Wat Bothiprikrattanarm on Market Street in north Long Beach (2007).	Buddhism was introduced to Cambodia from India sometime prior to the Common Era. Many forms of Buddhism are practiced throughout the world. The earliest form introduced to Southeast Asia was Mahayana ("greater vehicle"), however the dominant form of Buddhism practiced in Cambodia today is Theravada ("way of the elders"). Cambodia is commonly thought of as being Buddhist since its origins, but Hinduism had tremendous influence during the Angkor period from the 9th to 13th centuries and continues to influence Buddhist practice in Cambodia today. Hinduism was probably introduced to Cambodia at the same time as Buddhism and by the 9th century had been adapted by local chiefs to enhance their spiritual and political authority. Hindu practice reached a peak in the magnificent 12th century temples of Angkor, most of which were dedicated to the Hindu gods Siva, known in Khmer as Preah Eyso, and Vishnu, known in Khmer as Preah Noreay.
Archaeological evidence suggests that while the elite were assimilating Hindu practices into Khmer statecraft, villagers were incorporating aspects of both Mahayana Buddhism and Hinduism into existing indigenous spiritual beliefs and practices.[i] It was not until after the Angkor period (c. 13th-14th centuries) that Theravada Buddhism became the dominant religion of Cambodia. Buddhism as practiced in Cambodia and the United States today is referred to as a "syncretic" religion, meaning that elements of indigenous Khmer (Cambodian) popular religious practices and Hindu practices are intertwined with Buddhist practices.
In modern Cambodia, Buddhism was completely integrated into an individual's daily activities and the average villager's life was "regulated from birth to death by the Buddhist temple."[ii] Every village that could afford it had at least one Buddhist temple, or wat. In the countryside prior to 1975, the ideal was that every boy spend at least one year as a novice monk learning the teachings of the Buddha known as damma in Pali which is the liturgical language of Theravada Buddhism. It was in this way that young boys matured into manhood. The wat served not only as a place of worship, but also as the village school (generally for males only) and as the center of village social activities throughout the year. Buddhism's cultural, social, and personal importance for most Cambodians prior to 1975 can be summed up in the frequently heard saying, "To be Cambodian is to be Buddhist," a statement which reflects the far-reaching set of values toward family obligation, social hierarchy, and the afterlife that guide everyday interaction.
The establishment of a Buddhist temple in Long Beach was critical for the emotional and mental health of Buddhist Cambodians, especially those who had lived through the Pol Pot time. In 1979, the Venerable Dr. Kong Chhean, who had been studying in India when Cambodia fell to the Khmer Rouge, was sponsored to the United States by members of the Long Beach community and set up in a small temple in an apartment in nearby Hawaiian Gardens. The first Buddhist temple located in the city of Long Beach was Wat Vipassanaram, established on Twentieth Street in 1985. Today there are more than ten Cambodian Buddhist temples of varying sizes serving different segments of the population within Long Beach.
This section provides a history of the recreation of Cambodian Buddhist practices in Long Beach and images of various temples and annual ceremonies and other activities. Not all the temples in Long Beach are shown here, and more will be added over time. Suggestions for further reading are provided below. We invite anyone who would like to contribute documents, books, video, or photographs to the CamCHAP archive to please contact us at the Historical Society of Long Beach, 562-424-2220, email: This email address is being protected from spambots. You need JavaScript enabled to view it..

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In 1975, as Cambodia fell to the Khmer Rouge, some 4500 Cambodians were evacuated to the United States. About half were processed through Camp Pendleton, a Marine base located 70 miles south of Long Beach. Mr. David (Viradet) Kreng (in blue suit) was one of a few Cambodians living in Southern California at the time and he immediately organized a group to help the evacuees with essentials, bringing them clothing, finding sponsors, and locating a Theravada Buddhist monk who could minister to their emotional and psychological needs. However, there was only one Cambodian monk in the United States and he was not in California, so Mr. Kreng brought a Theravada Buddhist monk from the Thai temple in Los Angeles. As the community in Long Beach began to grow, Mr. Kreng and others felt it was necessary for the community to have a Cambodian monk who could perform Cambodian ceremonies in Khmer (Cambodian). A friend told him about Venerable Kong Chhean (in orange robes) who had been studying in India in 1975 and was unable to return to Cambodia. Mr. Kreng embarked on a letter-writing campaign to bring Ven. Kong to the United States. He wrote to the Red Cross, members of Congress, President Ford, and later to President Carter. Finally, in 1979, Ven. Kong Chhean was granted permission to come to the United States. Photo 1979.
Because Buddhist monks may not handle money, they depend on a lay board to take care of the day to day business of the temple. In 1979, Mr. Thach Reng, pictured with Ven. Kong Chhean, helped to establish what may have been the first Cambodian Buddhist Organization in the United States. Photo: 1979.
Lacking funds to purchase property to build a Buddhist temple, the temple lay board rented a home in Hawaiian Gardens, a city to the east of Long Beach. In 1982 the temple was relocated to a home in Lakewood, just north of Long Beach before moving to its current home on Willow Street in Long Beach in late 1988. Venerable Kong Chhean is sitting to the far right. The monk on the far left is Venerable Benton Pandito, an American Theravada Buddhist monk who founded a temple in San Diego. Photo: 1979.
The first Cambodian Buddhist temple established in Long Beach was Wat Vipassanaram (Meditation Temple) located at 1239 E. Twentieth Street in 1985. Members of the Cambodian community do not refer to the temples by their formal names, but usually identify them by the street on which they are located. Wat Vipassanaram is an exception. Although located on Twentieth Street, this temple is most commonly known as IRAP, the acronym for Indochinese Refugee Assistance Program, which offered English classes at this temple from the late 1980s into the 90s. Wat Vipassanaram was also established in a residence, but over the years the lay board raised enough money to purchase properties adjacent to the original building. In 2007 the board received permits from the city to tear down the buildings and construct a Cambodian-style temple, but legal issues have prevented the project from moving forward. Photo: c. late 1980s.
In the late 1980s, the lay board supporting Venerable Kong Chhean had raised enough money to purchase the Oil, Chemical, and Atomic Workers International Union Hall located at 2100 Willow Street in Long Beach and establish the Wat Khemara Buddhikaram, commonly known as Wat Willow. This photo, taken in 2002, shows the exterior of the building during Bun Kathin, one of the major observances of the Buddhist calendar. Bun Kathin is held at the end of the rainy season in Cambodia, usually in October. It is a time when the lay people bring gifts to the monks to show their gratitude. Photo: 2002.
A special ceremony was held to commemorate the planting of a Bodhi Tree at Wat Khemara Buddhikaram (Wat Willow) in 1989. The Buddha attained enlightenment after a period of deep meditation under a Bodhi tree. Photo: 1989.
Over the years, several more temples have been established in Long Beach. This is Wat Sakor Borei located at 2289 Lewis Avenue.
Interior of Wat Sakor Borei during a ceremony held between Pchum Ben and Bun Kathin in 2005. Pchum Ben, usually held in September is a time to remember ancestor spirits.
Although most people think of the Cambodian community of Long Beach as being ethnically homogenous, many people are of mixed ethnic heritage that includes Chinese, Lao, Thai, and Vietnamese. Wat Chansisothavaskaub, located at 2312 East Spaulding Street is a Lao-Khmer temple founded in 1989. This photograph shows many of the lay men and women who support the day to day activities of the temple.
The Market Street Community Center and Wat Bothiprikrattanaram was founded by Venerable Bunnarith Nuon. The temple was originally located on Gaviota. It moved to its present location at 1949 E. Market St. in 2005.
Pictured is the main sanctuary of Wat Bothiprikrattanaram on a busy afternoon. The monk in the foreground is Venerable Ket Ren, who was visiting from Michigan. He is talking with two students from CSU Dominguez Hills. Behind him, Venerable Bunnarith Nuon, founder of the temple, is performing a blessing ceremony for lay members. Continuing clockwise, is the main altar with images of the Buddha and offerings which include candles, incense, fruit, and flowers. These items are intended as offerings, but they also remind people of the impermanence of all living things. The three women in the center of the room are counting out dollar bills to attach to a pkaa prak ("money tree") like the the one the man behind them is preparing for the tngay sul ("sun day") observance to be held the next day. The paintings along the ceiling tell stories of previous lives of the Buddha. Regular holy days, known as tngay sul, are observed during the new and full moons of the lunar month. Tngay sul usually have much smaller gatherings than the larger Pchum Ben and Bun Kathin ceremonies. Photo: Susan Needham, 2007.
Sao Ouer (R) helped to establish Wat Sonsam Kusal on South Street in 1997. Pictured here is a memorial service for his former teacher held that same year.
One of the major holidays of the Cambodian Buddhist calendar is Pchum Ben, which commemorates departed family members and ancestors. Pchum Ben is held on the day of the new moon in September when it is believed the ancestors' souls, or spirits are hungry and return to the temple looking for food. People prepare special foods to bring to the temple to be blessed by the monks and shared with the spirits. Names of the departed are written on pieces of paper which the monks burn as they chant prayers and blessings in Pali, the liturgical language of Theravada Buddhism. The smoke from the burning paper carries the prayers to the ancestors and to the Buddha. The women in this photograph are preparing an offering of fruit, incense, and miniature funerary flags for the ceremony. The flags are stylized crocodiles in white, the color of mourning in Cambodian culture. Many Cambodians have a strong sense of obligation to their ancestors and demonstrate their respect by participating in this annual ceremony at the temple. It is believed by many that if the ancestors are not able to find food they may become sad and angry at the living family members because they have been forgotten. Photo: Wat Willow, 2003.
Another important holiday in Cambodian Buddhist observances is Kathin. Kathin is usually observed in October at the end of the three-month rainy season retreat. Monks may not leave the temple grounds during the rainy season because they may unintentionally step on worms and insects that come out during the rain. The Kathin celebration marks the time when the monks may once again go about their daily activities. It is also a time when lay people show appreciation to the monks by bringing gifts, such as new begging bowls known as baat and small items for everyday use, such as sugar, incense, pencils, etc. The most important offering is a new set of robes. The women in this photograph are holding bowls upon which have been placed a set of monk's robes. A special covering with a hand-beaded design and fringe has been placed over the robes. The woman to the far right dressed in white is holding a new begging bowl. Photo: late 1980s.
During Kathin lay people line up to process three times counterclockwise around the temple with the monks' offerings. The robes are carried on their heads under the shade of an umbrella signifying royalty.
In addition to not being allowed to handle money, Theravada Buddhist monks are not allowed to prepare their own food. In Southeast Asia monks walk through their local village each day before noon with their begging bowls receiving offerings of food from the villagers. Providing food for the monks is a form of worship and merit making for the villagers. Monks are not able to do this important daily activity in Long Beach, so families take turns providing daily meals for them. During major observances, families prepare special foods which they bring to the temple to be blessed by the monks and eaten by the family after the ceremony. Each family places a portion of their meal on small plates on the table where the monks will have their meal following the ceremony. Monks also may not eat after noon, so this is their last meal of the day. This photograph was taken at Wat Sakor Borei (Wat Lewis), c. 2005.
Monks also participate in other important ceremonies throughout the year, including weddings, funerals, and the Cambodian New Year celebration held in April. Cambodian New Year is celebrated in Eldorado Regional Park in Long Beach. A special tent is erected each year for Buddhist ceremonies. Photo: Susan Needham, 2011.
Building a sand hill is an important part of Cambodian New Year observances. The center mound represents Mount Meru, which in Hindu teachings, is the center of the world. Four smaller mounds represent the mountains surrounding Mount Meru. It is believed that performing this ceremony will relieve as many misfortunes as there are grains of sand in the hills. This sand hill was erected for the 2011 New Year celebration at Eldorado Regional Park in Long Beach. It was decorated with Buddhist, Cambodian, and funerary flags. Photo: Susan Needham, 2011.
A boy offers prayers at the sand hill during New Year in Eldorado Regional Park in 2009. When finished, he will place the incense in the bucket in front of the main mound. Photo: Susan Needham, 2009
In 1979 the Vietnamese invaded Cambodia and drove the Khmer Rouge to the provinces along the border of Thailand. Thousands of Cambodians crossed the border in Thailand where refugee camps were set up. Beginning in 1980, the United States significantly increased the number of refugees they would accept from Southeast Asia and by 1965, some 122,000 Cambodians were relocated to the U.S. Many critical services were provided for the newcomers at the temples in Long Beach. This photo at Wat Khemara Buddhikaram (Wat Willow) shows the members of an English class offered in 1995.
Over the years several groups and individuals have offered classes in Khmer (Cambodian) literacy to the younger generation. Khiry Tham, at the Cambodian Association of America, taught a class at Wat Khemara Buddhikarm (Wat Willow) every Sunday for nearly twenty years. Photo: Susan Needham, 1990.

[i] Coe, Michael (2005) Angkor and the Khmer Civilization. New York: Thames & Hudson.

[ii] Chhang, Song (1995) Buddhism Under Pol Pot.

Further Reading

Douglas, Tom (2004) Crossing the Lotus: Race, Religion and Rationality among Cambodian Immigrants in Long Beach and Seattle.

Harris, Ian (2005) Cambodian Buddhism. Honolulu: University of Hawai'i Press.

Kong, Chhean ((2003) On Buddhism and Psychotherapy. IN Not Just Victims: Conversations with Cambodian Community Leaders in the United States. Sucheng Chan, Editor. Chicago: University of Illinois Press.

Mortland, Carol (1994) Khmer Buddhists in the United States: Ultimate Questions. IN Cambodian Culture since 1975: Homeland and Exile. May Ebihara, Carol Mortland, and Judy Ledgerwood, Editors. Ithaca, NY: Cornell University Press.

Ong, Aihwa (2003) Buddha is Hiding: Refugee, Citizenship, the New America. Berkeley: University of California Press.

Yamada, Teri (2004) The Spirit Cult of Khleang Moeung in Long Beach, California. IN History, Buddhism, and New Religious movements in Cambodia. John Marston and Elizabeth Guthrie, Editors. Honolulu: University of Hawai'i Press.

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