cambodia

The Jacqueline Kennedy 1967 Menu at Raffles, Phnom Penh | Cambodia

In 1967, Jackie Kennedy was asked by President Lyndon B. Johnson for a favor: would she go to Cambodia and personally persuade Prince Sihanouk to permit the US to drop bombs on the Ho Chi Minh Trail’s Cambodian sections?

Bilateral relations between the US and Cambodia had been severed since 1965, with Prince Sihanouk, then Chief of State, having stated his conditions for reestablishing ties (via Australian and French interlocutors) as: 1. Recognition for Cambodia’s boundaries, 2. Compensation for lives lost, and 3. An end to bombings and incursions in the country. Oh, the irony.

Jackie was the perfect- and perhaps only- operative who might have  succeeded in this mission. She was not a professional diplomat, but a friend-of-a-friend; when JFK met Sihanouk at the Carlyle in 1961, they genuinely got along. 

Jackie’s almost-Frenchness matched that of Sihanouk and Monique, and JFK’s mode of entertaining- formally and with every European luxury and conceit- suited their taste and comfort level. Self-made men and those born into privilege and prestige are essentially different, and the two couples clicked in a way that Lyndon and Ladybird themselves didn’t and couldn’t.

While Sihanouk and Monique wouldn’t deal with many of the political personages they encountered beyond immediate affairs of state, they didn’t consider Jackie socially beneath them or uncomfortably foreign, and– her days as First Lady years past– didn’t perceive her as having ulterior motives. Her initial gesture was to write Sihanouk a letter asking him to arrange a trip to see Angkor, as it was one of her childhood dreams.

Glamorous, mannered, cultured, warm at times, and rather expert at flattery, Jackie was also (perhaps most importantly) ever so slightly pathetic at that moment. Iconically widowed at just 34, she was reinventing herself out of necessity, traveling extensively, visiting old friends, and deciding how to move on.

Much was made of her traveling to Cambodia with Lord Harlech, whose wife had just passed away two months prior. She had invited him as he was not only an unassailable British diplomat and SEA expert, but a former personal friend of JFK’s; at the time, he was annoyed enough by press speculation to issue a statement: “Mrs. Kennedy and I have been close friends for 13 years but there is no truth to the story of a romance between us. I deny it flatly.” Yet, an intimate relationship did ensue, he proposed, and she turned him down- all in Cambodia.

For Sihanouk and Monique, showing America’s fabulous, charming, same-age dowager duchess a wonderful time in their neck of the woods was a pleasure, not an obligation. They were delighted to show off Angkor Wat and drink great French wine at Hotel Le Royal, wearing Valentino and Norman Hartnell, seeing it as something easy they could do to please the pro-American, Lon Nol followers.

At a press conference in Phnom Penh prior to her arrival, Sihanouk said:

“We gladly welcome Her Excellency, Kennedy, only because she is a remarkable woman, and we used to admire the beloved former President, who was assassinated. It has been written that we used to be happy with the death of J.F. Kennedy, which is really wrong (…)

Question: "Would Your Majesty feel aggrieved if one day Her Excellency Kennedy remarried?"

Answer: "Our policy is not to interfere in the affairs of other countries. Therefore, it is not at all polite for us to be interested in the private life of her excellency Kennedy. We would like to wish her nothing but happiness.”

We all now know that Sihanouk made the wrong decision, one that countless other fears and factors should have kept him from making. He had good insight on potential negative outcomes, including from Australia, whose embassy had been handling backroom negotiations and consular affairs for the US.

Yet, I think not near enough blame gets put on Jackie; it’s not even common knowledge that she personally made the big ask.

Prince Sihanouk denied being influenced by her at all, exclaiming during a press conference broadcasted by Radio Phnom Penh (quoted by the New York Times, 11 Jan. 1968):

​“They wanted to give [this] visit significance! They wanted Jackie to be able to re-establish diplomatic relations between Cambodia and the United States without the United States having to fulfill the conditions set by Cambodia! They wanted Jackie to obtain the repatriation of all prisoners, civilian and military, currently imprisoned by the National Liberation Front! They wanted Jackie to obtain I don’t know what!”

It’s possible that’s entirely true, and he was only pressured into cooperating due to other inexorable factors. Yet, I believe a magpie like Sihanouk would have been much more likely to flatly say no to anyone else, or at least set much stricter conditions. I genuinely believe he thought Jackie was his friend who wanted the best for him; in his welcome speech, he had written that were JFK still President (rather than LBJ), there wouldn’t even be a war in Vietnam. Lord Harlech emphasized to Jackie how problematic this was, and she asked SIhanouk to retract it last minute– which he did.

I wonder . . . did Jackie think she was doing the right thing? Did she just feel she owed LBJ a favor? To this day almost 60 years hence children in the countryside are exploding, at least partially due to Sihanouk’s acquiescence. There’s of course no guarantee the US wouldn’t have dropped bombs had he said no; asking for forgiveness rather than permission . . . then not even asking for forgiveness . . . then eventually making a perverse show of forgiving its victims– has been the trajectory of US diplomacy over the ensuing half century. 

That’s why it is so curious to me that Jackie’s visit is so blithely commemorated at the present-day Raffles in Phnom Penh. I suppose her image as a timeless style icon so outweighs any awareness of her role in Cambodia’s sordid past that too few people find it distasteful.  I do, but I ordered the Jacqueline Kennedy 1967 menu anyway; such is the sway of Jackie.

Was it worth it? No. 

First, as usual, the nonfood items:

The atmosphere on Saturday night was dead, though not in a way I much minded . . . perhaps even in a way I appreciate as a frumpy solo female traveler. There are few tables in the formal dining room (fewer than 10, if memory serves), and at any given time half were empty. The crowd was the standard bourgeois hotel crowd: a group of European boomers on holiday; an American couple on honeymoon; a local big boss with his family of about a dozen, including several young children; another solo diner giving strong digital nomad passport bro vibes, wearing AirPods rather than listening to the live pianist; and a semi-formally dressed Chinese couple a few years older than me, seated on either side of the double doors of the private dining room, neither eating nor drinking– whom I soon realized (as teen girls in designer clothes flitted in and out in pairs) were parents hosting a birthday or similar celebration for their daughter, who clearly attends some expensive local international school. Thinking back on sweet sixteens at the Plaza or Pierre almost 30 years ago, I chuckled out loud remembering how none of my friends’ parents were so careful, if they were physically present at all.

The decor is meh. Formal but meh. The bar and lobby are far more picturesque, though I’d skip the mannequin sentinels.

The best drink, by far, was the Femme Fatale cocktail served before dinner.  Anywhere else (though I doubt it’s served anywhere except retro-themed speakeasies featuring favorite cocktails of Golden Era film stars– this was Marlene Dietrich’s), a Femme Fatale is gin, Cointreau and lemon juice. At Raffles, it’s crème de fraise de bois, cognac, and champagne (though I suspect they substitute cheaper sparkling wine these days), supposedly a recipe whipped up just for Jackie. What a morbid joke; they could never have guessed how on the nose the name would become.

In 1967, the trendiest drink in SEA was the Singapore Sling (an early example of successful heritage branding at Raffles), a resurrection from the 1900s or 1910s: strong, sweet, fruity, and bright pink.

Along the same lines, the femme fatale was introduced as a drink as red as Jackie’s lips . . . except Jackie never wore a red lip (usually a pearlescent pink), and she wore opaque peach on that particular evening, and the drink served today is about the color of apple juice . . . so, who knows?

The wine pairing was $48 and not right for me. I blame myself entirely, because the selections are clearly stated on the menu, I just didn’t bother to look them up. First up was an $18/bottle Venetian pinot grigio, then a $26/bottle of Australian chardonnay. Then an $18/bottle Loire valley sauvignon blanc. Then a $35/bottle Graves “house red” cab/merlot mix. None of these were terrible, but they certainly weren’t great, and they were all cheaper and worse than anything I’d serve at home.

Whatever the tariffs, I’m a bit surprised Raffles would serve such mediocre wine– and can’t imagine Jackie was served anything but the best wine– so I was disappointed. I’d rather pay triple for pairings matching the varietal, terroir, and quality of what she was served; even more for exact vineyard matches and equivalent vintages. That’s what I was expecting, failing to note the price.

At least they were generous with what they have; they let me have a second glass gratis from the giant dame-jeanne of Laubade armagnac xo paired with dessert. It was blended not vintage, and I forgot to take a picture, so I don’t know if it goes for $55 or $95, but either way it was by far the most expensive thing they served, and at least by that point I was sloshed. Maybe I shouldn’t complain, 7 glasses of liquor in an upscale hotel setting doubtless represents value for many people. I think all of these were high quality for the price, just cheaper than I’m used to– chosen well considering local market constraints perhaps. Rather than wobbling out, I’d have preferred only 2 or 3 glasses of better stuff.

Finally, the food. I don’t expect value for food at Raffles– that would be absurd– but I actually kind of think I got it? I really enjoyed only perhaps half of what I ate, but would have happily paid $88 for just those dishes. I did experience an irrational bit of buyer’s remorse; it was only in considering the other dishes that I questioned if it was worth $88.

I did expect decent cooking, but also that a French menu, made with Cambodian ingredients, served in 1967, would be a bit wacky by today’s standards– and it was. 

First, the amuse bouche was some sort of seared paté, good but not memorable in any way.

4 types of bread with herbed butter followed and were consumed alongside the courses; they differed somewhat in look but not so much in taste.

The gourmet salad with duck gizzards was fine, tasty, competent, healthy.

The poultry cream soup was a no, and really had that vintage vibe- like a bucket of cream and flour with no salt or pepper, no bouillon, and the tiniest, fewest cubes of chicken or duck or carrot or whatever imaginable.

The duck foie gras mille-feuille I loved, because I’m a rich bitch– perhaps not in the sense of possessing vast wealth, but definitely in the sense of possessing a preference for buttery, savory, high fat foods! This was so filling it could have been a meal itself; the mille-feuille, salad and a glass of white is about what I’d normally order for dinner. I imagine Jackie took one and a half bites and started aggressively initiating conversation rather than risk her figure for it.

My second fave, the mushroom stuffed tenderloin, was next, and came out surprisingly rare- dare I say blue?

I should have expected no less from a French trained kitchen, and it was delicious.

The French toast with fruit and basil ice cream was bland, and the mignardises were great- little candied fruits and nuts and a couple tiny chocolates, not too much or heavy, perfect to nibble with brandy. 

Wandering around the back halls for a bit before calling a tuktuk, I thought about the renovations. I rather dislike the excessively cheap and standardized decor in Raffles hotels, and I don’t understand why they ripped out the original antique caustic tile floors and wooden shutters– total overkill. The “look of luxury” will date in 10 or 20 years; restoring to the original never dates.

today

2012

There are various vitrines showcasing pricey souvenirs available in the shop- think $2000 Pailin gem-set belts and handbags, not $8 fake silver betel boxes– and, opposite them, a little homage to Jackie.

Framed press photos of her toasting with Prince Sihanouk and hiking around Angkor Wat, and a pair of her iconic big brown bubble sunglasses (on which I regretfully couldn’t find any branding due to how they’re folded over the picture frame) beg the questions: Did she leave them somewhere by accident? Give them to someone? Were they purchased at an auction in the 90s or something?  They’re clearly not the ones she’s wearing at Angkor, but could still be hers . . . or maybe not?

One color photo shows the state gifts she was presented with, though obviously she was not really in a position to receive such things, and another vitrine features the supposed very cocktail glass she drank from, with a faint old lipstick print.

Legend has it one of the waiters saved it as a trophy and hid it away in the cellar somewhere, and it was only discovered years later, but . . . what are the odds it really sat untouched through the civil war, the Khmer Rouge, the Vietnamese occupation, the years the hotel was abandoned? If it really is Jackie’s glass, I almost think it wasn’t a worker who saved Jackie’s glass, but Sihanouk himself; he rode out most of those years under house arrest in his own palace, and personally oversaw the hotel’s 1997 renovation and reopening as a Raffles property. Jackie died in 1994, so she was never able to condone or condemn the marketing; I hate to think no one ever saved a glass at all, and this is a totally unnecessary ploy to profit off her– we’d buy the drink custom created for her without the existence of an old lip print on a glass.

Also in the case is a horrid piece of polyester she would never have worn that’s close to the same color as one of the gowns she wore, and an equally bad faux pearl bracelet and necklace, which again definitely were not hers, and some souvenir Angkor trays and trinket boxes nothing like the fine, pure, artisanal Khmer silver she was given. Though this presentation seems antithetical, I suppose it’s less weird than an otherwise empty vitrine housing a dirty old liqueur glass. 

I don’t regret the meal, though I’m sure there are a thousand Michelin 1 star lunches in Europe that are 10x better at the same price. I did learn what I should have already known– Raffles is best for imports, mixed drinks and steak. The best parts of the meal, by far, were the foie-gras, tenderloin and cocktail. I’m a sucker for punishment, so I’ll probably be writing another ‘huh, mid’ review about their Royal Khmer tasting menu before I finally resign myself to gueridon service and gin slings, but . . . you know, hope springs eternal.

Wat Damnak, Siem Reap | Cambodia

Monks’ robes out to dry behind some chedi; the first thing you see coming through the back entrance

Wat Damnak’s grounds host a forest of chedis and tombs. The oldest chedis are supposedly from the 1950s.

I’m unclear whether these little houses are homes, offices, store rooms, combos . . .I’ve been to monasteries in other countries where the more venerable the monk, the bigger/nicer the house. They are interesting examples of vernacular architecture.

An overgrown tomb or perhaps Buddha’s footprint

Scientists believe the large ornamental pond may be a moat vestige from an Angkorian temple on the site, of which very few signs remain.

I’ve never seen the gate open, so don’t know what’s in the little house.

The tallest of the stupas (this) and the other ‘ancient looking’ stupas were built in the 1930s in the style of Banteay Srei, as a learning project with the monks, in collaboration with EFEO archaeologist Henri Marchal.

Henri Marchal at Banteay Srei in the 1930s

There are so many organizations and buildings on the temple grounds that it’s hard to know which is which. I believe this is the monastery offices and school.

The main vihear, or prayer hall. This building was constructed in 1935 under the direction of the Venerable Prin Tim, the monastery’s second abbot.

“Damnak” means palace; the temple buildings were built on what was once the land surrounding one of King Sisowath’s palaces from 1904 to 1927, hence the name “Wat Damnak.” However, no palace remains on the site. This photo is undated, but was taken on a Verascope Richard produced between 1895 and 1910 and printed on their supplied paper from that era. Given that records say Sisowath’s palace was only here from 1904 to 1927, and perhaps it took some years to use up all the film, it’s probably 1900s or 1910s, though possibly later. Given the scaffolding, perhaps it dates from the 1904 construction of the palace!

From the EFEO archives, this photo is tentatively dated 1927. This building is no longer extant. It’s simply labeled ‘cremation party'- either of a very prominent unnamed local person, or perhaps in honor of Sisowath, but without his actual remains- he was cremated in Phnomh Penh and his ashes buried in Oudong. This building was deconstructed, removed, and rebuilt elsewhere in the city sometime before 1935, but has since disappeared.

This shot of the cremation cortège as it arrives at the temple shows just how open the land used to be. Nowadays it’s in the dense city center.

The younger the novice, the more they relish learning how to bang the drum. The little kids are swinging well above their heads! The most exciting part of their day is when they’re allowed to bang the drum for the 5pm chants. The monks here are very casual about it- they let the kids bang away at will for around 15 minutes, then slowly filter into the hall.

Also, though it seems an unimportant afterthought to a Westerner, the two hybrid Ionic/Angkorian columns are one of a kind in Cambodian temples.

The 4 original sandstone sema stones are still within the hall, demarcating the sacred space/ritual site. These stones are common to Theravadin Buddhist halls in Cambodia, Sri Lanka, Laos, Burma, and Thailand.

Scenes from the Reamker are carved on the shutters.

At the back entrance, three Angkorian artifacts are displayed: a pair of guard lions and a sandstone tub some believe was originally a sarcophagus.

As shown in these 1935 photos from the EFEO archives, if there was ever any carving or embellishment on this tub, it had become completely invisible well over a century ago.

Angkorian lions. It is unknown whether they were unearthed on the site at some point, or brought from within what is now the park grounds. Most believe they originated at Angkor Thom and were relocated by Henri Marchal in 1935-1937.

They didn’t immediately strike me as the most ancient/valuable things at Wat Damnak, but they are, by far. Photos from wikipedia; I somehow breezed by them twice.

Great example of Cambodian style art deco.

I’ve been daydreaming about a new construction bolthole/retirement option. I want something a bit grand, but also not too big and easy to build. Although I like the stilted wooden houses favored by locals, I have found several small inconveniences that make them annoying to live in: the tall precarious steps are annoying in the rain and with luggage; the vaulted ceilings are sort of grand and aesthetic when left open, but impossible to air condition. The solid brick and plaster construction and possibility of using standard-size windows and doors in a building of this style, and knowing locals know how to properly build it, makes it look like a safer option- I can literally point out this building and say build me that! and then embellish with plaster, carved wooden details, paint and plaster colors, awnings, gardening etc. I think it’s also a better shape to put a porch and pool out back.

Originally built in 1922-1923 as barracks for French troops, it now serves as a conference hall. It’s not a large building, but the proportions are grand. It’s sort of begging for plasterwork, colorful tile, a whole different colorway . . .

This house also features the most elegant rain drainage system I’ve seen, essential in Cambodia. So many yards are lumpy and waterlogged.

This is the modern library. It’s quite small and holds a very limited collection. It has the look of a converted old school or worker housing, but actually dates from 2010. The design maximizes airflow in an effort to preserve the books without air conditioning or other climate control. Of course that’s a slowly lost battle, but it didn’t seem to me there were any uniquely valuable books here. Of course, I could be wrong about the rarity of some of the old French tomes. I believe only redundant copies of EFEO bulletins are kept here, at least I hope so.

The view from under the giant old tree

I wonder where they got and how they choose their books.

If it were a bookstore, I’d definitely have bought these. Thankfully, they seem to all be available online for free:

Danseuses Cambodgiennes par Georges Groslier

Un Hiver au Cambodge par Edgar Boulangier

L’Indochine en Guerre par Général Jean Marchand

They had almost what I was looking for when writing my post about Kbal Spean: a later version of Jean Boulbet’s paper and map of the site. Turns out the reason there are missing maps/charts online is because they’re not there in person either; they must only be with the older version of the paper, if they are extant. Perhaps I’d be able to find it at the EFEO centre; their library is also open to the public.

Some late ‘70s photos from the bulletin- Jean Boulbet bottom left.

The backside of the reading room; there’s no reading area in the library itself.

I took several photos of the fascia and its trim, and the column capitals. They are an interesting combination of Khmer design and Western application. This building dates rom 1941, and I wonder if the trim was copied from the barracks building or vice versa. I’m guessing the barracks building was originally quite simple and trimmed up to match.

The plaster trim inside the reading room. I find the uniquely Khmer style interesting.

That’s not some ignored damage from a hook that’s been pulled out, it’s a bullet hole left over from the Khmer Rouge occupation. For the entire war, 1970-1975, the frontline was just a mile north of what is now the Raffles hotel, then the Grand Hotel d’Angkor. When the Khmer Rouge won, the population of Siem Reap was displaced to the countryside, and Wat Damnak became Khmer Rouge HQ in Siem Reap. The heads were chopped off most of the statues, and the original Buddha statue sitting here was (obviously) shot in the face.

Every single little frolicking animal in the painting has been shot in the face. The monks were forced to renounce Buddhism and join the Khmer Rouge, and shocked people by wearing guns with their robes. It’s no wonder this building was left abandoned and fell into disrepair after the Khmer Rouge left in the early ‘80s.

It’s easy to look up books and articles on their computers in the reading room.

They also have books for sale; looks mostly to be works by CKS scholars and redundant decommissions.

Very useful info that couldn’t be found online!

Originally the building was constructed as a Buddhist primary school. It’s smallish inside, but the exterior is rather grand.

Kbal Spean | Cambodia

Back in Siem Reap after two and a half years, I’ve found myself reviewing all my old photos and videos to see what I missed and what I’d like to revisit. The first time I was at Angkor and its surrounds, it was genuinely overwhelming- there was so much to see and understand, all of it of course totally foreign to me. Looking back through my snapshots, I’m reminded daily that I indeed have forgotten more interesting places than most people have ever been. That’s not a humblebrag- it’s a disappointment- I wish my mind was a highlight reel of all the amazing things I’ve experienced rather than a checklist of daily necessities like everyone else’s.

I really struggled with how to format this post, but settled on FAQ.

is it far from town/what transportation do i need?

My first visit to Kbal Spean is a perfect example of the unfortunate phenomenon mentioned above. I vaguely remembered it being a bit of a hike, that’s all. Upon looking into it, the Kulen hills are 60 km from Siem Reap proper, 30 km slightly northeast of Angkor, in Phnom Kulen National Park. Banteay Srei is about the halfway point between Angkor and Kbal Spean. I remember it as a long ride on mostly good but some sort of rough dirt roads, which we definitely did in a remorque, not a car; motorcycles would work too. Apparently, those traveling with an official tour guide can park at an army base camp and hike for about 2km. Those going solo are not necessarily permitted at the army station and might have to start hiking 1.5 km further down the mountain.

Also, prepare your victuals- water, snacks, etc.- pack them in a cooler before leaving town. You can definitely get some fruit and something grilled from roadside sellers on the way, but there’s no one selling drinks anywhere near/in the national park.

Jean Boulbet, 1975.

is the hike long/difficult?

It’s an intermediate-level 45 to 60 minute hike. It is not handicap accessible. Though the trail is only 2 km, it’s entirely uphill, on slippery and rocky terrain, through the forest. I only seem to have taken two photos of the walk- one from a clearing where I could finally get a view of the surrounding hills, and one of what I think (I could be wrong) is the biggest tamarind I’ve ever seen, open and desiccated. Just by the correct spot, there’s a rickety wooden staircase that brings you down beneath a small waterfall to the site.

when should i visit?

Starting in December, after the southwest monsoon season ends, and the water starts dropping, the carvings become visible in a150 m stretch of riverbed. It does take a while for the water to dry up though. So, the best time to visit is between January and April; as it gets dryer and dryer, more carvings are visible. I went in November, and looking back, it’s unclear to me how much I didn’t see because it was underwater.

It is relatively safe to go in the water, and the weather is obviously incredibly hot, so most tour guides invite you to. The fall pool is shallow, and you can walk along the carved riverbed, but it is very rocky, and the water was running quickly when I went in November anyway, so use common sense and wear hiking sandals or swimshoes. It’s an odd mix of visitors; big tour groups and local kids, bikini clad Europeans and Hindu pilgrims, there are no rules per se.

how old is it and who built it?

The oldest lingas are from the 800s, but most of it’s 900-1000 years old, with carving beginning under King Suryavarman I of the Khmer Empire (who ruled from 1006 to 1050), and continuing under his successor King Udayadityavarman II (who ruled from 1050 to 1066). According to the rock inscriptions, many of the carvings were done c. 1054. There are also a few later carvings, from the 13th and possibly 14th centuries.

bas-relief from Baphuon Temple, circa 1060

what religion is it?

King Suryavarman I and King Udayadityavarman II were both Buddhist converts, but at the time the majority of Khmers were Hindu, and they did practice both. At that time, Buddhism wasn’t recognized as a wholly different religion from Hinduism. The Cambodian royal family is still, nominally, Hindu, actually. Both kings built, and authorized others to build, Hindu, Buddhist, and half-and-half monuments. Kbal Spean is a Hindu site, primarily devoted to Shiva but also depicting Vishnu, Brahma, Lakshmi, Rama, and Hanuman, as well as symbolic animals including cows and frogs. The thousand lingas were carved during Suryavarman I’s reign by hermits patronized by one of his ministers. Most of the figural carvings, and of course additional lingas, were carved during Udayadityavarman II’s reign. Inscriptions on the site tell us Udayadityavarman II personally consecrated a golden lingam here in 1059.

Two Khmer golden lingas date 7th - 12th c., auctioned off at Sotheby’s Hong Kong in 2022.

Two more from the same collection/sale.

what does kbal spean mean?

Kbal Spean means Head Bridge in Khmer.

The bridge part of the name is obvious; a block of natural rock spans the stream, and the heavily carved ‘thousand lingas’ resemble a cobblestone road.

The second thing I noticed was the “bridge” with the thousand lingas and some linga-yonis. To quote the venerable wikipedia:

The lingam of the Shaivism tradition is a short cylindrical pillar-like symbol of Shiva. It is often represented within a disc-shaped platform. The yoni- its feminine counterpart- consists of a flat element, horizontal compared to the vertical lingam, and is designed to allow liquid offerings to drain away for collection.

The origin of Kbal is less clear; the obvious interpretation is that the bridge is at the source of the river, just as we say headwater in English.

However, Kapala is the Sanskrit word for skull, or more specifically, a ritual skull cup. Further, the Kapalika, or skullmen, are a now extinct but once widespread monastic order of ascetic, tantric, non-puranic Shaivists who used human skulls as begging bowls. Though not incredibly well attested, their popularity seems to have been at its height when Kbal Spean was carved.

Aghoris are the sole remaining Shaivist sect still using human skulls in their religious rituals.

To wit, in Act III of a popular Sanskrit play of the time, Prabodha Chandrodaya (Rise of the Moon of Intellect) by Shri Krishna Mishra, a male Kāpālika ascetic and his consort, a female Kāpālini, disrupt a dispute on the "true religion" between a mendicant Buddhist wanderer and a Jain Digambara monk, with both ending up convinced by the Kāpālika couple to give up their vows of celibacy and renunciation by drinking red wine and indulging in sensual pleasure with women. In the end, both the Buddhist and Jain reject their former religions, and convert to Shaivism, having embraced Shiva Bhairava as the Supreme God along with his wife Parvati.

a 16th century Nepalese copy of Rise of the Moon of Intellect held at the British Library

From the 8th through 15th centuries most Khmers were Devaraja cult Shaivite Hindus, the national god being Shiva Bhadreshvara. So what’s the link between Bhadreshvara and Bhairava? Bhadreshvara is a highly venerated phallic image associated with Lord Shiva. This depiction holds significant religious importance, symbolizing the divine attributes of Shiva and his role in the spiritual practices of worshippers. The thousand lingas of the riverbed are Shiva Bhadreshvara. The sexual leniency of the Kapalikas, though widely despised by other Hindu sects, may have been perceived neutrally or favorably in Cambodia.

Tantric goddess Bhairavi and her consort Shiva depicted as Kāpālika ascetics, sitting in a charnel ground. Painting by Payāg from a 17th-century manuscript (c. 1630–1635), Metropolitan Museum of Art, New York City.

Further, the Cambodian Devaraja type of Shaivism emphasizes God-King worship. Bhairava, as the “fearsome” aspect of Shiva (produced just from the anger channeled in a furrowed brow) cut off Brahma’s fifth head, killing him temporarily, to punish Brahma’s deceit and arrogance in declaring himself the supreme creator, and challenging Shiva’s position as the ultimate reality— exactly the type of victorious, vengeful, omnipotent, rivalless God-King the Khmer kings hoped to be.

To quote Philip Coggan:

Six hundred years of Khmer kings disguised as gods (6th through 14th centuries). All were done during the lifetime of the king. They represent the king as devaraja, god-king, so that the king could be represented as Shiva (the god with a third eye in the middle of the forehead) in a statue in a Shivaite temple, Vishnu (four arms) in another temple, and as Buddha in Buddhist temples (Buddhism was not regarded as a distinct religion).

Devaraja statues had two purposes, to identify the king as the legitimate source of power, derived from the god, and, through copies set up in temples throughout the kingdom, to mark his domains. Hence the need for recognisable portraits – they were identifying individual kings. If the kingdom fractured, as it sometimes did, rival claimants to the throne would set up their own statues, but these would be destroyed when the kingdom was reunified.

The devaraja cult lives on today – the king is still an incarnation of the god Vishnu, which accounts for the popularity of the Vishnu shrine on the Riverfront in front of the Royal Palace in Phnom Penh.

Additionally, in the Mahayana Buddhism of the time, which is what Suryavarman I and Udayadityavarman II would have been exposed or partially converted to, not the Theravada Buddhism that swept Cambodia three hundred years later and remains the country’s main religion today, skullcups were also tantric ritual implements used to hold bread and wine, symbolizing flesh and blood, when making offerings to wrathful deities. Presently, such skullcups remain in use only in Tibet and Nepal.

18th-19th century Tibetan skullcup, held at the Walters Art Museum.

This ritual vessel, made from the upper section of a human skull, belongs to the tantric Buddhist traditions of Tibet and neighboring regions. The skull serves as a reminder of death and impermanence, and it symbolizes wisdom and emptiness—the true nature of reality, according to Buddhist teachings.

In practice, such skull cups are used to prepare and contain a sacred liquid (usually tea mixed with dissolved herbs), which is consecrated as the nectar of enlightened bliss, then consumed or used to sanctify ritual offerings. The imagery on the metal cover and stand of this skull cup relates to the mental imagery visualized by the practitioner as he or she prepares the nectar: The skull sits above a triangular fire, the corners of which are marked by three human heads. In the visualization, their colors correspond to three mental states that immediately precede the light of pure mental clarity: white (luminosity), red (radiance), and blue-black (near-attainment). Within the skull, the practitioner visualizes five bodily substances and five types of meat, which are purified through the heat of the fire, then transformed into nectar when combined with the substance of a tantric staff, which melts into the skull cup from above. Each element of the visualization appears first as a sacred syllable before morphing into its respective object; the letters of some of these syllables appear on the lid, interspersed with deities.

Finally, in this era it was a status symbol among rulers to sponsor various esoteric gurus to visit, preach, and, if liked and admired, found monastic orders in sacred places, gifted villages, or populous cities.

All this to say that while it is not known, there’s a distinct possibility that Kbal refers to the hermits who carved Kbal Spean being Kapalika monks, clearly Hindu but perhaps with a few Buddhist monks with similar tantric practices thrown in.

late 19th/early 20th century Bhutanese thangka depicting Milarepa, the 11th century siddha. Note the skullcups throughout.

How is it holy water?

This river is considered the Ganges of Khmer mythology and religion. The Kulen hills it springs from were considered the mountain home of the gods. Hindus believe that by flowing over the religious scultpures, the water is blessed before it divides into the Siem Reap river and Puok river, which feed into Tonlé Sap, which literally means ‘fresh river’ or ‘great lake,’ before flowing south, watering Angkor and its moats along the way. The Linga-Yonis symbolically "fertilize" the plains of Angkor, with holy water flowing to its soil, giving the power to grow rice.

As you can see, there’s been quite a bit of theft and erosion. Carvings recorded by Jean Boulbet in 1968 are broken and missing. The river flows over the thousand lingas.

Jean Boulbet’s photo of the same section in 1968.

closeup spring 1968

closeup November 2022

The upper reclining Vishnu is gone entirely; the lower one is missing its upper half.

what should i look for?

Depending on water level, you may or may not see certain carvings well.

The first sculpture I photographed was Lord Brahma on a lotus flower. In Hinduism, Brahma is the god of creation, knowledge and the Vedas. Lotus flowers symbolize purity, as they rise from the mud to bloom beautifully. ‘Brahma lotus-born’ is a standard Hindu depiction of the god, symbolizing the creation of the universe with a pure and spiritual nature.

In the foreground, a linga-yoni.

Beyond, Lord Vishnu in a reclining repose lying on the serpent god Ananta, with Goddess Lakshmi at his feet and Lord Brahma on a lotus petal. In the fully dry season, this is totally dry. This is a depiction of the Khmer creation myth: the lotus flower emerging from Vishnu’s back (particular to Khmer art; in other traditions the lotus grows from his navel) bears god Brahma, the divine craftsman who creates the fittings of the world. Vishnu is sleeping on the serpent Ananta on the ocean. This creation myth emphasizes the necessity of undisturbed rule to transform the churning sea into an orderly world.

A matching reclining Vishnu, with Shiva and Uma mounted on Nandi alongside. Nandi means ‘joy’ or ‘satisfaction’, and symbolizes virility. Nandi grew up as an ardent devotee of Shiva and he performed severe penance to become his gate-keeper, as well as his mount, on the banks of the river Narmada.

Looking upstream, lingas in profile and from a bird’s eye view. In the foreground is a smaller mandala carving. to quote Britannica:

In Hindu and Buddhist Tantrism, a symbolic diagram used in the performance of sacred rites and as an instrument of meditation. The mandala is basically a representation of the universe, a consecrated area that serves as a receptacle for the gods and as a collection point of universal forces. Man (the microcosm), by mentally “entering” the mandala and “proceeding” toward its centre, is by analogy guided through the cosmic processes of disintegration and reintegration.

Obviously it’s been stolen, but it was a rare carving of Shiva as an ascetic.

Jean Boulbet’s picture of same from 1968. According to Boulbet, the last hermit to live here, Grû Tep Mei, who only left in 1962, told him that “the central character standing under a crocodile represents the Buddha, a perfect sage, who, imperturbable and upright, triumphs over seductions, pitfalls and insidious questions. For other Khmers of the region, it could be Krai Thun, a hero-prince who conquered his princess by fighting her off with a kidnapping crocodile.”

another from Jean Boulbet, 1968.

Yoni surrounded by lingas. The layout of the yoni is the same as the main temple building in Angkor.

Aerial view of Angkor Wat.

Another of Shiva and Uma on Nandi.

Just before the falls is a frog.

The inscriptions primarily document the construction and dedication of the site to the Hindu god Shiva, and attribute different sculptures to either of the two kings.

The inscriptions are in small caves along the river.

where can i learn more?

The seminal texts on the site are:

  • Jacques Claude. Les inscriptions du Phnom Kbal Spãn (K 1011, 1012, 1015 et 1016). In: Bulletin de l’Ecole française d’Extrême-Orient. Tome 86, 1999. pp. 357-374. CLICK HERE

  • Boulbet Jean, Dagens Bruno. Les sites archéologiques de la région du Bhnaṃ Gūlen (Phnom Kulen). In: Arts asiatiques, tome 27, 1973. pp. 3-130. CLICK HERE

Looking through Jean Boulbet’s photographs taken in March 1968, I noticed many carvings that I did not spot on my visit. At first I didn’t know why; maybe my guide was in a rush and didn’t show me some things, or there was too much water flowing in November for me to see or photograph them, or they’ve been eroded, stolen, vandalized, etc. Upon reading Boulbet’s 1973 paper, I learned that these are almost always underwater and barely visible, and that he actually roughly dammed the river and drained the basins in order to photograph them in March 1968.

Boulbet calls this the “upstream wall of basin #4”.

Another of basin #4.

He calls this a “view of Basin #5 from the northwest.”

And the ‘downstream wall’ of Basin #5.

The ‘upstream wall’ of Basin #5.

Boulbet calls this “linga carved on the ledge separating the two downstream reaches of the carved river.”

Is it possible I only saw one branch of the river and not both?

Another “Naissance de Brahmā” sculpted on the bed of the “intermediate reach”.

I think I did see this, but water was flowing over it.

One interesting thing about Kbal Spean is that unlike other sites near Angkor, which were discovered and studied by the French as early as the mid-19th century, no academicians were aware of the place until February 1968, when Jean Boulbet, an ethnologist who and been living among and studying the local Khmer Loeus for about 5 years, was introduced to it by a local shaman. The story is charming. To quote Danny Blao, Boulbet’s grandson (translation mine):

One day, after reconciling a broken couple, he treated the wife, who was sick with dengue fever, with quinine. He could take glory from it. However, he did nothing and went to see the village sorcerer, whom he advised to use his medicine. There she was, cured. Jean Boulbet was right. He allowed the sorcerer to retain all his authority. To thank him, the sorcerer decided to reveal a secret to him. "I know that you love our people and I want to give you a gift. Go to the mountain of O'Kbal Spean. It is a place that is cursed, no one dares to venture there. But the gods will be merciful to you. I know that you are interested in old stones....Find the hermitage under the Frog waterfall".

Jean Boulbet complies. He goes to the place. It is the river that waters Angkor. He discovers it entirely sculpted over nearly 200 meters. Waterfalls, basins, natural bridges: everything has been decorated, one could say illuminated, by the Angkorian hermits.

CLICK HERE to read the blog Blao dedicated to Boulbet’s work.

Jean Boulbet in the ‘70s. Of all the available photos, this one made me laugh- in SEA we all know this French guy.

Shopping in Siem Reap, Part 2: Couture & Heritage Textiles | Siem Reap, Cambodia

There are three places worth shopping in Siem Reap, but they will cost an arm and a leg (and another arm, thanks) and are only for fabric aficionados: Samatoa Lotus Farm, IKTT, and Golden Silk Pheach.

Samatoa Lotus Farm

For $35 (or sometimes $50? I think they undercharged me) you can take a tour of the Samatoa Lotus Farm and factory. They make lotus silk, one of the most expensive fabrics in the world. It is harvested by hand from lotus stalks, filament by filament.

First, the owner explains why lotus silk is special- it's incredibly absorbent and naturally antimicrobial, plus completely sustainable. You also learn about kapok fruit fabric and some natural dye options. During your craft portion, you break apart lotus stems and twist the wet filaments to make a buddhist thread-style candle, make a sort of rough paper from lotus pulp, make old-fashioned incense sticks, drink lotus tea, and string dried lotus seeds on a lotus silk yarn to make a bracelet. At sunset, you take a short motorbike ride to an absolutely impoverished little village on a lotus lake, where they take you out on a boat and you can take pictures of the beautiful flowers, and eat some fresh lotus seeds. It's a fantastic experience and excellent value.

It takes 3 weeks to harvest enough thread to make a single scarf, which then takes 9 days to weave. It’s a 100% ethical and sustainable business, with environmentally safe and renewable production and fairly paid workers. So, the goods they sell in their shop are inevitably somewhat expensive by today’s standards, where terrible human and environmental tolls are the norm in the fashion industry. Most products are simple, some exquisite, some (especially their vegan leather efforts) a bit ugly and experimental. Hairbands run around $60, belts $75, face masks $45. Their UNESCO prize winning scarf in a 50/50 silk/lotus silk blend is $400, a bucket hat $450.

I knew I wasn't buying immediately, so I didn't dare ask the price per meter for anything, but you can get a quote on their website. 6 or 7 meters of fabric in their UNESCO blend is on my wishlist for when I’ve saved something near what I think they’ll ask. Buying from businesses like this is the definition of putting your money where your mouth is!

If you want to visit, you absolutely must arrange with a tuktuk to take you there, wait for you, and take you back to your hotel. It is in the middle of nowhere (a solid 40 minute drive outside of Siem Reap proper), Grab doesn't work out there, there's no spot on the road to hail a motorbike or tuktuk, and locals get rowdy and drunk as soon as the sun goes down (especially the tuktuk and moto drivers!); you absolutely will get stranded in an unsafe situation if you don't have your own transport. Still worth the visit!

IKTT

You can visit the shop, or get the full experience and arrange via their website to visit the village and stay overnight there.

To quote the IKTT website: "The IKTT specialises in the revival of Khmer silk ikat. Throughout history Khmer silk weaving has been regarded among the best in the world, however, after years of war, this ancient art form nearly vanished. The beauty of such silk has been its savior. Founded in 1996 by Kikuo Morimoto, we take a purist approach to the reproduction of traditional textiles, not just by recreating the style but by following the traditional practice seen a thousand years ago in the ancient times of the Angkor Dynasty. To achieve this, we have re-planted a traditional forest to cultivate everything from the natural dyes to the silk in a rich natural environment."

The 'purist approach' is three-pronged: Cambodian golden silk worms; natural dyes from local plants; and hand spinning, tying for ikat, and weaving. Everything is done to the highest traditional standards; they offer some souvenir items like kerchiefs and shawls in solids or non-traditional oversized gingham, but every pidan (religious wall hanging) and sampot hol (women's ikat skirt) is traditional in every respect. They have their own mulberry tree forest and their own lac insect nests, prohut trees, almond trees, lychee trees, annato plants and wild Cambodian indigo plants to make their own dyes; around 160 people (those working in production and their families) live in their own old-fashioned weaving village; they use the dye techniques and around 200 weaving patterns handed down from their ancestors. I think one of the best things about shopping at IKTT is seeing the year your piece was made, the natural plant dyes used, and the weaver. You truly buy an heirloom, not just a skirt or a scarf. Being perfectly historic, all production is 100% organic and sustainable. 

They seem to financially support themselves primarily through a Japanese clientele and network cultivated over 20+ years by their founder, but they do have a shop in Siem Reap and a strong instagram presence. Sampot hols are available at the shop, or by custom order; it takes 2-3 months for a sampot hol or pidan to be made, perhaps more depending on the season and intricacy. A traditional size Cambodian sampot hol is around 2 meters by 1 meter, perhaps a bit smaller; Cambodian women are quite small. A heavier woman can order an extra long version to ensure sufficient drape, but due to the dimensions of the traditional looms no skirt will be full length, or even ankle length, on anyone over 5'5" or so. Midori, the contact person, responds very quickly to any inquiry and will quote a price per meter for a design. For one of the traditional sampol hols, expect to pay around $600/meter.  A complicated pidan will be more; a solid or simple stripe less. That breaks down to between $1000 and $2000 per skirt depending on the dyes, weave, size, time etc. 

Golden Silk Pheach

Finally, there is Golden Silk Pheach. A Cambodian raised in France, Pheach's trajectory since returning to Cambodia has been much like the founder of IKTT's: she bought a small farm, planted mulberry trees, feeds them to indigienous Cambodian golden silk worms only, grows and buys local natural dyes only, and employs and trains local women in traditional techniques. The main difference is that while IKTT is primarily interested in providing historically accurate products, Pheach has a very refined aesthetic, and is able to use traditional techniques to create modern products that recall their traditional origins in the most elegant way.

A tour at Golden Silk is like a personal couture appointment with Pheach: she explains the history of Cambodian golden silk weaving since Angkorian times, and how the rare Cambodian golden silk worms are superior to the genetically modified white silkworms used elsewhere in the world. She also explains not only how ikat dying works, but where she gets her inspiration for her modern designs, and how they build custom looms for large textiles.

A small scarf at the shop is around $500; the larger and more intricate they get, they climb over $1000, $2000, etc. Some of the largest, most difficult designs can only be executed by an artisan with many years of experience, who then requires another 2 to 3 years of full-time work just to complete the piece. 

Wat Keseraram | Siem Reap, Cambodia

In Southeast Asia, I’m reminded all the time that dying for politics is dying for nothing. At Wat Keseram (some locals use the extra ‘ra’, others don’t; no one knows what’s right) I’m reminded again.

Built in the early 1970s as a well-equipped modern Buddhist temple and school, it has the largest collection of Buddhist folk paintings, finest woodwork, and loftiest hall among Siem Reap’s modern temples. Almost as soon as it opened, Pol Pot came to power and all religious worship was prohibited, all education banned.

Until 1979, old and senior monks were killed immediately, while young monks were forced into marriage or the military (any who resisted were also killed). Out of approximately 66,000 monks living at 4000 temples before the Khmer Rouge came to power, the regime claimed to have executed 26,000 by 1989, with a further 25,000 dying from starvation, exposure, overwork and illness during forced labor. The killing putatively stopped in 1979, but most monks were unable to return to their monasteries for another decade or more.

When monks returned to the Pagoda of Cornflower Petals, they found something disturbing: their school had been razed and replaced with a torture chamber. Even more disturbing, whenever they broke ground for a new stupa, they found bones of the tortured and executed were already there. For decades, they collected bones in a rough wooden spirit house, but by 2015 they had enough money to build a proud cement stupa.

Today, Wat Keseram is a busy meditation center and very active temple, and uses donations beyond what is necessary to maintain the monks to feed the pets abandoned here by those who can’t afford them.

Shopping in Siem Reap, Part 1: Some Good, but Mostly Bad and Ugly | Siem Reap, Cambodia

In this post, I'm going to deal with the unfortunate reality of shopping in Siem Reap. In my next post, I'll cover shops of excellence, so stay tuned.

First things first, Psaar Chaa, the old French covered market. It’s Chinese trash and tourist tat on one side, a wet market on the other. On the surrounding streets are some little souvenir shops and restaurants, but nothing good or interesting or old.

Before we get to the good stuff, let me warn you about the number one shopping scam in Siem Reap: Indian immigrant boutique owners selling mass-produced Indian junk as Cambodian handiwork and antiques to tourists, at a ridiculous markup to boot. To add insult to injury, they name their stores things like 'Cambodian Cottage Industries'  and 'Asian Arts Emporium' (both real places and perfect examples of this scam) to lure in naïve Westerners. They typically get your business by running a deal with tuk-tuk drivers and hotel owners; if you tell either to direct you to a silk or silver shop, they bring you to these places instead and abandon you there (typically a tuk-tuk will ask to wait for you and get the return fare, not drop and run). They get paid either by the number of tourists dropped off, or on a commission basis if you buy something. The Indian salesmen are smarmy and will tell you any lie you could dream up, 'help' you try on the merchandise, and offer dumb discounts again and again, making it not only very socially awkward but often physically difficult to leave their shops. Not only is factory fresh questionable metal actually “antique pure silver” according to these scammers, but machine embroidered polyester is “hand embroidered silk”, or even “lotus silk”, etc. I've seen scarves selling in these shops for $56 that are sold for $8 before bargaining in Ho Chi Minh City street stalls (or $1.50 each, if you're willing to order 40+ of them from AliExpress yourself). One boutique quoted me $750!! for the same super low grade semiprecious stone and likely-not-silver necklace I was quoted $140 for at the "Afghan" stall in Bangkok's Chatuchak market, and I’m sure I could have actually bought for $70 or less. These guys have the fanciest shops and speak the best English in town, and charge high prices, so perhaps some Westerners believe they have the best quality merchandise as well; they certainly do not. Indian restaurants in Siem Reap? Go for it, 100%. Indian purveyors of Cambodian goods? Run away, literally.

$1256 usd ?!?!?!

Similarly terrible experiences are the two most popular old-school souvenir shops, Sam Orn and SK Hand Made Silver, just a block away from each other on Rue Jean Commile. At least they're Cambodian owned and sell Cambodian goods, but they also have tuk-tuk driver commission deals, and come with a SERIOUS caveat: If you don't want to bargain hard for a long time and/or you won't feel OK walking away at least once, don't bother. If you're not sure you can handle it, check out the google maps reviews for the sordid tales. They survive by scamming tourists, lying about their silver quality, telling you their first outrageous price on silk is already a 40% discount, etc. They are such shameless, consistent scammers that they make themselves extremely difficult to purchase from, actually. I've walked away from fabric I genuinely wanted several times because I simply did not have the time and energy for their shenanigans; if they had been reasonable from go they could have gotten a few hundred bucks off me. You must use common sense, especially with the silverware and jewelry: they tell you the silver is 980/1000 (almost pure silver) or 925/1000 (sterling), when it's just a white base metal with silver alloy plating. The stones are cloudy, heated, and dyed, if they're real at all. The prices are ridiculous; I was quoted $1400 for a pair of "silver" and "ruby" earrings I'd never pay more than $200 for, $150 probably. Negotiate hard or don't buy at all. Same with the silk; it’s already hard to tell what’s Cambodian or just another Indian import, and they start outrageously high ($60 and $70 per meter), and it's up to you to get down to where it should be, $20 or $25 for something with a bit of embroidery, $16 or $18 for plain raw silk.

The next step up is Hup Guan Street. Also called Kandal village (though it's two blocks long if that), it was the tiny little high street in the colonial era. It's still the chicest address in this one-horse town, and boutiques like Louise Loubatières and Garden of Desire sell to trendy tourists hoping to buy nice souvenirs rather than knickknacks. Quality is acceptable (real silk, cotton, raffia, etc.) but the products are mostly Alibaba junk from China and Vietnam marketed and priced as handmade local wares. Two examples I saw at Louise Loubatières were $60 for a Chinese linen button-down shirt that's $11 on the Aliexpress app, and $12 for a Vietnamese lacquered horn bangle that's $2. The shop across the street sells private labeled $7 and $9 Chinese factory-made seagrass purses for $160+, claiming they're using traditional Cambodian basketry materials and techniques in modern designs. I guess if you literally need clothes and $250 is nothing to you, buying from these boutiques is better than supporting H&M or Shein, but it's certainly not what you’d hoped for when you arrived on Hup Guan. Hup Guan’s sole redeeming trait is a Mexican restaurant at the end of the street that sells sufficiently authentic food and great margaritas because the owner lived there awhile.

There are some similar AliExpress travesties at the Made in Cambodia outdoor market, but there are also genuine local products sold here. I feel bad for people selling authentic goods here because it's hard to separate the wheat from the chaff. Even among authentic goods, quality is take-it-or-leave-it. It's a very small market- perhaps 30 stalls, with nothing too exciting- the best of it is little notebooks with covers made of watercolors by local schoolchildren and teachers, jewelry made of nuts and seeds, local liquor and spices, and the typical ten million indigo scarves. Some sellers tag their products, others set their prices according to how rich they think you look, and they all charge in US dollars. I was quoted $60 and $90 respectively for two large necklaces made of seeds (wowzers, I know it takes time to make jewelry but you can rent an apartment within 10 minutes of Siem Reap proper for $150/month), $45 for a large handwoven undyed linen scarf, $25 for a brass nameplate necklace reading 'peace' or some such in Pali? Khmer? (presumably hand-tooled?) etc. The first two vendors when you walk in are landmine victims: a young man missing a leg, and a (supposedly) deaf woman. I think this place is the best option for reasonably priced Cambodian souvenirs, if you have a little luck and judgment. Again, there's no harm in taking a couple of photos, doing a little research on Alibaba, and coming back to purchase later.


The first place I'd even consider buying something is the Angkor National Museum gift shop. Regrettably, I don’t have pictures; they were following me rather aggressively and I felt awkward snapping without buying. As for merchandise, it’s completely mischosen. Of course there’s the standard 10,000 scarves, as if anyone needs another scarf. And who in the world is carrying home a foot-high bronze from a museum gift shop? Another thing that annoyed me immensely was their clutch bags. I was looking at them closely, hoping to buy because they seemed to be made of locally woven silk, but couldn’t because they were all wrong-sized and shapeless, barely padded envelopes with some awful fabric flower applied. Fashionable tourists don’t carry evening bags that look like lingerie bags or pillowcases with fake flowers attached. I was looking for a laptop case, an ipad case, a tissue case, packing cubes, anything remotely useful . . . nothing. Some of it is also imported nonsense meant to cater to Chinese tourists (jadeite and pearl jewelry?), which is tough because once you introduce foreign junk into the mix, how do I know I can find something locally and ethically sourced? Out of all the Southeast Asian tourist shops I’ve been in, I don’t believe I’ve ever seen evidence the merchandiser ever asked a single tourist what they wanted or needed, instead offering wares that are neither authentic to their culture nor matched to a tourist’s eye, but some terrible unsaleable compromise, and the Cambodian shops are no different. At least some of it seemed locally produced, and funds support the museum and local archaeological efforts, an undeniably good cause. What I would buy there is books! It's the only good bookshop in Siem Reap, with books on Angkor and Cambodia in English and French that just aren't available elsewhere, specialty books that are not on Amazon or in Kinokuniya etc. 

The second place worth a dedicated shopping visit is Artisans Angkor. It's a standard tourist destination if you stay at one of the high-end resorts. I found their finished goods overpriced ($50 for a pair of espadrilles, $170 for a shapeless dress, etc.) but their fabric by the meter is worth looking at. They have their own silk farm; it's white silk made from originally Vietnamese worms and machine woven, so at the cheaper end of local, ethical production. Yet, the colors, weaves and patterns are distinctly Cambodian, different in style from Vietnamese, Thai and Chinese silks. Their prices by the meter are 25-50% cheaper than what you would pay in Europe or the Americas for equivalent quality fabric imported from China. 


And that's where the middle market begins and ends in Siem Reap. The remaining three places worth buying from are couture fabric shops with prices at or above Hermès, literally. Check out Part 2 for details.