Op-Ed: Homosexuality and Buddhism in Cambodia

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Buddhism, as practiced in Cambodian culture, presents a complex and nuanced stance towards homosexuality. On one hand, traditional interpretations often indirectly condemn homosexuality, viewing individuals identified as 'khteuy' as embodiments of karmic retribution for bad deeds in a past life.

However, Buddhism also carries teachings of equality and non-discrimination that can foster a more inclusive attitude. This duality within Cambodian Buddhism underscores the ongoing dialogue between cultural traditions and evolving interpretations of religious teachings.

"Khteuy’" and Karma in Buddhism

Buddhism, as practiced in Cambodian culture, indirectly condemns homosexuality. For example, the Chbab Srey, a poem that lays out a traditional code of conduct for women, not only hinders progressive feminist causes in Cambodia but also influences LGBTIQ Cambodians.

In the context of the Chbab Srey, a prescribed punishment for failing to adhere to the standards of a properly subservient Khmer wife is to be reincarnated as a khteuy — or gay in English. Verses 168 – 186 of Chbab Srey says:

“As for the ‘enemy wife’, she is [...] not afraid of her husband; if he gives her an order, she does nothing [...] Those who follow these ways and do not wish to reform when their lives are ended, they fall into the four hells, where they will endure misery and suffering. Delivered from there, they will be reincarnated as khtuey” (Jacobsen, n.d, p.21). 

This negative invocation depicts people defined as ’khteuy’ as the ultimate ‘bad Khmer woman’ who in the last life committed bad deeds and thus was reborn as “khteuy” due to that person’s karma.

In Buddhism’s law of Karma, Karma has implications beyond one’s current life; bad actions committed by a person in the current life can follow the person into the next life and punish that person as a result (BBC, n.d.).

A survey conducted by Rainbow Community Kampuchea (RoCK) in 2015 found that 53 percent of ‘straight’ Cambodians believe (bad) karma from a previous life is responsible for people ‘becoming LGBT’ (RoCK, 2015, p.48). Such a belief is created as a disciplinary mechanism to ensure adherence to rigid and oppressive gender norms.

Inclusive interpretation of Buddhism

Religion is usually cited worldwide as one of the causes of homophobia, both social and internalized (Barnes and Meyer, 2012). Comparatively, however, Western monotheisms including Catholicism, Protestantism, Judaism, and Islam exhibit more rejection of homosexuality than Eastern religions such as Buddhism and Hinduism (Larson, 2010).

Despite non-consensus on the religion’s views on homosexuality, the relative homosexual friendliness of Buddhism arguably reflects Buddhist teachings on equality, proper interpretation of precepts, and the identification of essence and manifestation (Cheng, 2018).

For instance, in the fourth step of Buddhism’s philosophy of the Eightfold Path to enlightenment, which forbids unlawful sexual acts — rape, sexual harassment, molestation of children, and unfaithfulness to one's spouse, there is no distinction between homosexual or heterosexual behavior and mentioning of homosexual-specific prohibitions (CCHR, 2010).

In Thailand, some monks advocate for a more inclusive interpretation of Buddhism, emphasizing compassion and acceptance towards LGBT individuals in alignment with the core teachings of the Buddha.

One monk said “Treating LGBT people badly goes against the Buddha’s teachings. LGBT people are also humans, they are also Buddhists, and as a monk, I support and accept all Buddhist people, and aim to reduce their suffering” (Rina, 2020). 

Such positive support of homosexuality from Buddhist leaders has been shown in Cambodia as well. Since Pride 2012, Rainbow Community Kampuchea (RoCK) has organized Buddhist blessing ceremonies, in which large numbers of the queer community gather in a pagoda along with their partners and families. At the ceremonies, senior monks bless queer partnerships, generally accompanying the blessings with sermons on Theravada Buddhism’s queer-friendliness (Meas, 2012).

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This article is modified from my Policy Brief on Marraige Equality in Cambodia, found here.