 9 January 2011.
- ^ id:Sunan Ampel[circular reference]
- ^ Haw, Stephen G. (2018). "Islam in Champa and the Making of a Fictitious History". Journal of the Royal Asiatic Society. 28 (4): 717–747. doi:10.1017/S1356186317000219. S2CID 165122789. Retrieved 2 March 2023.
- ^ Oscar Chapuis (1995). A history of Vietnam: from Hong Bang to Tu Duc. Greenwood Publishing Group. p. 46. ISBN 0-313-29622-7. Retrieved 9 January 2011.
- ^ a b c Juergensmeyer & Roof 2011, p. 1210.
- ^ Ben Kiernan (2009). Blood and Soil: A World History of Genocide and Extermination from Sparta to Darfur. Yale University Press. p. 110. ISBN 0-300-14425-3. Retrieved 9 January 2011.
- ^ Hooker 2002, p. 75.
- ^ Kiernan 2008, p. 111.
- ^ Watson Andaya 2006, p. 82.
- ^ Yale University, Southeast Asia Studies (1985). The Vietnam forum, Issues 5-7. Council on Southeast Asia Studies at Yale University. p. 28. Retrieved 9 January 2011.
- ^ Teresa A. Meade; Merry E. Wiesner-Hanks, eds. (2006). A companion to gender history. Wiley-Blackwell. p. 332. ISBN 978-1-4051-4960-0. Retrieved 9 January 2011.
- ^ Victor B. Lieberman (2003). Strange parallels: Southeast Asia in global context, c 800-1830, Volume 1 (illustrated ed.). Cambridge University Press. p. 381. ISBN 978-0-521-80496-7. Retrieved 15 May 2011.
- ^ Angela Schottenhammer; Roderich Ptak (2006). The Perception of Maritime Space in Traditional Chinese Sources. Otto Harrassowitz Verlag. pp. 138–. ISBN 978-3-447-05340-2.
- ^ Minh Trí Bùi; Kerry Nguyễn Long (2001). Vietnamese Blue & White Ceramics. Khoa học xã hội. p. 176.
- ^ Encyclopædia Britannica, inc (2003). The New Encyclopædia Britannica, Volume 8. Encyclopædia Britannica. p. 669. ISBN 978-0-85229-961-6. Retrieved 28 June 2010.
- ^ Barbara Watson Andaya (2006). The flaming womb: repositioning women in early modern Southeast Asia. University of Hawaii Press. p. 146. ISBN 978-0-8248-2955-1. Retrieved 28 June 2010.
southern vietnam thousands of young chinese males brides cham communities.
- ^ Rajeswary Ampalavanar Brown (1 October 2013). Islam in Modern Thailand: Faith, Philanthropy and Politics. Routledge. pp. 19–. ISBN 978-1-134-58389-8.
- ^ Elijah Coleman Bridgman; Samuel Wells Willaims (1847). The Chinese Repository. proprietors. pp. 584–.
- ^ Dr. Mark Phoeun. "PO CEI BREI FLED TO CAMBODIA IN 1795-1796 TO FIND SUPPORT". Cham Today. Translated by Musa Porome. IOC-Champa. Archived from the original on 25 March 2014.
- ^ Jean-François Hubert (8 May 2012). The Art of Champa. Parkstone International. pp. 25–. ISBN 978-1-78042-964-9.
- ^ "The Raja Praong Ritual: A Memory of the Sea in Cham- Malay Relations". Cham Unesco. Archived from the original on 6 February 2015. Retrieved 25 June 2015.
- ^ (Extracted from Truong Van Mon, "The Raja Praong Ritual: a Memory of the sea in Cham- Malay Relations", in Memory And Knowledge of the Sea in South Asia, Institute of Ocean and Earth Sciences, University of Malaya, Monograph Series 3, pp, 97-111. International Seminar on Maritime Culture and Geopolitics & Workshop on Bajau Laut Music and Dance", Institute of Ocean and Earth Sciences and the Faculty of Arts and Social Sciences, University of Malaya, 23-24/2008)
- ^ Dharma, Po. "The Uprisings of Katip Sumat and Ja Thak Wa (1833-1835)". Cham Today. Archived from the original on 26 June 2015. Retrieved 25 June 2015.
- ^ Choi Byung Wook (2004). Southern Vietnam Under the Reign of Minh Mạng (1820-1841): Central Policies and Local Response. SEAP Publications. pp. 141–. ISBN 978-0-87727-138-3.
- ^ Lafont, Pierre-Bernard (2007). Le Campā: Géographie, population, histoire. Indes savantes. p. 224. ISBN 978-2-84654-162-6.
- ^ Kiernan, Ben (2019). Việt Nam: a history from earliest time to the present. Oxford University Press. pp. 412–419. ISBN 978-0-190-05379-6.
- ^ Kiernan, Ben (2002). The Pol Pot Regime: Race, Power and Genocide in Cambodia under the Khmer Rouge, 1975–79 (Second ed.). New Haven and London: Yale University Press. p. 258.
- ^ a b Nakamura, Rie (December 2019). "Becoming Malay: The Politics of the Cham Migration to Malaysia". Studies in Ethnicity and Nationalism. 19 (3): 293–8. doi:10.1111/sena.12305. S2CID 213134318.
- ^ Kiernan, Ben (1988). "Orphans of genocide: The Cham muslims of Kampuchea under Pol Pot". Bulletin of Concerned Asian Scholars. 20 (4). Ben Kiernan, Department of History and Politics, University of Wollongong, Wollongong, N.S.W., Australia: 2–33. doi:10.1080/14672715.1988.10412580. Retrieved 19 July 2021.
- ^ Gellately, Robert; Kiernan, Ben (7 July 2003). The Specter of Genocide: Mass Murder in Historical Perspective. Cambridge University Press. ISBN 9780521527507. Retrieved 17 June 2014 – via Google Books.
- ^ Coz, Clothilde Le. "The question of genocide and Cambodia's Muslims". Al Jazeera.
- ^ Féo, Agnès De (2009). "Les musulmans de Châu Đốc (Vietnam) à l'épreuve du salafisme" [The Muslims of Châu Đốc (Vietnam) put to the test by Salafism]. Recherches en Sciences Sociales Sur l'Asie du Sud-Est (in French) (13–14). moussons: 359–372. doi:10.4000/moussons.976.
- ^ Reid, Anthony (2006). Verandah of violence: the background to the Aceh problem. NUS Press. p. 8. ISBN 978-9971-69-331-2.
- ^ "Thailand's World : Cham People Thailand". Thailandsworld.com. Archived from the original on 19 June 2017. Retrieved 26 January 2017.
- ^ "MISSIONS ATLAS PROJECT SOUTHEAST ASIA CAMBODIA" (PDF). Worldmap.org. Archived from the original (PDF) on 12 May 2013. Retrieved 25 January 2017.
- ^ "Cham students caught up in Thailand's troubled south, National, Phnom Penh Post". Phnompenhpost.com. Retrieved 26 January 2017.
- ^ Wong, Danny, Tze Ken (2013). "The Cham Arrivals in Malaysia: Distant Memories and Rekindled Links". Archipel. 85: 151–165. doi:10.3406/arch.2013.4389.
{{cite journal}}
: CS1 maint: multiple names: authors list (link) - ^ Nguyen, Maira (20 December 2018). "Meet the Vietnamese Muslims of Hanoi - TMV". Themuslimvibe.com.
- ^ "Only Few Know Of The Cham Muslims – Vietnam's Isolated Islamic Community". Mvslim.com. 18 November 2018.
- ^ Willoughby, J. (1999). "The Cham Muslims of Vietnam". ISIM Newsletter. 2 (1): 14. hdl:1887/17164.
- ^ "The Cham: Descendants of Ancient Rulers of South China Sea Watch Maritime Dispute From Sidelines". Science. 18 June 2014. Archived from the original on 25 February 2021.
- ^ Phuong, Tran Ky; Lockhart, Bruce (1 January 2011). The Cham of Vietnam: History, Society and Art. NUS Press. p. 40. ISBN 978-9971-69-459-3.
- ^ "Translating the Quran into Cham - Islamic Society if North America". April 2023.
- ^ Quang, Tuyen Dai; Dang, Vang Quang; Alang, Tho; Nguyen, Hoang Van (27 June 2023). "Can tourism enhance inclusitivity for indigenous peoples? Cham perspectives on tourism benefit sharing at living heritage sites in Vietnam". Equality, Diversity and Inclusion. ahead-of-print (ahead-of-print). doi:10.1108/EDI-08-2022-0243. S2CID 259626503.
- ^ (the University of Michigan)Alan Houghton Brodrick (1942). Little China: the Annamese lands. Oxford university press. p. 264. ISBN 9780598750839. Retrieved 28 November 2011.
The Cham women have a high reputation for chastity, and, at any rate, they are closely watched and guarded. 'As well leave a man alone with a girl,' runs their proverb, 'as an elephant in a field of sugarcane.' There are, indeed, traces of matriarchate in the Cham customs, and women play an important part in their religious life. At her first menstruation a Cham girl goes into the[clarification needed]
- ^ Special Operations Research Office. "Selected Groups in the Republic of Vietnam - The Cham". Naval History and Heritage Command. Retrieved 30 September 2016.
- ^ (the University of Michigan)Henri Parmentier; Paul Mus; Etienne Aymonier (2001). Cham sculpture of the Tourane Museum, Da Nang, Vietnam: religious ceremonies and superstitions of Champa. White Lotus Press. p. 52. ISBN 978-974-7534-70-2. Retrieved 28 November 2011.
A much more important ceremony than circumcision is celebrated by these Muslim Cham when their daughters reach the age of about fifteen. It is called karoeh (closing, closure). Until her karoeh has taken place, a girl is tabung, and cannot think of marriage or its equivalent.
- ^ Selected Groups in the Republic of Vietnam: The Cham. Special Operations Research Offices. October 1965. p. 20 Archived May 27, 2023, at the Wayback Machine
- ^ "ScriptSource - Entry - Unicode Status (Western Cham)". Scriptsource.org. Retrieved 24 February 2022.
- ^ Gluck, Caroline. "Islam, the ancient way, lives on in Oudong". Phnompenhpost.com. Retrieved 24 February 2022.
- ^ Bruckmayr, Philipp (1 January 2019). "The Changing Fates of the Cambodian Islamic Manuscript Tradition". Journal of Islamic Manuscripts. 10 (1): 1–23. doi:10.1163/1878464X-01001001. S2CID 167038700. Retrieved 24 February 2022.
- ^ Mag. Philipp Bruckmayr. "DISSERTATION : The Contentious Pull of the Malay Logosphere: Jawization and Factionalism among Cambodian Muslims (late 19th to early 21st centuries)". Phaidra.univie.ac.at. Retrieved 24 February 2022.
- ^ a b c d Yoshimoto, Yasuko (December 2012). "A Study of the Hồi giáo Religion in Vietnam: With a Reference to Islamic Religious Practices of Cham Bani" (PDF). Southeast Asian Studies. 1 (3). Kyoto: Center for Southeast Asian Studies, Kyoto University.
- ^ https://www.youtube.com/watch?v=LUVzO-fYrZs
- ^ "Completed Results of the 2019 Vietnam population and housing census" (PDF). gso.gov.vn. 2020.
- ^ India's interaction with Southeast Asia, Volume 1, Part 3 By Govind Chandra Pande, Project of History of Indian Science, Philosophy, and Culture, Centre for Studies in Civilizations (Delhi, India) p.231,252
- ^ "Vietnam". State.gov. 22 October 2002. Retrieved 17 June 2014.
- ^ "Cham - Introduction, Location, Language, Folklore, Religion, Major holidays, Rites of passage, Relationships, Living conditions". Everyculture.com. Retrieved 17 June 2014.
- ^ The Garland handbook of Southeast Asian music By Terry E. Miller, Sean Williams. p. 326
- ^ Carter, Terence (13 November 2014). "A Recipe for Saraman Curry or Cari Saramann – a Cambodian curry". Grantourismo Travels. Retrieved 24 April 2021.
- ^ "Unique Cham Cuisine". Hanoi Times. 28 July 2014. Retrieved 24 April 2021.
- ^ Le Xuan (25 December 2017). "Tung lamaow - A specialty of Cham people". VietNamNet. Retrieved 24 April 2021.
- ^ Viet An (17 July 2022). "Special red sausage of the Cham ethnic people". Saigon Times. Retrieved 3 September 2023.
- ^ "Cham curry – specialty of Cham people in An Giang". VietNamNet. 11 October 2014. Retrieved 24 April 2021.
- ^ "Cham curry – specialty of Cham people in An Giang". Saigon Times. 10 November 2014. Retrieved 3 September 2023.
- ^ "Cham curry – specialty of Cham people in An Giang". Nhân Dân. 3 April 2015. Retrieved 3 September 2023.
- ^ a b "The Cham clan and traditions". Vietnam Law Magazine. 2 July 2018. Retrieved 24 April 2021.
- ^ Vu-Hong, Lien (2016). Rice and Baguette: A History of Food in Vietnam. Reaktion Books. pp. 102–104. ISBN 978-1-780-23657-5.
The new Việt settlers soon acquired culinary habits and dishes from the local Chams and Khmers, most notably the use of spices and various curries. Many other Cham and Khmer dishes may have been included in Vietnamese southern cuisine at the time, but the most recognizable legacy was the fermented food. (...) Mắm nêm was a typical Cham food that entered southern Vietnamese cuisine during the Nguyễn Southern Push. (...) Cham food is very much like that of Cambodia, Laos and northern Thailand. It is sweeter and spicier than northern Vietnamese food and uses many different types of mắm, one of which is mắm nêm. (...) Another mắm that may have been a Cham product is mắm ruốc, a similar paste made with ground small shrimps and salt and left to ferment for days until it changes from purple to red. It is a famous condiment of central Vietnam, the former Cham land, and is used to season many dishes; it can also be eaten in its own right with raw vegetables, herbs and boiled pork. Mắm ruốc is a vital ingredient in the central Vietnamese noodle dish bún bò Huế.
- ^ Nakamura, Rie (6 May 2020). "Food and Ethnic identity in the Cham Refugee Community in Malaysia". Journal of the Malaysian Branch of the Royal Asiatic Society. 93 (2): 153–164. doi:10.1353/ras.2020.0024. S2CID 235029137.
A majority of the Cham refugees in Malaysia came from Cambodia, and most 'Cham' dishes found in Malaysia originate from Cambodia, including leas hal (a salty/spicy sun-dried shellfish), banh chok (rice vermicelli noodle soup), and nom kong (a kind of donut). The Muslim Cham from the Mekong Delta region in Vietnam are familiar with Cambodian food since many of them routinely moved back and forth across the border with Cambodia in the past for business or to visit relatives. Contributions to Cham ethnic foods from Vietnam include Vietnamese style coffee (café Yuon) and green tea. Other Cham ethnic dishes found in Malaysia are beef sausage (ton lamo) and banana-filled glutinous rice cakes wrapped in banana leaves (paynong), which are familiar to both the Cham from Cambodia and those from Vietnam.
- ^ "Samad Bounthong". Lao American Sports. Retrieved 1 March 2022.
- ^ He, Jun-Dong; Peng, Min-Sheng; Quang, Huy Ho; Dang, Khoa Pham; Trieu, An Vu; Wu, Shi-Fang; Jin, Jie-Qiong; Murphy, Robert W.; Yao, Yong-Gang; Zhang, Ya-Ping (7 May 2012). Kayser, Manfred (ed.). "Patrilineal Perspective on the Austronesian Diffusion in Mainland Southeast Asia". PLOS ONE. 7 (5): e36437. Bibcode:2012PLoSO...736437H. doi:10.1371/journal.pone.0036437. PMC 3346718. PMID 22586471.
Bibliography
- Aymonier, Étienne (1891). Les Tchames et leurs religions. E. Leroux.
- Watson Andaya, Barbara (2006). The Flaming Womb: Repositioning Women in Early Modern Southeast Asia. University of Hawaii Press. p. 82. ISBN 978-0-8248-2955-1.
- Cabaton, Antoine (1901). Nouvelles recherches sur les Chams. E. Leroux.
- Hourani, George; Carswell, John (1995). Arab Seafaring in the Indian Ocean in Ancient and Early Medieval Times. Princeton University Press. ISBN 978-0-691-00032-9.
- Chapuis, Oscar (1995). A History of Vietnam: From Hong Bang to Tu Duc. Greenwood Press. ISBN 978-0-313-29622-2.
- Davidson, Jeremy H. C. S. (1991). Austroasiatic Languages: Essays in Honour of H.L. Shorto. Psychology Press. ISBN 978-0-7286-0183-3.
- Đỗ Hải Minh (1965). "Dân Tộc Chàm Lược sử". Saigon.
- Heng, Derek (2009). Sino–Malay Trade and Diplomacy from the Tenth through the Fourteenth Century. Ohio University Press. ISBN 978-0-89680-475-3.
- Hooker, M. B. (1 January 2002). Law and the Chinese in Southeast Asia. Institute of Southeast Asian Studies. ISBN 978-981-230-125-3.
- Juergensmeyer, Mark; Roof, Wade Clark (2011). Encyclopedia of Global Religion. SAGE Publications. ISBN 978-1-4522-6656-5.
- Kiernan, Ben (1 October 2008). Blood and Soil. Yale University Press. ISBN 978-0-300-13793-4.
- Lee, Jonathan H. X. (2014). Southeast Asian Diaspora in the United States: Memories and Visions, Yesterday, Today, and Tomorrow. Cambridge Scholars Publisher. ISBN 978-1-44386-979-9.
- Mostiller, Marimas Hosan (2021). "The Nexus of Asian Indigeneity, Refugee Status, and Asian Settler Colonialism in the Case of Indigenous Cham Muslim Refugees". Amerasia Journal. 47 (1): 112–118. doi:10.1080/00447471.2021.1990001. S2CID 245274893.
- Nakamura, Rie (2020). A Journey of Ethnicity: In Search of the Cham of Vietnam. Cambridge Scholars Publishing. ISBN 9781527543096.
- Nguyen, T.T.T (2021). "Ethnic Stereotypes in the Central Highlands of Vietnam: Minority Students' Perspectives". Sociological Research Online. 27 (2): 452–469. doi:10.1177/13607804211015820. S2CID 237876655 – via SAGE Publishing.
- Nguyen, T.T.T (2022). "Educational linguicism: linguistic discrimination against minority students in Vietnamese mainstream schools". Language Policy. 21 (2): 167–194. doi:10.1007/s10993-021-09601-4. S2CID 239164493 – via Springer Publishing.
- Salim, Maryam. (2005) "The Laws of Kedah, 220 Hijrah" A text translation from jawi script to rumi script Dewan Bahasa dan Pustaka, Malaysia.
- Schliesinger, Joachim (11 January 2015). Ethnic Groups of Cambodia Vol 3: Profile of Austro-Thai and Sinitic-Speaking Peoples. Booksmango. ISBN 978-1-63323-240-2.
- Tạ, Văn Tài (1988). The Vietnamese Tradition of Human Rights. Institute of East Asian Studies, University of California. ISBN 978-1-55729-002-1.
- Tarling, Nicholas (1999). The Cambridge History of Southeast Asia. Cambridge University Press. ISBN 978-0-521-66370-0.
- Taylor, Philip (2007). Cham Muslims of the Mekong Delta: Place and Mobility in the Cosmopolitan Periphery. NUS Press. ISBN 978-9971-69-361-9.
- Twishime, P.I. (2022), "Asian American Heritage Seeking: Toward a Critical and Conscious Study Abroad Curriculum", in Walker, Devin L.; Lyons, Linda M.; Vaught, Seneca (eds.), Historically Underrepresented Faculty and Students in Education Abroad: Wandering Where We Belong, Springer Publishing, pp. 235–256, doi:10.1007/978-3-031-13056-4_11, ISBN 978-3-03113-055-7
- Wicks, Robert S. (1992). Money, Markets, and Trade in Early Southeast Asia: The Development of Indigenous Monetary Systems to AD 1400. SEAP Publications. ISBN 978-0-87727-710-1.
- Yee, Edmond; Matsuoka, Fumitaka; Lee, Jonathan H. X. (2015). Asian American Religious Cultures [2 volumes]. ABC-CLIO. ISBN 978-1-59884-330-9.
- Yoo, H. C.; Gabriel, Abigail K.; Okazaki, Sumie (2022). "Advancing Research Within Asian American Psychology Using Asian Critical Race Theory and an Asian Americanist Perspective". Journal of Humanistic Psychology. 62 (4): 563–590. doi:10.1177/00221678211062721. S2CID 245465232.
External links
Media related to Cham people at Wikimedia Commons
- Britannica Cham people
- Mitsraym, Islam. Cham Muslims: Liberate Not Expatriate. OnIslam.net. 15 September 2012. Retrieved 26 February 2013.
- Cham Muslims of the Mekong Delta Book by Philip Taylor about the settlement history, religion, economic life and political relations of the Cham Muslims in the Mekong delta of Vietnam
- Proceedings of the Seminar on Champa
- Vietnam-Champa Relations and the Malay-Islam Regional Network in the 17th—19th Centuries
- The Survivors of a Lost Civilisation
- Cham Muslims: A look at Cambodia's Muslim minority
- Cham Muslims of Indo-China
- Article about the Cham people living in Ratanakiri Province, Cambodia by Antonio Graceffo
- Article about Cham fishermen living near Mekong Island, Cambodia by Antonio Graceffo
- Stone carvings at Bayon in Cambodia showing a battle between the Khmer and the Cham
- The face of Islam in a Buddhist land, by Murat Karaali, Phnom Penh Post, January 1995
- Chamstudies, a new site on Chams
- Picture of Muslim cham girls [permanent dead link]
- Radio Sapcham
- Cham people
- Indigenous peoples of Southeast Asia
- Ethnic groups in Cambodia
- Hinduism in Cambodia
- Ethnic groups in Malaysia
- Ethnic groups in Southeast Asia
- Hindu communities
- Ethnic groups in Thailand
- Ethnic groups in Vietnam
- Refugees in Malaysia
- Islam in Cambodia
- Hindu ethnic groups
- Muslim communities
- Hinduism in Vietnam
- Ethnoreligious groups in Asia
- Islam in Vietnam