Cultural Perspectives on Jealousy and Envy

Jealousy and envy are universal emotions, but Khmer culture gives them distinct meanings and expressions. In simple terms, jealousy typically involves fear of losing something (often a loved one) to a rival, whereas envy involves desiring what someone else has . The Khmer language and tradition capture these nuances through vivid metaphors and terms. For instance, the common phrase “the fire of jealousy” (/pləəŋ prɑcan/) evokes how jealousy, once kindled, can spread uncontrollably . The word /prɑcan/, borrowed from Sanskrit caṇḍa, means fierce or violent, underscoring the dangerous, unbridled nature of jealous anger . In fact, classical Buddhist texts (such as the Agati Sutta) list jealousy among the principal emotions that lead to violence . Envy, on the other hand, is often denoted by terms like /crɑnaen/ or /cnie niih/ in Khmer, sometimes with an added notion of wanting to destroy the target (as in /rɨhsyaa/, from Pali īrṣyā) . This highlights that envy in Khmer thought is not just longing for others’ success but may include ill-will toward the fortunate.

Khmer cultural values, deeply influenced by Buddhism, traditionally view both jealousy and envy as negative states of mind that should be overcome. They are akin to mental poisons that cause suffering and moral blindness. A Khmer Buddhist teaching advises: “Do not be jealous of the good qualities of others. Instead, admire them and adopt those qualities for yourself.” . Feelings of kampong (resentment) or jealousy are often said to cloud one’s judgment. In folk belief, jealousy and envy can even invite misfortune or bad karma upon oneself – reflecting the idea that harboring these emotions is spiritually corrosive. At the same time, Cambodians recognize that these feelings are part of human nature, and thus their culture has developed stories, proverbs, and social norms to manage and mitigate them.

Below is a comparison (Table 1) of how jealousy and envy commonly manifest in different Cambodian social contexts, from intimate relationships to the wider community:

Social Context	Jealousy – Manifestations and Traits	Envy – Manifestations and Traits
Romantic Relationships	– Intense romantic jealousy is common. A partner (husband or wife) may feel threatened by a “third person”, fearing infidelity or loss of face. Jealousy is often expressed through monitoring or controlling a loved one’s interactions. In extreme cases, this leads to violence (e.g. assaults on rivals or the partner). For example, acid attacks – a horrific crime in Cambodia – have frequently been driven by a jealous spouse in a love triangle . Traditional gender norms (e.g. the expectation of wives’ fidelity and husbands’ dominance) can feed this jealousy. A possessive husband might justify controlling or even beating his wife as “protecting his honor”. Jealousy is sometimes perversely seen as a sign of love, leading wives to tolerate it. Studies in rural Cambodia found that women often yield to husbands’ jealous demands – such as not refusing sex – to avoid accusations of infidelity, since a “jealous husband” will suspect even minor rejections as evidence of disloyalty .	– Envy in romance is less openly acknowledged but still present. It can occur when an outsider covets someone’s partner or when a person envies the affection another receives. In love triangles, the rival may experience envy – for example, a mistress envying the legal wife’s status, or vice versa. Culturally, open envy of someone’s spouse is frowned upon, but it surfaces in gossip or supernatural fears. In older beliefs, a spurned lover might resort to Khmer love magic to win back affection, reflecting envy of the new beloved. More benignly, an unmarried person might quietly envy a friend’s happy marriage. However, envy is often tempered by the Buddhist ideal of mudita (sympathetic joy for others’ happiness), which many Cambodians know as a virtue to cultivate against jealousy and envy.
Family Dynamics	– Jealousy in families often centers on competition for love or status. Siblings may grow up with jealousy towards one another, competing for parental favor or inheritance. In Cambodian folktales, this is a recurring theme: for example, in the Angkat story (the Khmer Cinderella), a wicked stepmother and stepsister grow jealous of Angkat (the virtuous daughter) and plot to destroy her, precisely because the father and even fate favor Angkat . Their jealous scheme ultimately fails, reinforcing the moral that jealousy is destructive and unjust. Another form of family jealousy historically involves polygynous households – when a man has multiple wives. The first wife might feel jealous of a newer wife, leading to household discord. (A Khmer proverb warns that “A mountain never has two tigers”, implying that two powerful rivals cannot peacefully share one domain – a saying applied to co-wives or any two individuals vying for supremacy.) Jealousy between co-wives in traditional society sometimes led to feuds or even witchcraft accusations. Overall, family jealousy tends to be viewed negatively; parents teach children to avoid kromholm (jealous resentment) and instead value kinship harmony.	– Envy in the family context usually appears as rivalry over success or resources. Relatives may envy each other’s achievements – for instance, one brother’s prosperity or a cousin’s educational attainment can become a source of silent resentment. In Cambodian villages, it’s not uncommon for an extended family member to feel envy if another receives better opportunities. This envy might be expressed subtly, such as through backhanded comments or withdrawal, since open confrontation is avoided to save face. A sister might envy her sibling’s marriage into a wealthier family; a son-in-law might envy the greater support his wife’s parents give to another son. Cambodian culture has mechanisms to manage such envy: sharing blessings (like hosting feasts or making offerings in one’s relatives’ honor) to include others is one way to defuse hard feelings. Buddhist ethics also encourage contentment with one’s lot, reminding the envious that another’s fortune is the result of their past karma. Still, when family envy festers, it can lead to family rifts or gossip. The Khmer saying “The ignorant one dislikes the wise, the poor dislikes the rich” captures how a person lacking something often begrudges the one who has it – a dynamic that certainly applies within families as well.
Friendships and Peers	– Among friends, jealousy usually arises as interpersonal insecurity. For example, a close friend might feel jealous if their companion starts spending more time with a new friend or romantic partner. In Cambodia’s group-oriented society, friends are often tight-knit, so a change in loyalties can sting. This kind of jealousy may be shown in sulking or mild confrontations (“Don’t you remember your old friends anymore?”). However, Cambodian social etiquette discourages overt drama; instead of open conflict, a jealous friend might quietly distance themselves or use a bit of humor to signal hurt feelings. Another context is professional jealousy among peers at work or school – one might feel jealous if a colleague gets a promotion or award. In keeping with Khmer norms of politeness, such jealousy is seldom admitted openly; it might surface as passive-aggressive remarks or simply internalized bitterness. Importantly, being openly “jealous-hearted” (Khmer: chauch chhet, literally “narrow-hearted”) is seen as a character flaw. Loyal friendship is idealized, and jealousy is viewed as undermining the trust (samphear) that friends should have. Thus, friends try to avoid showing jealousy to maintain harmony, even if they feel twinges of it internally.	– Envy among friends often relates to material or status differences. If one friend in a circle rises in wealth or prestige – buys a new car, lands a high-paying job, gains popularity – others may feel envy. In Cambodian culture, it’s common to downplay one’s success in front of friends to avoid arousing envy or the appearance of bragging. For example, someone who gets a big bonus might deflect praise and attribute it to team effort or merit from past lives, a humblebrag that both credits Buddhism and eases peers’ envy. When envy does occur, it might be voiced as “(s)he’s so lucky” rather than open ill-will. In some cases, envy can turn into gossip – an envious friend might spread rumors to “bring down” the achiever, which is a quiet form of social sanction. Khmer proverbs emphasize valuing friends over wealth and warn against letting envy or doubt ruin friendships: “An insincere and evil friend is more to be feared than a wild beast… Doubt (and distrust) is a poison that disintegrates friendship” . This reflects the ideal that true friends should celebrate each other’s successes (practicing mudita), and that envy only serves to “wound the mind” of all involved.
Community and Society	– Jealousy at the community level often involves rivalry for influence or honor. In village or neighborhood settings, one might speak of jealousy if, say, a local leader fears losing his standing to a popular newcomer. For example, if a new family moves in and starts gaining respect, others might grow jealous in the sense of guarding their own status or loyalties. This can manifest as social exclusion or attempts to undermine the perceived rival. In Cambodian political culture, officials have at times been described as “jealous” of one another’s power, leading to factional conflicts (though this verges into envy as well). Generally, however, jealousy is less frequently used to describe community-wide sentiments – it’s more personal. One scenario might be collective jealousy in a small community if one group feels another is “stealing” an opportunity or favoritism. For instance, when aid or development projects come to a village, families not chosen as beneficiaries sometimes react with jealous protectiveness, accusing others of monopolizing outside help. This overlaps with envy and reflects a thin line between the two emotions in group settings. In everyday terms, Cambodians more often frame broad resentment in terms of envy or anger at unfairness, rather than jealousy.	– Envy in community settings is a potent force in Khmer society. Inequities in wealth and opportunity have grown in recent decades, and with them the sense of envy among those left behind . It is not unusual for villagers to feel envious if a neighbor’s business suddenly thrives or if someone builds a big concrete house. A popular Khmer proverb warns of the disruptive power of an outsider’s success: “A forest hen will scatter and destroy a domestic hen” . This metaphor depicts how a potent interloper – for example, an upstart entrepreneur or a newcomer with money – can provoke envy and turmoil in a community. Envy at the community level might lead to malicious acts or social sabotage. Anthropologists have noted cases of social envy driving violence: for instance, some acid attacks in Cambodia were perpetrated not due to romance but due to grudges and envy in the community . Such attacks often stem from disputes where one party resents the other’s prosperity or social ascendancy, reflecting vengeful envy. More commonly, community envy surfaces as gossip, scorn, or even witchcraft accusations. In rural folklore, if a villager becomes too successful, others might half-jokingly speculate they used sorcery or borrowed luck – an expression of envy and suspicion. To manage envy, Khmer culture leans on the concept of karma and social unity: people remind each other that one person’s gain need not curse another, and that envy only “spoils what we secretly desire, and in so doing spoils ourselves” . This moral lesson, often conveyed by elders and monks, encourages communities to celebrate collective achievements and practice generosity (e.g. communal donations, feasts) so that envy does not tear at social bonds.

Table 1: Comparison of how jealousy and envy manifest in different Khmer social contexts (romantic relationships, family life, friendships, and community).

Jealousy in Love and Marriage

In Khmer culture, romantic jealousy is a highly charged emotion with significant consequences. A Cambodian idiom describes a jealous person as having a “small heart” (narrow tolerance), indicating that jealousy is associated with pettiness and emotional excess. Yet, jealousy in love is common and even expected to a degree. Men, in particular, have often considered it their right to be jealous and possessive of their wives or girlfriends. Traditionally, the Khmer double standard meant wives were expected to remain faithful and modest, while husbands might take a secondary wife or engage in affairs – a situation ripe for jealousy. The classical Chbāb Srey (Code of Women) – a didactic poem once taught to girls – advised wives to be tolerant and not publicly challenge their husbands, essentially counseling women to suppress jealousy and maintain family harmony. This created a cultural backdrop where a “good wife” should endure and hide any jealousy or hurt caused by her husband’s infidelity. Of course, in reality many women did feel jealous and hurt, and these feelings sometimes erupted in dramatic ways.

One notorious expression of romantic jealousy in Cambodia has been acid attacks. In the 1990s and 2000s, a series of acid assaults – typically a wife or scorned lover throwing acid to maim her rival or unfaithful partner – grabbed headlines. In one report, a 19-year-old karaoke hostess was left disfigured and blind after a jealous wife doused her with acid . Such incidents were chilling reminders of how lethal jealousy can become. A 2009 study noted that “acid throwing is a common form of retribution in Cambodia, usually perpetrated by jealous lovers… Whether male or female, jealousy is jealousy” – unlike in some countries, both Cambodian men and women have resorted to acid violence out of passionate jealousy . The same study observed that Cambodia’s acid attacks were “gender-blind”: wives attacked mistresses, mistresses sometimes attacked wives, and occasionally husbands attacked wives – all rooted in jealous rage . Romantic jealousy is thus deeply entwined with Cambodia’s issue of domestic violence and gender-based violence. Academic research by Maurice Eisenbruch (2025) found that the most prevalent trigger for acid attacks was an explicit love triangle – a spouse seeking violent revenge over a suspected affair . The cultural context here is important: losing one’s spouse to a rival is not only a personal loss but also a blow to one’s honor (meror, in Khmer conceptions of face). This can push people to extreme acts, especially when other conflict resolutions (like legal justice or counseling) seem out of reach .

Everyday jealousy in couples, of course, more often plays out in ordinary domestic scenes. Jealous husbands might forbid their wives from speaking to other men, or check their phones, or even consult a kru (traditional healer) to concoct love potions to keep their wife loyal. There is a folk belief in some regions that a man can place a magical “seed” of jealousy in his wife – a kind of charm to ensure she feels intensely possessive and thus would never cheat. Conversely, women sometimes covertly administer aphrodisiacs or mystical herbs to their husbands to keep them from straying, which can be seen as an act born of jealous anxiety. Such practices show how jealousy is managed through both psychological and supernatural means in Khmer society.

It’s also noteworthy that Khmer art and literature explore romantic jealousy and its fallout. The classic romance tragedy Tum Teav involves a jealous governor who, upon losing the maiden Teav’s affection to the monk Tum, reacts with lethal vengeance. In the story, Tum (the man Teav truly loves) is killed in a jealous rage by Teav’s powerful suitor and family – leading to a tragic ending. This tale, often called “the Cambodian Romeo and Juliet,” highlights how jealous rage intertwined with social pressure can destroy lovers . Folk opera (lahkaon basac) and dance dramas frequently depict jealous quarrels between co-wives or lovers, reflecting real tensions audiences understand. Through these narratives, Khmer culture acknowledges jealous feelings yet imparts a warning: uncontrolled jealousy leads to ruin, whereas patience and loyalty are rewarded.

Managing jealousy in marriages often involves community and family mediation. In rural areas, if a husband was notoriously jealous and mistreating his wife, elders or the wife’s relatives might step in to scold him or even perform a “cooling” ritual to temper the heat of his anger. Buddhism offers specific antidotes: monks preach about metta (loving-kindness) and karuna (compassion) to couples, encouraging empathy over jealousy. Some couples seek counsel from monks or achar (lay ritualists) who may recount Jātaka tales where jealousy caused one’s downfall, thereby urging the couple to reflect and avoid that path. One such tale, the Culla-Paduma Jātaka, involves a woman whose groundless sexual jealousy leads to disaster, illustrating the theme that jealousy is often based on illusion and brings about one’s own suffering . By internalizing these lessons, many Khmer people strive to keep jealousy in check, viewing trust (soksabbay, a sense of peace and contentment) as the foundation of a stable union. Still, given human nature and the strong emotions tied to love, romantic jealousy remains a formidable force in Khmer culture – one that is deeply felt, culturally molded, and cautiously navigated.

Envy in Social Life and Community

Envy – the pain at another’s good fortune – takes on particular hues in Khmer society. Cambodia is a country where community cohesion is valued, yet socio-economic disparities and post-conflict trauma often strain that cohesion. As a result, envy can become a silent divider among people. A striking modern reality is that Cambodia’s rapid development and growing wealth gap have fueled envy in many quarters . Villagers who remain poor may cast envious eyes at those who prosper, sometimes accusing them of corruption or sorcery out of resentment. “Why them and not us?” is a lingering question that envy whispers. One anthropological study pointed out that in Cambodia’s climate of debt and poverty, envy towards successful small business owners or moneylenders is common . The Khmer proverb “Moan prey kâmchaay moan srok” – “A forest hen will scatter a domestic hen” – encapsulates the fear that an outsider’s success (the wild forest hen) will disrupt and harm the established order (the domestic hen) . In practical terms, this can refer to a newcomer starting a shop and drawing customers away from existing locals, breeding envious dissent. It highlights a wary attitude: someone too successful is seen as a threat to community equilibrium, so envy becomes a collective check on individual rise.

Cultural beliefs and supernatural folklore provide outlets for envy. In many Cambodian communities, people suspect that envy can cause black magic attacks. If a family’s fortunes improve mysteriously, they might become targets of gossip that a jealous neighbor hired a sorcerer to curse them. This belief both reflects and reinforces the prevalence of envy: misfortunes are sometimes attributed to the “evil eye” of envious persons. In Khmer, the term akom (អាក្រក់មន្ទិល) can refer to a malicious curse born of envy. Protective rituals, like blessing a new house or wearing amulets, are in part meant to ward off ill-wishes from those who might envy the owners. Such practices show how envy is externalized – rather than openly accusing a neighbor of envy, people talk about mystical harm as a proxy. It’s a culturally acceptable way to acknowledge envy’s presence without direct confrontation.

At the same time, Buddhism’s influence encourages Cambodians to counter envy with merit-making and kindness. The concept of celebrating others’ success (the aforementioned mudita) is taught as an ideal. In daily life, this might mean that when one family buys a new motorcycle, their neighbors come by to congratulate them (and perhaps subtly appraise what their own karma has brought them). Envy is morally framed as one of the roots of suffering – Buddhist texts classify envy and jealousy under dosa (hatred/aversion) because they wish ill on others. A Khmer religious saying notes that envy “spoils what we secretly desire, and in so doing spoils ourselves” – meaning the envious person destroys their own chance at happiness by begrudging someone else’s. Such teachings are commonly echoed by elders. For example, a grandmother may chide a young man who complains about his wealthy friend, saying “Accumulating envy only burns your own heart – focus on your own goodness.” This aligns with the Khmer value of stoic contentment: enduring one’s lot without comparing to others.

Envy can also be observed in the realm of politics and status. Historically, Cambodian kings and officials were wary of “over-mighty subjects” – an official too successful might be brought down by the ruler’s envy (or vice versa, an official might secretly envy and plot against a more favored peer). The bloody purges during the Khmer Rouge regime (1975–1979) in part exploited envy and suspicion: those who wore glasses or spoke French were targeted as “elite” – one might say the peasant revolution channeled envy of the educated class into deadly retribution. Anthropologist Alexander Hinton has argued that Khmer Rouge cadres fueled violence by leveraging local grudges and envy between neighbors (such as envy of land or property) to justify denunciations. In modern times, on a less violent note, even Cambodia’s pop culture isn’t free from envy. Popular singers and movie stars face fan wars where admirers of one celebrity malign another out of gantloap (jealous-envy) for their success. However, these are often playfully acknowledged; magazines might run gossip on which stars are “jealous” of each other’s fame, thus normalizing a bit of envy as long as it stays within bounds.

In community improvement efforts, officials have learned to navigate envy carefully. A Khmer Times report noted that when a government aid program identified “poor households” for benefits, those left out often became jealous of neighbors who were selected . To mitigate this, local leaders sometimes rotate aid or distribute communal gifts (like village wells or pagoda donations) evenly, so as not to breed envy. This reflects a keen awareness that envy can quickly erode solidarity. Indeed, envy and social justice intertwine: many Cambodians feel that envy should be addressed not just by personal virtue but by creating fair opportunities. Reducing extreme gaps – through charity, sharing, or policy – is seen as a way to keep the peace (santiphap) and minimize envy-fueled conflict.

Traditional Stories and Moral Lessons

Khmer folklore and classical stories are rich with illustrations of jealousy and envy, serving as moral lessons passed down through generations. We’ve mentioned the tale of Angkat, where jealousy within a family leads to murder and eventual divine justice. Similarly, Cambodian legend has its own version of the “evil stepmother” archetype fueled by envy. In one such folktale, a stepmother grows envious of her stepdaughter’s beauty and kindness; she abuses the girl and even kills her, only to be haunted by the girl’s spirit until the truth is revealed and the stepmother is punished. This mirrors global fairy tales, but with local flavor – often the girl’s spirit might reside in a jasmine flower or a golden drum, mechanisms common in Khmer stories. The moral is clear: envy and jealousy are sins that cannot triumph over innocence and virtue. Khmer audiences, especially children, learn to despise the jealous characters and sympathize with the virtuous ones, instilling an early understanding that these emotions are destructive.

Buddhist Jātaka tales (stories of the Buddha’s previous lives) frequently address envy and jealousy as well. As noted in the Eisenbruch study, texts like the Sujāta Jātaka and Chaddanta Jātaka delve into themes of harboring revenge born from envy, and the Paduma Jātakas involve episodes of intense sexual jealousy . One well-known Jātaka taught in Cambodia is the story of two villagers: one who was generous and one who was envious. The envious man could not stand his neighbor’s prosperity and tried to curse him, but due to the neighbor’s protective merits, the curse backfired – causing the envious man to lose what little he had. Such stories, often told by monks in Dhamma talks, reinforce the karmic view that envy only harms the one who holds it. Another Jātaka recounts how a jealous queen’s actions led to tragedy, teaching that a ruler (or anyone) should guard against the “green-eyed monster” of jealousy.

Khmer dance dramas also portray the cosmic interplay of jealousy and envy. The Robam Moni Mekhala dance – performed in the royal ballet – is rooted in a myth about the origins of thunder and lightning, essentially a story of envy: the demon Ream Eyso is jealous of the goddess Mekhala for receiving a magical crystal ball, so he attacks her to seize it . His envy-driven aggression results in a clash – Mekhala’s crystal ball flashing like lightning, and Ream Eyso’s axe strikes booming as thunder. This tale is rich in symbolism: the beautiful Mekhala (virtue) triumphs by outwitting the ugly Ream Eyso (envy), whose fury only produces chaos in the sky. The dance is performed to remind audiences of nature’s balance and perhaps implicitly the balance one must maintain in one’s heart – not letting jealousy and envy run rampant like storms. The fact that envy is personified by a frightening giant in this legend speaks to how Khmer tradition personifies negative emotions as demons to be vanquished.

Proverbs and sayings succinctly capture cultural attitudes as well. Beyond those already mentioned, Khmer elders might say “Don’t let jealousy make you lose your merit”, implying that being jealous squanders the good spiritual merit one has earned. In rural areas, if someone shows off too much and incites envy, others might gently remind them “The tall tree catches a lot of wind” – meaning, be humble or risk others knocking you down. Another phrase, “flip the bucket before the crabs climb out”, is used to describe how people sometimes react to someone’s success by dragging them down (like crabs in a bucket). This is essentially a description of envy-related behavior in communities and is often cited as a negative trait that Cambodians should avoid in favor of rejoicing in each other’s achievements.

Social Attitudes and Coping Mechanisms

Overall, Khmer society has a dual approach to jealousy and envy: on one hand, these emotions are acknowledged as part of life and even woven into social interactions (through cautionary tales, humorous sayings, and everyday gossip); on the other hand, they are considered moral failings when acted upon, so there is social pressure to restrain and hide them. A person who cannot contain their jealousy or envy is often stigmatized. For example, a woman who openly quarrels with another out of jealousy may be labeled khmeng wat (temple cat) implying she’s behaving disgracefully, or an envious neighbor who bad-mouths the successful will earn a reputation as mouth-sour. Thus, people learn to channel these emotions in subtler ways or transform them. A common coping mechanism is seeking counsel from monks or elders – turning to spirituality to calm one’s mind. Many Cambodians, when feeling consumed by jealousy or envy, will make offerings at the pagoda, recite prayers, or practice meditation with the intention of cleansing these unwholesome thoughts (as per Buddhist psychology, replacing them with compassion and joy).

Another coping mechanism is humor and collective discussion. Cambodians have a talent for turning painful truths into wry jokes. In group conversations, a man might jokingly admit, “I’m a bit jealous, my wife is too pretty – even the monk looked twice!”, causing laughter and diffusing tension while indirectly signaling his feelings so his wife can reassure him. In the realm of envy, if someone receives a windfall, they might self-deprecatingly say, “Please don’t envy me; my luck came late!”, acknowledging envy’s possibility and preemptively asking for understanding. The community might then jokingly “fine” that person (asking them to sponsor the next village feast) – a lighthearted way to make the successful share their fortune and thus prevent envy from breeding ill-will. This resembles the practice of amai (communal sharing) where those who have good harvests donate more to the pagoda or village fund, a culturally sanctioned way to balance inequality and curb envy.

Education and modernization are also influencing attitudes. Schools now include lessons on emotional health, sometimes teaching children to differentiate jealousy and envy, and to practice empathy. There are NGO programs in Cambodia that address domestic violence by discussing jealousy management, stressing that “violence of any kind is not how you show love” and that extreme jealousy is harmful, not romantic . Youth outreach often encourages seeing peers as collaborators rather than competitors, to reduce envy in schools and workplaces. While these interventions are nascent, they indicate a growing awareness that jealousy and envy need to be constructively addressed in a changing society where triggers for these emotions (like social media flaunting, consumer culture, and gender norm shifts) are on the rise.

In conclusion, jealousy and envy in Khmer culture are complex emotions woven into the fabric of social life, from love and marriage to kinship, friendship, and community relations. They are shaped by cultural beliefs – notably Buddhism’s moral framework and a wealth of traditional lore – which urge individuals to temper these feelings with understanding and virtue. Khmer proverbs and folktales consistently portray jealousy and envy as fires that can burn out of control, harming everyone involved. At the same time, these emotions are humanized in Cambodia’s cultural context: people speak of them openly in stories and sometimes in personal anecdotes, which helps the community collectively recognize and regulate such feelings. Whether through the cautionary tale of a jealous wife’s downfall, the spectacle of a demon blinded by envy, or a simple piece of advice from a grandparent, Cambodians learn that to be khlicit (jealous/envious) is natural but must be overcome by wisdom (prajñā) and compassion. The ideal is a society where individuals rejoice in each other’s blessings and remain secure in their own, freeing themselves from the cycle of jealousy and envy that has ensnared so many tragic figures in their cultural memory.

Sources: