Religious festivals at wats or pagodas have long been significant in Cambodian communities. 

From Khmer New Year to Pchum Ben, these gatherings are more than celebrations; they provide spaces for parents and children to reconnect, instilling moral values, respect for elders and ancestors, and collective harmony. 

They serve as cultural and educational centers where wisdom is transferred through stories, proverbs and generational teachings.

Yet, contemporary Cambodian society faces an urgent challenge: a decline in youth morality. 

Incidents involving youth gangs, crimes such as robbery and public disorder, alcoholism, and ethical transgressions — including traffic violations, illegal waste disposal, and exploitation — highlight a moral crisis. 

These issues stem from various factors, including family instability, lack of education, peer pressure and the pervasive influence of social media, which often glamorizes violence and substance abuse, requiring a call for strengthening moral education.

Currently, moral education in Cambodia is limited to the social science track of national high school examinations. Prime Minister Hun Manet has called for its integration into the national examination to restore ethical values among younger generations. 

Effective moral education extends beyond textbooks and classroom instruction; it must also incorporate cultural practices and a community-based approach, particularly by leveraging the role of wats.

The Enduring Role of Wats 

Cambodia is home to 5,146 monasteries, with 4,876 affiliated with the Maha Nikaya sect and 272 with the Dhamma Yuthika Nikaya sect, as reported by the Ministry of Religion and Cults. 

Under the initiative "The Role of Buddhism in Society," Dhamma performances are broadcast 303 times daily across television and radio, delivering 1,033 segments of Dharma teachings. Additionally, a Buddhist perspective program designed for schools nationwide airs 59 times.

Historically, villages were centered around wats, playing a key role in serving popular education and spreading Buddhist and Hindu traditions. Khmer cultural heritage was traditionally passed down through Chbab (didactic poems), Reamker (a Khmer adaptation of the Ramayana), and Gatiloke (folk tales), which monks used to teach moral values, with texts often preserved on palm leaves in local wats.

Decades of prolonged historical, cultural, and political shifts have complicated generational gaps, from the Khmer Rouge era to today’s digital age. Gen X (1965–1980) was shaped by war, trauma, and respect for authority, Gen Y (1981–2000) by political transitions and technology, and Gen Z (2000–2020) by digitalization and shifting socio-political landscapes, leading to differing interpretations of moral values.

Living Right Starts with Thinking Right in Buddhism

In Khmer Buddhist thought, the concept of Sok, derived from the Pali term Sukkha, represents a profound sense of well-being beyond physical security. 

"Reconfiguring Security: Buddhism and Moral Legitimacy in Cambodia," an anthropological study in Cambodia, highlights that true well-being is not merely the absence of dukkha (suffering) but the ability to transcend dissatisfaction through self-discipline and moral conduct. This idea is embodied in Sok Phluv Chet, linking well-being to Chet (mind/heart), emphasizing inner stability’s role in achieving peace.

Since the Chet is both the source of suffering and the key to overcoming it, Buddhist practices such as meditation, merit-making, and adherence to ethical precepts cultivate “Chet Sngap” (a calm mind) and “Chet La’aw” (a kind heart). The study also notes that many monks, nuns, and laypeople seek Sok Phluv Chet in the pagoda through meditation, Buddhist teachings, or making merit.

The Five Precepts, known among Cambodians as Sil Bhram, serve as moral principles rather than strict commandments, encouraging individuals to apply them with wisdom. These principles promote non-violence (do not kill), honesty (do not steal or lie), ethical sexual conduct (do not misuse sex), and mental clarity (avoid intoxicants that cloud judgment). 

A study on Buddhist five principles of morality’s impact on teenage students in Mareje Village, Indonesia, revealed that spiritual intelligence scored 85%, with self-awareness at 85%, wisdom at 84%, life purpose at 87%, and empathy at 84%. While interpretations vary, this emphasizes self-discipline, mindfulness and integrity in daily life.

Religious Teachings Serve as a Guiding 

Wats have shaped Cambodia’s ethical foundations, becoming integral to national identity and learning. To harness their potential in moral education, the government, the Ministry of Education, Youth, and Sport (MoEYS), and relevant stakeholders must integrate wats into efforts that leverage social and cultural capital.

Collaboration between MoEYS and Buddhist institutions can help design structured programs incorporating more moral teachings into formal curricula and extracurricular activities.

Reinforcing the roles of teachers and monks as moral exemplars should be considered. Monks and religious scholars could be invited to schools to conduct workshops and discussions on ethics, discipline, and social responsibility. 

Meditation can effectively engage young people in moral understanding while fostering inner peace and mindfulness.

Globally, religious institutions are demonstrating how moral education can integrate with broader societal goals. Phra Sangkom Thanapanyo Khunsiri’s initiative at the Mab-Euang School of Sufficiency Economy and the Smart Pagoda eco-temple in Chonburi, Thailand, exemplifies integrating Buddhism with ecological sustainability and education.

Inspired by King Bhumibol Adulyadej’s 30-30-30-10 development model, the project balances water resources, agriculture, forestry, and housing while implementing the "3 trees for 4 benefits" approach to enhance food security, self-sufficiency and environmental conservation. 

Students engage in livelihood training, ecological restoration, and sustainable agriculture, reinforcing self-reliance within communities. The pagoda, featuring solar panels, natural ventilation, and sustainable architecture, demonstrates how wats can function as both spiritual and educational hubs.

Christian religious and village schools in Cambodia also offer insights into effective community-religion collaboration. Life School, a private Christian institution established in 2000 in southwest Cambodia, integrates civic and moral education through Christian principles in daily chapel sessions, lessons, and school activities. 

Although such models provide inspiration, they cannot be directly replicated due to differing governance structures and funding sources.

Community engagement initiatives can encourage students to participate in temple-based activities, reinforcing moral values through practice rather than theory. The rise of village religious schools fosters community-based moral education, integrating spiritual teachings into school culture with guidance from religious leaders.

Using the Intergenerational Self-help Club (ISHC) model, UNDP’s Pagoda-based Older People Associations (OPAs) leverage wats to provide a community-based social security system for the elderly. In Phnom Touch, Banteay Meanchey, OPAs enhance healthcare access by organizing monthly exercise sessions, health awareness talks, and blood pressure monitoring. 

Collaborating with local NGOs, they support income-generating activities such as rice and cow banks, while a revolving fund provides financial support for members.

This initiative exemplifies how youth can engage with wats — from intergenerational learning to volunteerism — by utilizing the existing resources and platforms that pagodas provide to the public. Pagodas are not just religious spaces but also social hubs that foster ethical practices, such as caring for the elderly and promoting well-being. 

Advocating for youth-led initiatives in pagodas — such as volunteering in health checks, leading exercise sessions, practicing meditation, or connecting with the elderly — can strengthen their sense of moral duty while reinforcing Buddhist teachings. Fostering collaborations between schools and pagodas can help institutionalize youth engagement in community well-being projects, ensuring long-term participation and impact.

A Stronger Cambodia Starts with Stronger Moral Values

Although integrating religious institutions into education blurs the lines between secular and spiritual learning, the emphasis is not on religious indoctrination but on promoting universally accepted values such as respect, honesty, and social harmony. 

Moral education rooted in Cambodia’s cultural and religious traditions can complement formal schooling, fostering character development, self-identity and social cohesion.

Leveraging wats' cultural significance can cultivate young generations who excel academically while embodying values essential to a cohesive and ethical society. 

To implement this initiative successfully, the government must invest in teacher training programs that incorporate moral education as a fundamental component. Policies should encourage collaboration between wats, schools, and communities.

Modern curricula equip students with knowledge and skills for economic development and character-building, yet cultural preservation must not be overlooked. Morality must remain fundamental to nation-building, aligning with the Khmer proverb: “If the culture dies out, so does the nation; if the culture spreads out, the nation also grows.”

Sok Chhengleang holds a bachelor's degree in Teaching English as a Foreign Language (TEFL) and International Relations (IR). His interests lie in education policy, with a particular focus on technology-enhanced teaching and learning, teacher development, and 21st-century skills.