The two countries have contesting claims from martial arts to traditional dance and costumes
Originally published on Global Voices
The shared cultural heritage of Cambodia and Thailand can breed tension among their citizens. Cover illustration by Kittiya On-in. Source: Prachatai, content partner of Global Voices. Used with permission.
This article by Sasitorn Aksornwilai and Sicha Rungrojtanakul was originally published by Prachatai, an independent news site in Thailand. An edited version has been republished by Global Voices under a content-sharing agreement.
Among neighboring Southeast Asian countries, few have experienced as heated and enduring a cultural conflict as Thailand and Cambodia. While they share historical and cultural ties, these have often become sources of tension. From the Preah Vihear temple dispute to widespread online debates about the origins of the shared cultural heritage, this tug-of-war has persisted for decades.
Even though state-to-state relations between the two countries appear friendly and cordial, people-to-people relations tell a different story. This is largely because each side insists that their respective countries are the origin of some aspect of culture, ranging from martial arts to traditional dance and costumes. One such conflict erupted during the 2023 SEA Games in Cambodia, where the host country dropped Muay Thai and replaced it with its own version, Kun Khmer, as an official sport, sparking outcry from the Thai side.
The cultural rivalry between the two nations is merely the tip of the iceberg. It has often been assumed that history is a significant driving force behind the phenomenon, but how much does it truly shape the perceptions on both sides? Is there any other underlying cause behind it? And how do Thais and Cambodians perceive this issue?
Thai citizens dubbed this phenomenon of cultural disputes between both countries as “Claimbodia” and used the term to attack Cambodians whom Thais perceive as attempting to claim Thai culture as part of Cambodia’s cultural heritage. On the other hand, some Cambodian netizens alleged that Thailand was stealing Cambodia’s cultural heritage.
A 24-year-old Khmer language student observed that both sides have a sentiment of “hyper-nationalism,” fuelled by easy access to their nationalist histories. The student noted that the interactions between Thais and Cambodians are generally limited. Thus, the cultural dynamic between the two countries is not obvious in the eyes of the Thai people, compared to that between Thais and Laos, whose language is similar and who are exposed to Thai pop culture.
She added that the language barrier makes Thais and Cambodians feel distant from each other.
Meanwhile, on the Cambodian side, Chandara, a young Cambodian independent researcher, stated that debates over cultural and territorial issues are vibrant, especially on social networks like Facebook, where young people are highly active in both countries. However, he said some of these discussions are not grounded in historical research. Many claims lack evidence or are driven by propaganda with no clear sources.
Thibodi Buakamsri, a history professor at Bangkok's Chulalongkorn University, explains that the cultural heritage of Thailand and Cambodia has long been characterized by a mixture of cultural influences and exchanges that date back to an era before clear territorial demarcations emerged.
The formation of the Cambodian and Thai nation-states marked a turning point that led to clear distinctions between the two nations. Once borders were demarcated, cross-border claims began.
Thibodi stated that two additional factors contribute to the ongoing social media conflicts between the two countries: historical narratives and present-day experiences and perceptions.
These days, especially with the rise of social media, Thais and Cambodians encounter each other more directly, either through Thais traveling to Cambodia, social media platforms, or through an increasing number of Cambodian workers in Thailand, providing an opportunity for new understandings of their neighbors, while historical narratives are sometimes still remembered.
According to the history professor, Cambodia has a well-known literature, “Pantan Ta Mas” (“The Recommendations of Grandfather Mas”), which was disseminated, with the support of the French, in the early twentieth century during the colonial era. The content revolves around the perspective and experiences of an elderly man living during the Annam-Siam Yuth War, or the great war of Siamese-Vietnamese in the nineteenth century, a time when Siam (now Thailand) and Vietnam used Cambodia as a battleground, causing immense turmoil and hardship for the Cambodians.
In this book, Siam is portrayed as an opportunistic power seeking to exploit Cambodia. The French intervention is portrayed as a turning point, deterring Siamese invasions and restoring peace and prosperity to Cambodia. This narrative, heavily emphasized and reproduced by the French, played a significant role in shaping Cambodian perceptions of Thailand.
Meanwhile, In Thai history, Cambodia has often been seen as the villain, but with a lower status compared to Burma. While Burma was seen as an enemy with an equal adversary in warfare, where they took turns winning and losing, Cambodia is frequently portrayed as opportunistic — attacking Ayutthaya or Bangkok during times of weakness or while the state was preoccupied with wars against Burma.
Saouch, a Cambodian NGO worker, revealed that the root causes of these sensitivities are that “many Cambodians feel deeply about the historical misrepresentation and lack of recognition from their Thai counterparts regarding Khmer elements integrated into Thai culture. Many also fear that their culture and Khmer identity could be lost. Thus it leads to heated debates on social media.”
I have made friends with several Thai people, and they have all been very kind and friendly. We often discuss the so-called ‘cultural war’ between our countries and agree that it’s quite ridiculous. Instead, we focus on the mutual connections and respect we share, rooted in our intertwined histories.
I find the ongoing cultural disputes between Thailand and Cambodia to be quite unnecessary. To fully understand this issue, we must consider the historical ties between the two nations, which are deeply intertwined and incredibly complex.
Meanwhile, a 26-year-old Thai Master’s student interested in Southeast Asia observed that the education system in Thailand largely fails to teach Thai people to embrace diversity or even to get to know neighboring countries.
Despite these challenges, Thibodi remarked that Thailand and Cambodia have shared interests that can foster collaboration. Economically, the two countries rely on each other. Thailand exports significantly more to Cambodia than it imports, while Thailand also depends heavily on Cambodian labor. No matter what, both sides must rely on and interact with each other.
The 26-year-old Thai Master’s student said that as neighbors, Thais cannot deny the relationship both countries have had and will continue to have, no matter how much some Thai citizens might be dissatisfied. “Cambodians know and are familiar with Thai people more than Thai people know them, and they appreciate Thai people. Thai people are the ones who should get to know them more.”
Saouch said that Thais and Cambodians should support one another.
We must accept that both countries share overlapping and interconnected cultural traditions. Like siblings, Cambodia and Thailand should love and support one another. I believe that our shared cultural heritage can be a unifying thread that strengthens the bond between our two nations.
