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(1) Archeries as Spiritual Leaders, Instructors, and Pillars Connecting Pagodas and Buddhism
Archeries (laymen/laywomen) are spiritual leaders, instructors, and the pillars connecting pagodas and Buddhism. Generally, if we go to the pagoda to listen directly to the monks, we have had to go inside to pay homage to the Buddha. However, Laymen/laywomen hold microphones outside, and they do not just chant alongside the monks; they disseminate general education […] Nevertheless, we listened to the instructions and guidance of the Laymen/laywomen outside through loudspeakers. Laymen/laywomen play an important role in organizing religious ceremonies and weddings. I support His Excellency Chay Borin’s attention to standardizing training […]
One morning, there was a foundation-laying ceremony for building a school block in Stung Treng. During the ceremony, the laymen/laywomen said that the incense on the Bai Sei must absolutely be lit from the bottom up. He explained that, normally, when we ascend to heaven, we never start from the top down; we must go step-by-step from the bottom to the top. I accepted. Right after that, I went to Memot to lay the foundation for building a party office building. The laymen/laywomen that evening said, “It must be lit from the top down!” I said, “This morning the laymen/laywomen in the other place clearly explained that it goes from the bottom up.”
I explained it to him, but he said, “It is not like that. Whatever we do, we must offer it to the Buddha first, and those under the Buddha follow afterwards.” Years later, I was still unsatisfied. During another program, I asked a Supreme Patriarch, “Venerable, do we light the incense on Bai Sei from the top down or from the bottom up, because two laymen/laywomen have explained it with their own respective arguments?” The Venerable replied, “either from the bottom or from the top is fine, as long as it all burns.” That is how it goes.
It is not just about lighting incense. There are some matters where people think operational meanings do not match, making ceremony execution difficult. For example, protocol traditionally requires people to go in to tie wrists (blessing threads) from left to right. However, at some ceremonies, certain laymen/laywomen say it is fine to enter and exit whichever way is closer.
There is another matter concerning the chanting of Buddhist sermon […] Once, at a military base, the laymen/laywomen had them pour water into a shared bowl and used that water to stir and sprinkle blessings on the soldiers, while in some practice it is supposed to be poured away. So, I do not understand which one is correct. What I want to say is that there must be standard consistency because we share a single culture, a single nation, and a single set of traditions. If changes occur, they must happen uniformly, so we do not end up with one side going left and the other going right with conflicting interpretations […]
(2) Supporting and Ensuring Traditional Practices with Standard Consistency
In most cases, the Acharyas are the ones who prepare everything before the monks arrive. For all ceremonies, whether they are weddings or religious festivals, we must listen to the Acharyas. I agree and support this, and while I congratulate the achievements we have made, I ask that we continue to strengthen them further. Ensuring standard consistency is important because if customs evolve, we must be extremely careful. We must be careful about evolving based on YouTube. In the field of culture, evolving based on YouTube is dangerous. The other day, I discussed with H.E. Phoeurng Sackona regarding traditions and traditional clothing that are similar to those of our neighbors. Therefore, there must be training. For example, in terms of traditional dress, we must teach them to understand what our sbai (shawl) is and what our neighbor’s sbai is. They must be careful not to confuse these small details […]
(3) Digitally promote lessons on social media, manage the formation and modernization of habits from one generation to the next
In religion, it is the same. Be careful of changes. Our Khmer wedding ceremonies are long, while others perform them in a short time, simply pulling something to place on the head and finishing it instantly. As for us, let us create standards. It is easy now; I support using digital [tools] for demonstrations. There is no need to attend classes in person. The lessons taught in class can be uploaded [to social media] so that everyone can learn. Remind [people] regularly. Customs change from generation to generation; they evolve. Even with wedding ceremonies, we used to say that formerly, the groom was not allowed inside the house until the wedding day. Before the wedding day, they would build a shed to sleep outside the house. There was no “pre-wedding” [shoot] like there is now. It has evolved, but it is an evolution in a format that we can manage. Sometimes, there is also modernization. In the past, weddings lasted three, four, or five days; therefore, there were many rituals. Now, if [we are to] cut [rituals], there must be an agreement on what to cut, which ceremonies to keep as important, and the order in which they should be performed. In this way, when organizing them everywhere, it becomes standardized because society changes. Currently, no one has the time for a three-and-a-half-day wedding. Nowadays, it has evolved to just half a day. In some places, the ceremony is in the morning, the banquet is in the afternoon, and it is finished.
(4) The Role of Acharyas is to Educate on Morality, Preserve Traditional Customs, Disseminate Information, and Maintain Harmony
We must acknowledge that this change follows [the trends of] society. However, no matter how much it changes, there must be rules and clear management so that we do not lose our identity. What is most worrying, in particular, is copying the wrong identity. Khmer traditions are vast. The world is changing, and technology has made people the same everywhere now. Khmer children even have blue eyes because they wear [colored] lenses. They eat burgers just like [people] in Europe. However, there is something that prevents a nation from [turning into something] where everyone is just like everyone else, ending up without anything distinct. That [something] is our national identity, culture, and traditions. Therefore, Acharyas and Acharinis play an important role.
As I mentioned regarding religious ceremonies, we have not changed yet. If some of our brothers and sisters hold other religions, then they can follow those [traditions]. But for those who hold the Buddhist faith, from one generation to the next, we must protect our traditions and customs. Secondly, the important role of the Acharya is to educate on morality, preserve traditional customs, disseminate information, and maintain harmony. Educating on morality and virtue is an important task, and it becomes even more significant in a society that is becoming more modern and affluent. This means [that in] a society [facing the risk of] changing [its identity], [these roles are crucial].
(5) Embracing Changes According to Times and Needs, Opening Pathways to Encounter and Accept Education
We cannot forbid or restrict the rights and freedoms of citizens and youth, preventing them from watching foreign movies, researching foreign cultures, or keeping our people in a state of total preservation. Thus, our citizens accept changes that follow modern times. It will change according to needs […] what we have that is new opens a path for us to encounter and accept education. The way we value things also differs. Before development, the value of an undeveloped society [had a different level, for example,] we always said that solidarity and unity in the village meant catching fish and sharing them. If there was a program, we shared it. Now, everyone is busy with their own affairs. In some places, there is even competition. Places that were once agricultural are now becoming tourist destinations. Neighbors have had to compete to attract [visitors]. This need is evolving. How many people are there in Phnom Penh who do not know their neighbors? Probably many. Whether we say this is bad or good depends on the changes […] This is the transformation of modern society.
(6) People Must Have Mutual Communication and Respect as the Foundation of Virtue and Morality
Even though material valuation and other priorities bring about changes, people must still have interconnectedness, communication, and mutual respect. These are the foundational bases of virtue and morality. Otherwise, our society will face difficulties due to living together without helping one another. Consequently, some people become addicted exclusively to “Likes” and “Shares” […] I want to emphasize that we cannot stop development, but what we can stop and help curb is the modification of human behavior and attitudes in utilizing those material things, which refers to our inner value. Even with a million pages, a million movies, and a million Facebook accounts, when can we broadcast ourselves? What do we want? Are we willing to do anything whatsoever just to get “Likes” and “Views” because Facebook pays money? Therefore, are we willing to expose ourselves, lose our morality, and hurl insults at each other just to attract attention? Will we lose our identity? Or must there be a certain standard of value stating that no matter how much Facebook or social media pays, we must not do those things? Inner value is what matters.
(7) In an Affluent Society Where People Are Busier and Competition Increases, National Identity Must Be Recalled
Where does inner value come from? It comes from education everywhere, especially in schools and at home. Beyond that, it can also come from the pagoda and certain other places; for instance, Acharyas can help educate [people] through various ceremonies. When our society becomes more affluent and people are increasingly busy with their own affairs, and the need for competition intensifies, someone is needed to provide guidance and regular reminders not to become “detached from the ground” [lose touch with one’s roots], which leads to the loss of our identity. Therefore, playing the role of educating on moral values is very important.
I remember that back in 2000, there was no Facebook yet. A situation occurred in America — I am not putting America down; this is a true story. At that time, people watched a lot of television, though they do not watch much nowadays. Someone created a program that sought out people who knew nothing or were homeless, and told them, “Please act foolishly. If you act foolishly and people laugh a lot, [we] will give you money.” So, people acted foolishly and behaved like simpletons just to get money. One person said, “Only in America, being silly pays!” We do not want to be like that.
Nowadays, the Facebook era makes people follow one another. This trend is now spreading throughout the entire world, including in Cambodia, especially among the younger generations. I am also a young person — Generation X, that is. I just have a little grey hair, but if I dye it, I join Generation Y. I do not reach Generation Z, however. Now, there is almost an “Alpha” generation coming out. I think it evolves as fast as the Covid era did — there was Omicron, Alpha, and so on. Now, people also have generations; there is Alpha, then Beta, and so on.
(8) Using Laws, Principles, Guidance, and Internal Regulations to Change People’s Mindsets and Habits
Across generations of evolution and change, we recognize that material modernization, various inventions, and human discoveries are necessary; however, people must absolutely maintain their inner value. Therefore, the training of Acharyas in the religious sector, and schools — which I maintain are not just nurseries for knowledge but, more importantly, incubators for behavior — must create and preserve habits. Habits are essentially mindsets. People have asked me, “How do we change people’s mindsets?” I say that to change a person’s mindset, you must change their habits. With what do you change habits? You use laws, principles, guidance, and internal regulations [...] Ensuring morality and virtue is essential. Some people say, “You only talk about morality and virtue. Does that earn money? Can you eat morality and virtue?” No, you cannot eat them. Pardon me; I am using simple language. It is difficult to speak otherwise, but to say “morality and virtue cannot be eaten” is inappropriate because that is what they [the cynics] say. They speak mockingly, so one must use those words [to address them].
(9) Morality and Virtue Generate Responsibility and Honesty, Whether in Business or Government
I say that morality and virtue generate responsibility and honesty. They are of immense value. Whether one is in the business sector, the state sector, politics, or social affairs, this responsibility and honesty are vital […] We have many choices, so why must we act in such a way [that lacks them]? For example, in the business sector, no one praises someone by saying, “He is wealthy because he always cheats his partners.” That is the end of it [the reputation]. However, if it is said that he is wealthy and reliable because he is an honest business person, we have no difficulties … [as in] the story of the Tuna and the Trout? If we lose our honesty just once, we ruin everything, and we lose everything in business because no one praises a person by saying, “he is very talented, he has become very wealthy, but no partner dares to work with him anymore because he plays dirty and stabs people in the back…” That is not how it works.
(10) The Value of Morality and Virtue Lies in Educating People to Be Honest and Responsible
What I am discussing today relates to the Acharyas. Certainly, Acharyas focus on education that links religion with daily practice, but the topic I wish to highlight is the value of morality and virtue, which educates people to be honest and responsible. It is this human activity that connects us to others. We cannot live in society on an island all by ourselves… Educating [people] on morality in our society is an important task. Alongside evolution and changing desires, we must cultivate inner value to decide what we truly want. What is it that we want, and how do we obtain it? Because it is not just about achieving a goal, but about how we achieve that goal. If we want success by achieving our goals, but we trip everyone else up, play dirty, and harm others, we are creating [a culture of vice and immorality] […] However, if we want to achieve our goals but go together with others, follow the established rules, and improve and develop ourselves, that is of great value — that is how we maintain our harmony.
(11) To Educate Others Effectively, One Must Start With Oneself … Morality Is Value That Creates Value
In all lines of work — whether it is as a laborer at a construction site [or anything else] — if there is no cooperation, if people constantly watch for each other’s mistakes, slack off, or fight, the work will not be done properly. As a manager, if you do not manage to maintain harmony in the workplace, there will be problems. Whether you are a business person or an organizational leader, you must work together. I am not even talking about the religious sector here. Thus, the standard of training for Acharyas is that we want consistency of the mind. What does this mean? It means that if we want our education to reach others effectively, we must start with ourselves — starting with the person who is doing the teaching […] People say, “Follow the teacher’s instructions, not the teacher’s actions,” […] Even though he spoke about how smoking damages the lungs, he ended up smoking himself. This point is very important, which is why I have raised it. Now, returning to the evaluation of whether morality and virtue, which create honesty, cannot be “eaten” or “consumed”. It is not like pork or beef. You cannot sell it, because it is something that has an immeasurable value, and it does not appear in a visible, physical form […] but this is morality; it is a value that creates value — creating value for oneself and creating value for others […]
(12) “Never Refusing to Accept Feedback If There Is Proper Reasoning …”
I met with a social analyst, a veteran politician. We discussed many issues. He probed into matters concerning the nation, the economy, society, borders, and other topics. The first question was […] there are many intellectuals abroad and within the country who are not in the government who wish to offer ideas and opinions on certain topics of interest. Would I accept them? I replied that I never refuse if there is proper reasoning. Just do not come to insult, because then I will not listen. If the analysis is clear and based on a proper foundation, and it is not necessary to agree with my ideas. I want to know the shortcomings in order to strengthen them; that is better than points of agreement. I already know the points of agreement, as I have set the policies and I know the direction, and I also want an evaluation. Therefore, I welcome (feedback). Education, open-mindedness, acceptance, and mutual respect are important, whether it is between the Prime Minister and a regular researcher; we must be open — this is the moral education of harmony that the Acharyas disseminate. If one speaks to me with reasoning, I will speak [with them], but if one insults me, I will not listen […] If one speaks with reasoning, it is not necessary to agree (with the RGC); just present it [to me, asking] how my policy will solve the problem, what the issues are, or where the problems lie, and I can explain them. We can have a discussion […]
(13) Regular Reports from 35 Political Parties Used as Input for Relevant Ministries to Review and Resolve
If you are an analyst, provide clear arguments. If there are social actors or citizens [who give feedback], I listen to them. When they post messages on Facebook, I receive them. Wherever we can take actions, we do so. We have the Supreme Council for Consultation and Recommendations. The other day, I met with representatives from 35 political parties. Although they represent different parties, they came to meetings to submit regular reports to me. Aside from meetings held every six months, I review their regular reports, note my approval on matters related to specific sectors, and forward them to the minister of that respective ministry so they can use those inputs to examine and resolve the issues. Wherever they can be utilized, they take and apply them. That is how they help us.
The Royal Government needs the trust of the citizens. How do we gain that trust? Only by knowing what they want. Sometimes when we ask, they do not tell us. The other day, I assigned Minister H.E. Chay Rithisen to study a location where people wanted to build a bridge […] That location has both positive and negative aspects. If a bridge is built, crossing [the river] becomes possible, but it could create risks of future encroachment and cause a loss of livelihood for the local residents. H.E. Chay Rithisen went to conduct research together with H.E. Huot Hak and someone else — there were three of them […]
(14) Decision-Making for Solutions Must Depend on Gathering Information That Hits the Core Concerns of the People
Should a minister go [personally] to conduct secret research? He said [the locals] would not recognize him […] That is impossible. When a minister goes down there, there are three or four cars, and there are drivers and such; people are already suspicious. In most cases, those who want the bridge, once we study it, turn out to be visitors from elsewhere. When we sent a group to act as an NGO to investigate that area and ask the local people there, some residents expressed concern. They said, “Every day, we live here because [people] come to take the ferry or cross over; they come into our coffee shops. If a bridge is built, people will likely drive straight through and pass by completely [without stopping].” This is what it means to grasp information clearly — what is it that we want to do in that location? Sometimes, some [infrastructure] products are not necessary, but [the public] demands one, and it is enough [for them], but we must determine to what extent we should solve their [transport] crossing needs. What are they really worried about? Is it the cost of transport, the cost of the ferry, or something else? What is it that they really want? And if we build it, will it ruin [the environment] … that place has a forest. Now that they have heard they want to build a bridge, people have already gone in to clear and encroach upon that forest. Soon, it will all be gone. So, the people living there are fearful. Therefore, [decision-making for solutions] depends on gathering information that hits the [core concerns of the people]. This is the political virtue that we must cultivate.
(15) Culture of Dialogue Can Only Succeed with Honesty, Adherence to Virtue, and Mutual Respect
Secondly, he asked me: “Seeing that you mentioned the first point that you welcome [those with ideas to participate in practicing the culture of dialogue] … what about politicians with different party tendencies — would you agree to work on reconciliation and a culture of dialogue [with them]?” I call him “Uncle.” I told him: “Look, Uncle! The Cambodian People’s Party reunified the country and [achieved] the Win-Win policy not by closing doors, but through a policy of national reunification and through the culture of dialogue. However, for a culture of dialogue [to succeed], there must be honesty, adherence to virtue, and mutual respect. Do not shake hands in Phnom Penh and then hurl insults in France…”
The door is open to work together under the Win-Win policy. We already have the Supreme Council for Consultation and Recommendations functioning. Recently, we welcomed younger sister Kem Monovithya, who returned to work [with us]. I appointed her as a Special Envoy of the Prime Minister to handle external affairs. She has many connections […] If she comes to help work on diplomatic lobbying, for instance, as long as she comes to work honestly with us for the genuine cause of the nation, we welcome it all. I asked him: “What is the definition of national reconciliation?” It depends on the [framework of] national reconciliation that defines it. If the definition of “national reconciliation” is that that person must agree with me, and anyone else is a traitor, that is not [what we want]
(16) Wanting Dialogue from the Perspective of Taking Action for the Country Requires Genuine Will
Secondly, look at some groups that shout that the government refuses to open doors for national reconciliation, yet they hurl insults [at the government] every day. Whenever anyone comes to work with us [the government], they are all labeled as having sold out their heads and their ideals. With such a narrow-minded attitude, what is called the definition of national reconciliation, or political virtue and mutual respect? I have sent a message to those gentlemen [who hold such narrow definitions] who these days have been shouting that the Kem family, the Hun family, and others have lost their value. Do you not want dialogue from the perspective of taking action for the country through the method of talking to one another? Do you not want national unity during a phase when there is aggression? When we open the door to accept [others], why turns it into something else. We see letters and various statements of expulsion and accusations. I told them to have genuine will, broaden their definitions, and respect one another. Do not come and insult me, claiming that I refuse to open the door. You insult me every day and then claim that I refuse to listen. How can anyone accept [dialogue] when the moment a hand is extended, you slap it away and refuse to listen? Day after day, all one hears is that the leaders are incompetent and should resign. That is closing the door on oneself and refusing to work with others […]
(17) Refusing to Recognize While Claiming the Government Refuses to Speak in a Unified Khmer Spirit … “If We Meet, Don’t Insult; If Insult, We Don’t Meet”
Once, I went to New York to give a speech at the UN meeting right after I first took office [as Prime Minister]. Some people organized a protest, claiming they did not recognize an “illegal government,” yet at the same time they asked why the government refused to speak in a unified Khmer spirit. They refused to recognize me, yet invited me to sit down and talk with them. When I went to Australia, they wanted to meet, but I said, “If we meet, don’t insult; if insult, we don’t meet”. They made an appointment to meet me, but staged a protesting demonstration outside to hurl insults. Now, try stopping the insults, and let us discuss matters properly when issues arise. I also used to live in America, France, and England. If people want a dialogue, they do not lift banners to hurl insults; they pick up the phone to talk and schedule appointments to speak. They come to talk [to find solutions]. I am not afraid.
I do not claim to do everything right, but I maintain the stance that whatever I choose to do is done for the nation. If they come to speak by raising issues and offering feedback to help solve them, I accept. If they come simply [to shout] “Step down!” or call us “incompetent” [how can that be accepted] … Over time, [they claim] that when the Prime Minister speaks at an event, it is just empty chatter … Then, when I meet with workers or citizens at an inauguration ceremony, some claim the Prime Minister is stealing the ministers’ jobs […] When I go down to inspect markets or visit Te Teuk Pus, they say I am stealing the Minister of Tourism’s job. Do they want me to stay sitting at home acting as an armchair Prime Minister? Then they would criticize me for that, too — saying the Prime Minister cannot grasp the work and refuses to go down to the grassroots. Whatever we do, everything gets [distorted and criticized by them] …
(18) Using Connections and Time to Work Together, Rather Than Shouting Insults That Destroy National Honor
If we are talking about political virtue — educating the mind to have patience, national unity, and the willingness to accept feedback — I am open to it. H.E. Kem Sokha’s daughter joined [the initiative] although she is from a different party and has a different political leaning. Now, she has joined as my special envoy. I did not appoint her as a minister within the government cabinet, but as an envoy, she requires a title to have the weight to work with others abroad. She wants to help us with work related to investments, in addition to border issues. I am clarifying this once and for all so there is no confusion about what a special envoy does. She has many connections. Now, she is using her connections and her time to work together [with us] rather than just shouting useless insults that destroy our national honor. I welcome this. That is what is called the spirit of the culture of dialogue and national reconciliation.
This is different from those who insult us by calling us “dictators” who refuse to give opportunities to capable people, yet when they are invited to join, they start raising various excuses … [Even so,] the [nation’s] progress continues. We have border issues that must continue to be resolved, we must maintain the stability of people’s lives, and we must strengthen the nation in all sectors — including morality and virtue — so that our nation remains strong. Strengthening our nation makes it powerful, and that is how we protect the country and safeguard our territorial sovereignty. I agree with resolving issues through all means, utilizing everyone, and mobilizing all forces, including those with different leanings who join in solidarity. When we fight to protect our territory abroad, Khmer citizens—both those abroad and those at home — do not think about who belongs to which side; we all unite and stand with our army. That is exactly what we want […]
(19) Is Insulting the Military the “Patriotic and National Reconciliation Spirit” of Senior Opposition Politicians?
There is one politician who holds a megaphone and shouts, “I am patriotic!” Yet, they come out to insult our soldiers, claiming that our troops fired rockets to kill foreign civilians. We never fired anywhere near there; that is just their language accusing us. This is spoken by a high-ranking politician — an opposition politician. They hurl insults, saying our military is undisciplined and disorganized [even though the reality is] that our troops are struggling and holding their ground out there with extreme hardship. Is this the spirit of patriotism and national reconciliation [of a senior opposition politician]? Conducting politics based on such resentment is what causes political morality and virtue to decline. Based on the open-heartedness of Samdech Techo’s Win-Win policy, those who came over included individuals who had even plotted to assassinate him back in the 1980s […] Back when we were fighting each other during the tripartite era and all that, everyone was plotting to kill one another just to achieve victory for their respective sides. After they came over, we held no grudge, and we did not arrest or execute anyone, except for a few top leaders as judged by the UN […] Aside from that, we achieved harmony […]
(20) The Culture of Dialogue, National Reconciliation, and Harmony Exist in All Sectors
I replied to him that the Cambodian People’s Party has already done this (the culture of dialogue), is currently doing it, and will continue to do so. If you come with the pure intention to work and discuss, you do not need to join the Cambodian People’s Party; as long as you come and agree to work together to serve the nation equally, without hurling insults or making groundless attacks, we can work together […] Day after day, some people sit around insulting others, calling them good-for-nothing while acting as if they are so virtuous themselves […] After all, how can someone sitting thousands of kilometers abroad claim to know military strategy better than our commanders — such as Lieutenant General Keo Thy, Commander of the Operational Area; Lieutenant General Srey Dek; or General Ith Sarath — telling us where to attack and where not to attack, claiming our strategies are all wrong?
National solidarity and unity require understanding the circumstances and providing supportive conditions for the military. If you want [us] to open the door, you should open yours first. If you want to come and shake hands, my door is open and my hand is extended; but if you slap my face every day, should I spend time [shaking hands] when there are hundreds, thousands of other citizens and piles of intellectuals voluntarily stepping forward to work [with us]? Wouldn’t it be better to meet and work with them instead? The culture of dialogue, national reconciliation, and harmony associated with this apply not only to our daily lives, but to all sectors — business, the political arena, and every endeavor.
(21) The CPP Led RGC Welcomes Those with Genuine Intent and Will to Work as a Single Khmer National Partner to Serve the National Cause
Some people do not dare [to come forward] because they have hurled too many insults. They insult so intensely — not because they are afraid that I or the government will arrest them, but because they are afraid of themselves. As soon as they dare to come and shake hands or take a picture, [their peers] will accuse them of selling out. They are more afraid of that. Many people have sent me messages discussing work, but they ask, “Please, Samdech, do not display my message, because if it becomes known, they will curse me as a traitor.” For me, expressing opinions with reasoning [is welcome]. I am also a student [of life/politics], and I have my own reasoning; I listen to everything. So, it is simply the same. Through these messages, responding to the analyst’s questions as well as sending a message to citizens and various politicians, [let it be known that] the Royal Government and the Cambodian People’s Party do not close their doors to those who have the genuine intent and will to work with the Royal Government or the Cambodian People’s Party as a single Khmer national partner to serve the national cause. We welcome them; we do not reject them. Speak with reasoning. You do not have to agree with everything, as long as you have clear reasoning […]
(22) Political Parties Are Created to Work Together as Representatives of the Citizens
The 35 partner political parties — every report they write to me is not written just to flatter the government. They write about weaknesses in this or that sector so that we can take them as inputs to give to [relevant institutions for consideration]. I do not scold them by saying that this or that party is [just] criticizing, so we will stop listening. We note our approval and hand [the reports] over to ministries and institutions to examine and adjust as much as feasibly possible. This is the culture of honest dialogue. Political parties are not created to tear each other apart, but to work together — representing citizens with their respective perspectives to do the work […] We cannot see everything from every angle. We can look in a mirror, but no one can look at their own back; a mirror cannot see it […] We need someone else to help look at our back and tell us, though not every point of feedback is entirely reasonable. In some cases, matters must be sent back to them so they are informed. In some areas where we cannot explain clearly enough, ministries and institutions also issue letters back to them. This is to share information. That is what we call dialogue: you raise an issue, and you help provide feedback on the solution as well.
(23) Declaring Oneself a “Democrat and Open-Minded Person, Yet Harboring Narrow-Minded Views …”
So, I listen to the problems, and I go to inspect them. If it is true, I help resolve them and inform you. What do our partner opinions say about how it can be resolved? Because they are close to the people. Sometimes the people do not tell us directly. For instance, when officials are present, the residents might say they want [a project] because that is what is popular there, not daring to express their actual concerns. But when we send someone to act as an NGO worker, they tell them: “No! What worries us the most is losing our livelihoods.” We take all of that into consideration from every angle […] This is the culture of dialogue that builds harmony. Therefore, I am open, declaring it openly right now. I want to clarify: when various intellectuals ask whether we are open to embracing the culture of dialogue and accepting their feedback, we welcome all of it. Unsurprisingly, some people hear just this much and twist it, saying, “Hun Manet is setting another trap to catch doves.” Over time, they view anyone who changes their name, changes their perspective, or changes their method of political participation as simply turning into a dove. Meanwhile, they view themselves as paragons of democracy and open-mindedness, yet their own perspectives remain so narrow-minded. People are people […] they are also patriots. The moment someone shifts [their approach], they instantly become a “dove,” lose all their value, get ignored, and face condemnation. That is a matter of political virtue […]
(24) Ouk Vande Sticking to Morality, Virtue, Honesty, the Will to Help People, and Perseverance in Work
Yesterday, I met with Ouk Vande […] of the “Coconut School” […] at Kirirom Mountain, who has been facing issues […] I have been interested in his works for years, ever since the Garbage School days. Finally, I had to schedule a meeting with him […] to see what kinds of books or support we could provide […] Every time we made an appointment, he happened to be in this or that province. Finally, when the war broke out, we were unable to meet […] I want to highlight an individual who adheres to morality, virtue, and honesty, who has the will to help people, and who perseveres in his work even without much money […] He borrowed land from the Kirirom Environment Park to build the [school]. Because it served the community’s interest, [the authorities] allowed it to proceed. He mobilized resources from domestic and international philanthropists, persevered to build it, and persuaded parents to send their children to study there […] This person has no money; he only has heart and struggle. Where does all of this come from? It comes from an immense asset — what I am referring to is the asset of willpower and the actions he shares with the children and citizens there. Because of his dedication and willpower, his personal dignity and self-worth have earned him the trust and support of philanthropists who come to his aid.
(25) “Respect and Love” Are the Assets That Ouk Vande Has Created and the Attitude He Possesses
This is what [we mean when we say] whether morality and virtue can be “eaten” or consumed — no, they cannot. If we think solely from the perspective of material wealth, money, or luxury, we have none of that. But if we think of respect and love, these are the assets he has created, the attitude he possesses […] I have met many people in society, both high and ranking and ordinary. Wealth is not all that important […] What is most important is the heart. It is not to say that all wealthy people lack heart, nor that everyone who has nothing necessarily has heart. But the difference is what they give back to society beyond their own basic needs. Whether one is small, great, rich, or poor, this is a matter of attitude. There is nothing wrong with a person working hard in business and prospering.
Look at the single mother who founded the Chip Mong Group. Coming out of the Pol Pot era with 5 children […] she did business with integrity and created jobs within this society. We want to see her prosper like that, and she has helped society immensely. I bring up the perspective of morality, virtue, honesty, and responsibility in creating value and generating public benefit. He [Vande] had no money and a broken-down car, yet he drove that car across the provinces to help others. At times, the provincial authorities had the kindness to help provide some gasoline. Even if he had to sleep along the road, he was happy when he saw the thriving enthusiasm for reading. He has worked hard to turn a land with nothing into a training facility where over 150 students come to gain life skills to improve their quality of life.
(26) When Morality, Virtue, and Responsibility Are Lost, Having Everything Is Like Having Nothing
Thus, the education and cultivation of virtue and morality are like this. When everything else is gone, one’s spirit or willpower is not lost. But when we lose morality, virtue, and responsibility, even if we have everything, it is as if we have nothing. What does this mean? It means we may have material wealth and everything else, but we lose all the people we love because we are too busy fighting and trying to win at all costs. When we have both wealth, respect, and love, our quality of life is number one. Creating achievements for the benefit of ourselves and others does not start from needing a certain amount of money; it stems from the value of honesty, which is why philanthropists with the means abroad and within the country send funds to help open a school like this. This is real work, not just theory. I connect it to practical realities. The example I raised yesterday brings these points together. One person speaks about politics, political virtue, national reconciliation, trust, mutual honesty, and the path that the culture of dialogue must follow. We respect one another and avoid constant insults and disdain […] But if someone comes to talk, they do not even need to join the Cambodian People’s Party; they can simply act as a partner. I am not asking all 35 parties or any specific number of parties to join [the party directly]. We practice the culture of dialogue through the Supreme Council for Consultation and Recommendations […]
(27) Allowing the Coconut School to Continue Its Learning Operations and Finding Long-Term Sustainable Solutions
All of these arrangements are based on the foundation of our morality and our culture, which constitute the interweaving of politics within society. Now, I would like to clarify this matter further […] Back in 2017, Vande wanted to establish the [school] location. He contacted the environmental officials there to request a lease for the land, as it is state land at the foot of the mountain. In the past, it was noted that some resorts had been built there, but it is not private land. It is state private land leased out for a specific period, remaining entirely the property of the State. Previously, he built teachers’ houses and other structures, which happened to overlap with military land or land designated by royal decree as a military historical zone. The Ministry of Defense has arranged several such military historical zones across the country to commemorate the values and sacrifices of all parties, ensuring that the descendants of our citizens remember the value of peace.
Therefore, there was an overlap in that location. In the past, a notice was indeed issued regarding this. We must review this principle […] Yesterday, I met with H.E. Eang Sophalleth, Minister of Environment, along with H.E. Cham Chansophoan, the Provincial Governor, who came together to find a solution for stable, long-term sustainability […] looking at the actual situation to examine the boundaries. I called the Commander of Military Region 3 and the Kampong Speu Operational Area, instructing them to suspend the dismantling of the teachers’ houses and allow the school to continue teaching over 150 students — numbers that could rise to 200 or 300 in coming years — so that people can continue to benefit from the Coconut School’s contributions. We will not allow it to be closed down. The teachers are the same; we will arrange everything properly to ensure sustainability and prevent any issues […]
(28) Providing the Coconut School with a Monthly Subsidy of 5 Million Riels and One Ton of Rice
However, I told them to use the land solely for operating the school. I must be careful—do not allow them to use the land for the school only to close it later and open a resort. He does have one house there, which they call a “homestay,” intended to generate funds to support the school. Regarding humanitarian work, there is to be no further expansion. We can manage this. I would like to clarify to the public: First, this matter is not related to Oknha Cheung Sopheap; she is unaware of it. This is military historical land. Second, we have already provided the directive: there will be no dismantling of the school. Classes will continue as usual. The Ministry of Environment and the provincial authorities will go to inspect the boundaries clearly and make the necessary arrangements to ensure the sustainability and long-term viability of the support the school provides. This school complements [existing services], and I have asked them to also look after the primary school up there. There are 100 students there and 3 teachers […] I have instructed H.E. Hun Sitha to include them in our list of monthly supported centers, providing 5 million Riels in funding and 1 ton of rice to that school every month, starting from September. They provide food for both teachers and students every Friday […] That is all concerning the “wealthy person who lacks money” […]
(29) All Sectors Helping the Community Constitutes the Virtue and Morality of National Solidarity and Unity
[We must] implement the culture of dialogue and participation to ensure that the community and all sectors come together — whether it is the private sector or our civil society organizations — to help one another. This is the virtue, this is the morality of national solidarity and unity, and this is the implementation of our cultural tradition of dialogue. Dialogue is not just political; it means dialoguing with the citizens, dialoguing with the community. Whatever you want to do, go and talk with them directly to find out what they truly want. Speak clearly to one another: if something is given for them to take care of, can they actually maintain it? If not, I will not give it. Let us be straightforward and honest with one another. There is no such thing as [unrealistic promises where] flowers bloom in every season […] We can provide things for them, but do they have the management capacity?
Take Te Teuk Pus, for instance — that place is wonderful. But when we went to inspect it, I asked whether the community had anything else that could be linked together. They replied that there are indigenous traditional dances and indigenous burial sites there. They noted that most of the visitors are elderly, so if we could train the locals in massage techniques, that would be wonderful […] We can arrange training for them […] Whether as Prime Minister, minister, or provincial governor, you must go and listen to them first. Be careful — if you just hand things over without asking, they might refuse […] They might not want it, they might not take responsibility, or they might fail to maintain it […]
We must continue to educate, promote cultural traditions, and foster ethical behavior across all sectors. I would like to encourage the Ministry of Cults and Religions to strive and push for more extensive training. I believe that training must encompass both quantity and quality, and plans for establishing an association are already in place. This association could play a role in helping preserve, practice, or drive mutual assistance. However, further research, the organization of operational frameworks, and mutual consensus are essential to ensuring that our customs and traditions survive and thrive for the long term […]./.
