
Thailand-Cambodia Clashes Over 1,100-Yr-Old Lord Shiva Temple? Lesser-Known Truths About Dispute
The 800 kilometres (roughly) border between Thailand and Cambodia has long been a source of tension and rivalry. Once again, violence has erupted, and at least 15 people, most of them civilians, have been killed as clashes continue. In response to the renewed conflict, Thailand has reportedly evacuated over 1,00,000 people from four provinces near the border.
With both sides blaming each other, this isn't the first time tensions have escalated in the region. Among the areas of contention is the 11th-century Preah Vihear temple.
What Is The Bone Of Contention?
Preah Vihear temple is a Hindu shrine dedicated to Lord Shiva, perched atop the Dangrek mountain range along the Thailand-Cambodia border. The temple lies between Cambodia's Preah Vihear province and Thailand's Sisaket province in a mountainous area claimed by both countries.
The issue goes back to a 1907 map drawn during the French colonial rule of Cambodia. Cambodia uses this map to assert its claim over the temple and its surrounding areas. But Thailand says the map is unclear and was never officially accepted.
In 1962, Cambodia took the matter to the International Court of Justice (ICJ), which ruled in its favour. The court declared that the temple was located within Cambodian territory. But Thailand argued that the area surrounding the temple, about 4.6 square kilometres, remained unsettled.
In 2008, Cambodia successfully got the Preah Vihear temple listed as a UNESCO World Heritage Site, a move that angered Thailand and reignited tensions. Deadly clashes occurred in 2011, which killed at least 15 people and displaced thousands.
The conflict was again brought before the ICJ, which in 2013 reaffirmed Cambodia's sovereignty, not just over the temple itself but also over the surrounding land. The court also proposed the creation of a demilitarised zone around the site to prevent further violence. However, according to the Associated Press, that decision was never implemented. Thailand later rejected the court's jurisdiction, and the dispute remains unresolved.
Who Built The Temple And Its India Connection
The Preah Vihear Temple traces its origins to the 9th century AD though the main structure seen today was largely built in the 11th century during the peak of the Khmer Empire. According to History Site, construction was initiated under King Suryavarman I (1002–1050) and later expanded by King Suryavarman II (1113–1150).
Dedicated to Lord Shiva, the temple is a standout example of classical Khmer architecture. The main shrine, Prasat Ta Muen Thom, is constructed from sandstone and houses a shivalinga along with libraries, as per The Indian Express. The larger complex also includes Prasat Ta Muen, a Mahayana Buddhist site built to offer refuge to travellers, and Prasat Ta Muen Tot, a hospital shrine serving the local community.
In 2018, India signed a Memorandum of Understanding (MoU) with Cambodia to assist in the restoration and preservation of an ancient Lord Shiva temple, which is recognised as a UNESCO World Heritage site.
Claims Of National Pride And Politics By Both Countries
The Preah Vihear temple is very important to both Cambodia and Thailand. For Cambodia, it is a symbol of its rich history and Khmer culture. It is seen as one of the most spiritually important places in the country.
For Thailand, the issue is about more than just land. Many nationalist groups believe the area near the temple belongs to Thailand. They feel that giving it up would be a loss of Thai territory and pride.
One major problem is the unclear border. Even though both countries have signed several agreements, they still do not fully agree on where the border lies, especially near the temple. Talks and meetings have been held many times, but both sides still send their soldiers to patrol the area. This often leads to more tension and conflict.
Disputes involving borders and historical landmarks are not limited to Southeast Asia. Across the world, many nations continue to face similar disputes.
India and China: India and China have had a long-running border dispute along the Himalayan region. The disagreements involve areas like Aksai Chin and Arunachal Pradesh. Differences over old colonial-era maps and the historical importance of the area have kept the tensions going.
Israel and Palestine: The two have been in conflict for many years because both sides claim the same land. This includes places that are important to their history and religion, especially in Jerusalem.
Russia and Ukraine: The recent conflict between the two stems from historical claims and national identity associated with the Donbas region and Crimea, annexed by Russia in 2014.
Ethiopia and Eritrea: Even with improved relations, Ethiopia and Eritrea still have ongoing issues over some border demarcation.
Georgia and Azerbaijan: These two countries have a dispute over the David-Gareja monastery complex, which lies on their shared border.
Pakistan and Afghanistan: The Durand Line, drawn during British rule, has long been a point of tension between the two countries.
Sudan and South Sudan: The Abyei region is still a matter of dispute between the two countries. After South Sudan gained independence, both sides have continued to claim this area.
About the Author
Buzz Staff
A team of writers at News18.com bring you stories on what's creating the buzz on the Internet while exploring science, cricket, tech, gender, Bollywood, and culture.
News18's viral page features trending stories, videos, and memes, covering quirky incidents, social media buzz from india and around the world, Also Download the News18 App to stay updated!
view comments
Location :
Delhi, India, India
First Published:
July 25, 2025, 12:43 IST
News viral Thailand-Cambodia Clashes Over 1,100-Yr-Old Lord Shiva Temple? Lesser-Known Truths About Dispute
Disclaimer: Comments reflect users' views, not News18's. Please keep discussions respectful and constructive. Abusive, defamatory, or illegal comments will be removed. News18 may disable any comment at its discretion. By posting, you agree to our Terms of Use and Privacy Policy.
Hashtags

Try Our AI Features
Explore what Daily8 AI can do for you:
Comments
No comments yet...
Related Articles


The Hindu
9 hours ago
- The Hindu
After UNESCO recognition, Maharashtra to train locals as guides at Maratha Forts
Following the historic inscription of the Maratha Military Landscapes of India on the UNESCO World Heritage List, the Government of Maharashtra is taking concrete steps to ensure that the recognition translates into long-term conservation, public engagement, and community involvement. One of the most significant initiatives now underway is the proposed certification programme to train local residents as heritage guides at the 12 inscribed forts. On July 11, 2025, 11 forts in Maharashtra —Salher, Shivneri, Lohagad, Khanderi, Raigad, Rajgad, Pratapgad, Suvarnadurg, Panhala, Vijaydurg, Sindhudurg—and one in Villupuram, Tamil Nadu—Gingee, have been granted UNESCO World Heritage Site status. The proposal for this recognition was prepared by the Directorate of Archaeology and Museums, Department of Cultural Affairs, Government of Maharashtra. These forts were selected for their Outstanding Universal Value (OUV) under UNESCO's cultural criteria (iv) and (vi) and represent the military innovation, ecological adaptation, and architectural excellence of the Maratha Empire, particularly under Chhatrapati Shivaji Maharaj's vision of Swarajya. Criteria iv defines be an outstanding example of a type of building, architectural or technological ensemble, or landscape, whereas criteria vi define, be directly or tangibly associated with events, traditions, ideas, beliefs, or artistic and literary works of outstanding universal significance. According to Hemant N. Dalavi, Deputy Director of the Directorate of Archaeology and Museums (DoAM), Government of Maharashtra, the next phase will focus on improving conservation, creating tourism amenities, developing site management plans, and launching public education programmes. A major part of this plan is to train and certify local residents as guides. 'It took us almost two years of executing and planning to pitch the names of these forts. We are proposing a guide certification programme for the local residents who have more knowledge of the area,' Mr. Dalavi said. 'The tourism department will announce this programme this year itself. We are still deciding on the minimum education qualification,' he added. The initiative aims to involve people living near the forts in tourism and heritage promotion, providing them with employment opportunities while also enhancing the visitor experience through locally rooted knowledge. These certified guides will be equipped to explain the historical, cultural, and strategic significance of each fort. In February 2025, a delegation led by Maharashtra Minister for Information Technology and Cultural Affairs Ashish Shelar was present at UNESCO Headquarters, Paris for a technical presentation. Vikas Kharge, Additional Chief Secretary to the Chief Minister of Maharashtra and Additional Chief Secretary, Culture Department, Government of Maharashtra along with Hemant Dalavi, Deputy Director, Directorate of Archaeology and Musuems, Government of Maharashtra were a part of the delegation. Mr. Kharge, who played a pivotal role in facilitating diplomatic engagements and coordinating international meetings with member countries, led the delegation during the 47th session of the World Heritage Committee in Paris in July 2025. Dr. Tejas Garge, Director, Directorate of Archaeology and Museums, Government of Maharashtra, played a crucial role in the preparation of the nomination dossier. District collectors from Nashik, Raigad, Pune, Satara, Kolhapur, Ratnagiri and Sindhudurg from Maharashtra and Villupuram, Tamil Nadu, played a significant role in the management of the forts under their jurisdiction, said Mr. Dalavi and emphasised that many of these forts are already open to tourists, but the UNESCO tag brings new responsibility. The State now plans to upgrade visitor facilities, improve site management, and conduct further excavation and public outreach activities, alongside the guide training programme. 'From the beginning we have worked with multiple stakeholders such as the local residents, NGOs working towards conservation of the historical forts,' he added. The listing process was a result of an elaborate and rigorous effort by the DoAM, in collaboration with the Archaeological Survey of India (ASI) and DRONAH (Development and Research Organisation for Nature, Arts and Heritage), a Gurgaon-based heritage consultancy appointed by the State. Maharashtra has a complex network of over 390 forts which were surveyed, studied, and analysed. These forts were shortlisted down to 60 primary and secondary forts and further through comparative analysis of 29 primary forts, the current 12 anchor forts were shortlisted as best representative of the Maratha Defence Network. Additionally, 53 buffer forts—forts that were controlled by the Marathas but not included in the final inscription— were also documented and explained to UNESCO evaluators, Mr. Dalavi said. 'These buffer forts are spread across Maharashtra and include three in the buffer region of Gingee fort in Tamil Nadu. The forts in the buffer zone may be considered for inclusion in future extensions of the inscription. For example: buffer forts in Salher-Salota Fort, covers the primary defense lines around the property with northern front of Baglan range and Bhilai Fort on southern spur range. Mulher being the capital to its East, there are seven such forts in this premises: Dhamnya Fort, Nhavigad Fort, Tambolya Fort, Mangi-Tungi Fort, Mulher-Moragad Fort, Hargad Fort and Bhilai Fort.' Mr. Dalavi explained. Similarly, in Shivneri Fort, the buffer covers the Shivneri cluster with forts that majorly evolved due to the Nane Ghat trade route with ancient Junnar town; forming the network that surrounds the trade route till Shivneri and there are five such forts there: Chavand Fort, Jivdhan Fort, Bhairavgad Fort, Nimgiri Fort and Hadsar Fort. In Lohagad Fort, there are 10 buffer forts, in Khanderi Fort there are four, in Raigad and Rajgad Fort collectively have eight buffer forts, in Pratapgad Fort there are seven, in Suvarnadurg Fort there are three, Panhala-Pawangad Fort there is one Vishalgad Fort, Vijaydurg Fort has two, Sindhudurg Fort has three and Gingee Fort has three. 'The anchor forts were selected because they are major forts that played a crucial role in the Maratha Empire's history. The buffer forts are those close by, which were under the territory of the anchor forts,' Mr. Dalavi explained. The plan moving forward includes setting up tourist amenities, information centres, and conservation infrastructure, with various government departments involved in implementation, including local gram panchayats, municipal corporations, the forest department, and MRSAC (Maharashtra Remote Sensing Applications Centre). The guided training programme, Mr. Dalavi said, will be a key step in involving the local population in the heritage economy and conservation. The guides will not only help interpret the forts for visitors but also serve as crucial stakeholders in protecting and preserving them.


Time of India
12 hours ago
- Time of India
CUG opens intake for vacant postgraduate seats
Vadodara: The Central University of Gujarat (CUG) has invited online applications for admission to vacant seats in its various postgraduate (PG) programmes for the 2025-26 academic session. Tired of too many ads? go ad free now CUG officials said all the university's academic activities are conducted from its new campus at Kundhela village in Dabhoi taluka. CUG currently has ten schools, 20 departments and two independent centres and offers three undergraduate, 20 postgraduate and 23 PhD programmes. "Applications have been invited for admission to the postgraduate programmes in comparative literature, Chinese, German, Hindi, Hindu studies, social work, library and information science, MEd, nanoscience and environmental sciences," an official said. According to the officials, the last date to submit applications is July 27. "Admission will be granted on merit basis, determined by a screening exam based on multiple-choice questions. This exam will be conducted on July 30 at the university's campus in Kundhela," said Darshan Maru, the university's controller of examinations. Candidates can visit the university's website at


Indian Express
18 hours ago
- Indian Express
Is there an Indian psychoanalysis? Understanding Sudhir Kakar's cultural turn
Born on this day in 1938, Sudhir Kakar, the 'father of Indian psychoanalysis', is celebrated for bringing a distinct 'Indianness' to the field. Psychoanalysis is a theory of mind and a clinical practice developed by Sigmund Freud. It primarily focuses on the relationship between 'conscious' thoughts, feelings, and behaviours, and the 'unconscious' mind. Notably, Freud and others after him emphasised upon the discipline's universality. By interpreting the Indian psyche through myths and societal norms, Kakar infused psychoanalysis with an Indian cultural richness, and redefined how the discipline could engage with non-Western minds. His ideas continue to reshape how India thinks about the mind, culture, and identity today. Kakar passed away last year. Kakar believed that Freud's theories, while revolutionary, were embedded in European culture, meaning they often failed to resonate with Indian psychological realities. He argued that Indian culture views reality differently from the post-Enlightenment West. 'In the traditional Indian view, which still exerts a powerful influence on how even most modern Indians view marriage and family, parent-sons and filial bonds among the sons living in an extended family override the importance of the couple as the foundation of the family,' he said in an address to the Indian Psychoanalytic Society in 2022. But rather than rejecting psychoanalysis, Kakar expanded it by interpreting the unconscious through the lens of Indian myths, familial structures, and spiritual traditions. He introduced concepts such as the 'Ganesha Complex' as an Indian-alternative to Freud's influential Oedipus Complex, which borrowed from Greek mythology to explain a son's sexual attitude to his mother and hostility towards the father. 'My main argument is that the ''hegemonic narrative'' of Hindu culture as far as male development is concerned is neither that of Freud's Oedipus nor that of Christianity's Adam,' he wrote in 'Hindu Myth and Psychoanalytic Concepts: The Ganesha Complex' published in Asian Culture and Psychotherapy: Implications for East and West (2005). Kakar used the myth of Skanda (also known as Kartikeya) and Ganesha to explain India's culturally sanctioned dependence on the maternal figure. Unlike Skanda, Ganesha in the myth chooses maternal closeness over heroic independence. 'By remaining an infant… Ganesha will never know the pangs of separation from the mother… That Ganesha's lot is considered superior to Skanda's is perhaps an indication of the Indian man's cultural preference in the dilemma of separation-individuation,' Kakar wrote. Kakar drew heavily from Indian epics, folklore, and even popular cinema to reveal how collective fantasies shape the unconscious. 'The self,' he said 'is a system of reverberating representational worlds — representations of culture, primary family relationships and bodily life.' While Kakar's work itself was rooted in Hindu culture, he envisioned an Indian psychoanalysis that would engage critically with Western theories. 'The wish is that a future generation of Indian analysts realises that a critical stance is now needed after a long, much too long phase of idealisation of Western analytic gurus,' he said. Psychoanalysts in India today draw deeply from Kakar's reimagining of psychoanalysis, integrating his culturally rooted insights into clinical practice, specifically acknowledging the imprint of collective histories, myths, and identities on the unconscious. As Amrita Narayanan, a clinical psychologist and psychoanalyst, wrote in 'An Elastic Indianness: In Memory of Sudhir Kakar' (2024), Kakar believed that the Indian 'ego', formed through the blurring of self and other, was fundamentally different than the Western, autonomous conception. 'The 'I am' and 'we are' are birthed simultaneously for Indians,' she wrote, suggesting that for many, social expectations are internalised as personal desires. This deep enmeshment of self and community has major implications for how therapists understand emotional conflict, sexuality, and even violence. 'Much like Freud, Kakar's quest for clues in folk tales, fables, and epics holds the reimagination of Indianness, in which the self yearns for spirituality,' said Pulkit Sharma, a clinical psychologist and psychotherapist. For many clinicians, Kakar's recognition of India's spiritual imagination, through epics, rituals, and mythology, reshaped what counts as healing. Myths of Ganesha and Ram, used by Kakar to illustrate the nurturing and sacrificial Indian son, challenged Western tropes like Oedipus and offered a new vocabulary for male development. Similarly, fantasies of femininity, coded as nurturing, maternal, and emotionally sensitive, are central rather than deviant. 'In the clinical room, sensitivity is given to caste, religion, gender, family, generational myths, and traditions that shape the subjectivity of the client. All of it informs the therapist about indigenous narratives and themes that help in learning the unconscious script. This accessibility serves as a guide to meaningful therapeutic growth,' Sharma said. 'The psychotherapist must know that it's not merely a defence, but a well-meaning psychological structure that fosters healing. The psychopathology is not intrapsychic but extrapsychic in Kakar's works. It further carries the ruptures of colonialism, modernity, and globalisation,' he added.