THE TRUE HISTORY OF KHMER KROM

This is a monstrous Age that all Yuon dictatorial leaders had enveloped Cambodia for the first time and the world is still ignoring the Cambodian genocide fell on deaf ears.

During the period 1813 – 1815, Vietnamese perpetrated the infamous massacre, known to every Khmer as “Prayat Kompup Te Ong”. It was the most barbarous torture style in which the Khmer were buried alive up to their neck. Their heads were used as the stands for a wood stove to boil water for the Vietnamese masters. As they were burned and suffered, the victims shook their heads. At that moment, the Vietnamese torturers jokingly said “Be careful, not to spill the master’s tea”.

During his dynasty (1802-19), King Gia Long started an irrigation project in the Province of Mot Chrouk (Chaudoc). Thousands of the Khmer Krom were forced to dig a canal named Chum Nik Prek Teng (Vinh Te), 53 kilometers long and 25 meters wide, from Bassac River to the Gulf of Siam. During this forced labor project from 1813-1820, many thousands of the Khmer Krom were killed. In one particular instance the Khmer workers were buried alive so that the Vietnamese soldiers could use their heads as stove stands to boil water for tea for their Vietnamese masters. The phrase “Be careful not to spill the masters Tea” is still well reminded to their Children by all Khmer Krom parents or grandparents.

Before the Canal Project well done, Annamite soldiers held Khmer laborers into Pillories, each pillory contained about 20-40 people (they said to prevent Khmer laborers run away from mobilization), at least from 2-5 thousand were locked in pillories located in the canal; the dam was opened, water filled the canal, all Khmer laborers were drowned, no one was survive.

About the Vinh Te Canal
The digging of the Vinh Te Canal begun in 1814 under the reign of the Annamese King Minh Mang. The Khmer King of the time was Preah Ang Chan. “The 13 of the month of Meakasé Year of the Pig (1814), the king of Annam sent Yuamreach (King of Hell) Ong Thanh, Ong Binh Thanh, and Ong Loeung to lead 3,000 soldiers as well as 1,000 Cambodians from the province of Preah Trapeang, a total of 4,000 people, to build forts at Moat Chrouk and to dig a canal or channel that drains toward the sea, linking Moat Chrouk and the river on the Est”.

“Ten thousand men, of which 5,000 Annamites and 5,000 Cambodians were employed on the field to realize this Canal (Prék Chik), under the supervision of the Annamese. On 33m wide and 2, 60 m deepth and linking the western Arm of the Mekong River with the Gulf of Siam, this Canal runs across the Cambodian provinces from Peam (Hatien) to Moat Chrouk (Chaudoc).

A bitter history of the digging still remains deeply anchored in the Khmer’s memory to recall these chores was the weakness of Khmer King Ang Chan towards the Annamese, especially among the people of the provinces of Péam, Banteay Meas, Treang and Prey Krabas.

“Working hard in the heat of the sun and under the supervisors’ strokes of stick and starved, many succumbed in the field, because of the awkward tasks, or were taken away by the water current when the Annamese ordered to fill the Canal with water (Khy Phanra, “ the Vietnamese community in Cambodia at the time of the French Protectorate”, University of Sorbonne Nouvelle, Paris III).

One cannot talk about the digging story of this channel without talking of the narration of the “Kompup Te Ong” that is self connected.

According to the narrations hawked until today, the history would happen to that epoch:

“The Annamese buried alive up to the neck, any Khmer who rebelled against them, in a way that only the heads stick out to form a tripods before lighting, and the heads were supposed to act as supports for a tea kettle while making their tea”.

But according to A. Leclère cited by Khy Phanra (History of Kampot and the rebellion of this province in 1885-86), the history would be provoked by other facts:

“In the province of Kompong Svay, the Annamese in the barrack of Srok Kandal Stung, Baray and Choeung Prey were all slaughtered by the insurgents. The vengeance of the Annamese army was terrifying; and more than one thousand Cambodians in the region were executed. The last were burnt alive; their bare flesh was applied with salt and pepper. The children were buried alive to the neck, in a group of three, so that their head stick out to form three corners of a triangle, and on which the Annamese had their rice cooked or their tea boiled. This torture is named by Cambodians as “ Kompup Te Ong”, because answering to the howlings, to the convulsive start of dying that the flame finished to consume, the Annamese torturers didn’t stop sneering until the end, coldly, borrowing from the victims their own langue: “ Chhop Senn Vei ! Sngiem Vei! Kampup Te Ong. Let’s finish! Don’t move! Let’s see! You turn over the “Master’s Tea Kettle”.

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1. King Chey Chetha II turned Khmer history upside down

2. Tae Ong genocide regime, 1800-1845

3. Oknha Son Kuy was brutally beheaded in 1841

4. Yuon burned dot Khmer Krom alive in granaries in 1945-46

5. Khmer Krom were naively conned to serve Vietminh and Vietcong

6. They’ve unfairly been forced to give their Kampuchea citizenship…

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A Brief History of Kampuchea-Krom

The map shaded light blue that says
"Cochin-China"
is the Kampuchea Krom territory.

A Brief History of Kampuchea Krom” was commissioned by the Khmer Kampuchea-Krom Federation, the sole legitimate worldwide organization of Khmer Kampuchea Krom living abroad, in response to the need of this document.The document is produced basing on historical events and circumstantial evidences rather than referenced documentation. The fact is, there are not many history books or documents about Khmer Kampuchea Krom alone, since this land was once part of the Khmer Empire. The reference, therefore, document is the first of its kind that reflects the truth, is published by the Khmer Kampuchea Krom Federation ~ the sole legitimate organization of the Khmer Krom living abroad. For more information, please write to: Archive Office of KKF PO Box 28674,Columbus OH.43228 USA Email: snthanhctr@aol.com 
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The origin of Kampuchea-Krom

The Khmers who live in the southern regions of the greater Cambodia are called Khmer Krom. The word Khmer Krom is more acceptable by the Khmer in Kampuchea Krom than the Khmer in Cambodia since it clearly identifies the geography of where these people were born, and live since 1862, upon completion of their occupation of Indochina, which included Tonkin, Annam, Laos Cambodia and Kampuchea Krom.

The French colonial turned Kampuchea Krom to a colony and called it Cochin China, whereas the other four “states” were under the French protectorate. The name Cochin, perhaps, took after the southern city of India where both places have had much resemblance to each other. During their rule in Cochin China, the French authorities practiced a double standard policy when it came to the Khmer Krom and Vietnamese. The French avoided dealing directly with the Khmer Krom and used the Vietnamese to oppress them.

Kampuchea Krom was the southernmost territory of the Khmer Empire. During this period, the Empire was a major power in South East Asia. The renowned architecture and construction of the Ancient Angkor Wat and many other numerous monuments in the Empire had brought the Khmer artistic to the highest level that human beings ever attained.

The ruined port of Oc Eo (O Keo in Khmer) in the province of Rach Gia (today southern Vietnam), was the busiest port in the region, where the Khmers, Chams, Chinese, Indians, and Europeans did their trading. The township of Prei Nokor was a commercial center for the Khmer Empire, and it was once the most important military garrison against the Vietnamese’s southward movement. In spite of all these, the Khmer Krom people have outlived the sufferings and turbulence of the history, and remained united until today.
Major Historical Events

After over one thousand years under the Chinese domination, the Vietnamese ambition on Territory expansion became unbearable to their weak neighbors in the south. The most well known campaign of all was Nam Tien (Southward Movement), which aimed at the Kingdom of Champa as their first target. As the campaign became reality, the southern border had been moved south as planned, Ly Thanh Tong (1054-1072), then renamed the country to Dai Viet (Great Vietnam). All of Vietnamese rulers continued to implement this campaign as their highest priority, and their border continued to open up to the south. While struggling for internal power, the Vietnamese always used the conflicts as opportunities to “borrow” neighbor’s territories for regrouping their forces or asking for asylum. When the wars were over, the grantor’s territory and their people would suffer great losses, not Vietnam. Besides, the Vietnamese leaders also used inter-marriage as another means of manipulation to capture their neighbors’ territories. The loss of Kampuchea Krom to Vietnamese was the result of these cunning practices. Champa and Laos have gone through the same experience, and the results were the undeniable facts of the recent world history.

The Decline of the Khmer Empire (1400 to 1867)

From the 3rd to the 14th century there was southward migration of ethnic T’ai (also known as Siam or Thai) from southern district of China called Nan Chau. At the beginning of 13th century, there were the establishments of some small kingdoms in the northern regions of the Khmer Empire.

In 1279, the Sukhotai Kingdom was established and later on became Thailand. In 1353, at the northeast, Lan Xang Kingdom (Laos) was founded. Beyond the far northeast region of the Khmer Empire at the Chinese border, there was an establishment of a new state called Chao Chili by the Ytieh (Vietnam). Until the early 900′s, the state of Chao Chili was a vassal state of the Chinese Empire. After the formations of states and regaining independence, the wars began to take a toll on the Khmer Empire. The Thai moved south from the Sokhotei; the Chams and the Vietnamese from the northeast; causing the Khmer Empire to become very weak. Consequently, their territory became smaller and smaller as time went by. The lastepisode of this tragedy took place when Kampuchea Krom was incorporated into Vietnam rather than Cambodia in 1954.

The Specific Expansion of Viet Nam

Another set back to the Khmer Empire was the southward expansion of the Kingdom of Vietnam. As early as 10th century, Vietnam first began its territorial expansion over the Kingdom of Champa. In early 17th century, they captured the remaining part of the territory, and the Kingdom of Champa was erased from the world map. The Chams’ territory is now simply known as Central Vietnam. During the reign of Tran Anh Tong (1293-1314), Princess Huyen Tran of Vietnam was presented for marriage to the King of Champa as a trap to annex the Chams’ territory.

After the arranged marriage, the annexation was completed as planned, in 1673. A similar scheme was also used against the Khmer Empire. The campaign started in 1623 and continued until they occupied the whole of Kampuchea Krom.

Trinh Nguyen Separatist War (1600 to 1786)

During the Le Dynasty 1600′s, Vietnam experienced internal chaos. The Vietnamese warlords struggled for power and sought full control of Vietnam. The Trinh clan controlled the northern part of Vietnam while the Nguyen has controlled the south. Consequently, the Trinh and Nguyen wars provided the Vietnamese with opportunity to infiltrate the northeast provinces of Kampuchea Krom in the provinces such as Do Nai, Morea and Toul Ta Mauk.

In 1620, the young Khmer monarch, king Chey Chetha II (1618-1628) had fallen into the similar Vietnam’s trap as that of the king of Champa in 1307. The warlord Nguyen Hi Tong (1613-1635) presented one of his exotic daughters, Princess Ngoc Van, to King Chey Chetha II for some favors . Through the Princess’ intervention in 1623, the Nguyen warlord sent his representatives to ask the Court of Udong permission for the Vietnamese to conduct trade in Morea (Baria) and Prei Nokor (Saigon ), and be given custom authorities over trading. Because of marriage to the Vietnamese wife, King Chey Chetha II had no strong reasons to refuse but granted the requests. Some historians agreed that these were the covert acts intended to rob the Khmers of their rights. Later, the Court of Hue, again, used the nice guy’s trick by volunteering their men to assist the Khmer authority in carrying out the policing in the areas. Some documents in Khmer history have cited that at the start of the relationship, the Court of Hue only asked to use certain areas in Prei Nokor to train their militaries for wars against the Chinese and they would be returned to the Khmer authority in 5 years. But at the death of king Chey Chetha II in 1628, the areas of Prei Nokor, Morea, Do Nai, and Toul Ta Mauk were flooded with the Vietnamese warlord . Kampong Srakartrey (Bienhoa) in 1651; Prah Suakea or Morea (Baria) in 1651; Kampong Kou (Longan) in 1669; Tuol Ta Mauk in 1696; Kampong Krabey Prei Nokor (Saigon) in 1696.

In 18 th century, Mac Cuu a Chinese who received a permission from Ang Eum (1710-22) to con- trol the province of Peam (Hatien), Kramounsar (Rachgia) and Koh Tral ( Phu Quoc island ) in 1722. The provinces of Mesar (Mytho), Kampong Reussey (Bentre), Koh Gong (Gocong) and Peam Ba-rach ( Long Xuyen) were lost to Vietnam in 1732. Phsar Dek (Sadec), Long Ho (Vinhlong), Mot Chrouk (Chaudoc) in 1757, Raung Damrey (Tayninh) in 1770, Prek Reussey (Cantho) in 1758. The provinces of Preah Trapeang (Travinh), Khleang ( Soctrang), Pol Leav (Baclieu), and Teuk Khmao (Camau) were siezed in 1775 and until 18th century our motherland Kampuchea Krom was totally controlled by the Vietnamese 1840.

Colonization of Preah Trapeang

During the Tay Son uprising (1779-1796), the Srok of Preah Trapeang had given asylum to the fugitive Vietnamese Emperor Gia Long so that he could reconstitute forces against his own warlord Tay Son. King Ang Eng (1779-96) of the Khmer Empire had also provided a military support to this Vietnamese Emperor as a gesture of a good neighbor. However, after regained throne of Annam from the Tay Son, Gia Long arbitrarily turned the Srok Preah Trapeang into a Vietnamese colony.

During his dynasty (1802-19), king Gia Long started an irrigation project in the Province of Mot Chrouk (Chaudoc). Thousands of the Khmer Krom were forced to dig a canal named Chum Nik Prek Teng (Vinh Te), 53 kilometers long and 25 meters wide, from Bassac River to the Gulf of Siam. During this forced labor project from 1813-1820, many thousands of the Khmer Krom were killed. In one particular instance the Khmer workers were buried alive so that the Vietnamese soldiers could use their heads as stove stands to boil water for tea for their Vietnamese masters. The phrase “Be careful not to spill the masters’Tea” is still well reminded to there Children by all Khmer Krom parents or grandparents.

Before the Canal Project well done, Annamite soldiers held khmer laborers into Pillories, each fillory contained about 20-40 people (they said to prevent Khmer laborers run away from mobilization),at least from 2-5 thousand were locked in pillories located in the canal; the dam was opened, water filled the canal, all Khmer laborers were drowned, no one was survive. (Listen to the Te Ong Anussa´s song that means the Master´s Tea Memo).

The Legacy of Oknha Son Kuy

During the reign of King Thieu Tri (1841- 47), the Khmer Krom were harshly forced to abandon their Buddhist religion, custom, tradition, and language. Oknha Son Kuy (also known as Chavay Kuy), Governor of the Srok of Preah Trapeang, had to give up his life in exchange for those rights. The Vietnamese Court of Hue recognized the facts and agreed to have the imposition lifted. When Oknha Son Kuy as beheaded in 1841, people rose up against the Vietnamese through out the country. The Khmer Krom had to stand alone and faced severely retaliations without any supports from King Ang Doung (1840-59) of the Khmer Empire(It was understandable that at the start of his reign, Thailand and Vietnam often attempted to impose their superiority over the Khmer internal affairs). The body of SON KUY was buried in the capital seat of the Preah Trapeang (Travinh), and his tomb is still standing in Bodhisalaraj ( Kampong) temple until today.

Lam Saum’s Battle (1841-47)

After the execution of Oknha Son Kuy in the province of Preah Trapeang, Tesa Saum, (Lam Saum) a provincial administrator, formed a force in Chab Phleung (Tap Son), Tracu District, to battle against the Vietnamese. His army won a battle in Phnor Don (0 Dung) that resulted a heavy casualty for the Vietnamese. He was later captured on another front, and brought to Hue to be executed. This happened under the reign of King Thieu-Tri, one of the Vietnamese emperors.

Sena Sous’s Battle (1859)

In 1859, the Khmer Krom of the province of Srok Khleang, under command of Sena Sous, stood up to the Vietnamese in the battles of Mahatup and Chong Ballang. During three years of fighting the Khmer Krom won most military engagements in the areas surrounding the province.

Unfortunately A Vietnamese undercover agent, belonging to other ethnic group, had infiltrated his rank joined the Khmer force and became Sena Suos’s most trusted chief. Later, Sena Sous was poisoned by the man (his name was unknown).

Sena Mon’s and Sena Tea’s Battle (1860)

In 1860, under the command of the 2 bothers, Sena Mon and Sena Tea, the Khmer Krom in Srok Khleang once again stood up to the Vietnamese at Lum Pou Year (Thanh Fu). Sena Tea was wounded and died. His body was buried in the Kveng Krobel ( Hung Oh) Buddhist temple in Poll Leav (Bac Lieu) province .

French Domination

In 1856 king Ang Duong secretly contacted the French Emperor Napoleon III through a French Missionary (Monseigneur Miche), he list the Khmer regions in Annamite hands: the DONAI province was lost 200 years ago but Saigon, Long Ho, Phsar Dek, Mesar, Preah Trapeang, Bassac, Mot Chrouk, Kramounsar,Teuk khmao,Peam, Koh Tral, Tralach. He added: “by the chance, if Annamite Would offer any of these lands to yours Majesty, I beg you not to accept them because its belong to Cambodia”.

In 1858, Napoleon III ordered Admiral Doudard De La Grandiere to follow this request. In 1864 king Norodom went to see Grandiere again in Saigon, La Grandiere promise as requested. However, In 1867 Khmer movement (supported by Vietnamese) demanded Cochin China’s independence, So La Grandiere broken his promised with king Norodom.

The Transfer of Cochin China to Viet Nam

On May 21, 1949, the French National Assembly met in Paris to decide over the fate of Cochin China. The decision was to place this territory under Vietnamese control with certain rights for the Khmer Krom were enumerated for the Vietnamese administration to follow. Despite of strong oppositions from the Khmer delegation at the meeting, the Assembly still chose to ignore them. (A Cambodian delegation composed of E.H. Son Sann- Chhean Veam- Thoun Ouk &Son Voeunsai Has been sent to France to protest against that transfer and follow the debate concerning that de-cision). With this situation, a group of French Representatives led by Mr. Gaston Deferre (Mr. Juglas, Abelin, Bourgnes, Maunoury, Duveau, Dumas, Rene, Pleven and Mr.Temple) presented a motion demanding to the French Government of solve preliminary all pending questions between the Protectorate of Cambodia and the colony of Cochin China before to yield that colony to Vietnam.

On JUNE 4th, 1949, the president Vincent Auriol (French) signed the law granted Cochin China to the Bao Dai (Vietnam). Since then, The Khmer Krom people have been legally separated from the motherland Cambodia. They are now considered as Khmer in Vietnam, and as Vietnamese in Cambodia. Khmer Krom had been called or renamed by the Vietnamese as ” Vietnamese of Khmer origin or Viet Goc Mien or Viet Goc Khmer”.

JUNE 4th, the losing day of Khmer Krom land.

During their French domination from 1867-1949, the Khmer Krom people had some relief from struggles against the Vietnamese. The French administration, however, widely used Vietnamese as interpreters, translators, policemen, secret agents, and military officers, while using Khmer Krom as laborers only. Social injustice, wrongful accusations, misunderstandings, and sufferings were a part of the Khmer Krom’s daily lives. No Khmer Krom intellectuals, lawyers, doctors, engineers, generals Or any professionals were produced in Kampuchea Krom during this period. At the same time, the Vietnamese were treated well and got encouragement to go to school to better their lives. On March 9,1945, Japanese took over of French Indochina (Cambodia, Lao, Tonkin, Annam And Cochin China).

On April 17,1945 Vietnam declared Independence led by Prime Minister Tran Trong Kim. Cochin China was controlled by Japan and under administated of Minoda. Japan brought Son NgocThanh back to Cambodia and made him Foreign Minister (June 1,1945).On June 18,1945, Bao Dai declared that he wanted to unity the Tonkin ,Annam and Cochin China under the government of Hue. Son Ngoc Thanh was sent to Saigon to talk with Colonel Hayashi (Japanese Political Department) to keep Cochin China belongs to Cambodia. At the same time (the document cited no dated ) the Khmer Krom of Cochin China and Vietnamese fired each other through out the country. On August 8,1945, Japan ceded Cochin China to Annam. August 14, Son Ngoc Thanh named Prime Minister. On August 14,Japanese surrended the allies forces without condition due to atomic dropped on Hiroshima and Naagashaki by the United States. On October 16,Son Ngoc Thanh was arrested and then brought him to Poitier region of France until October. 29,1951.

In December 1945 and in January 1946, the Vietminh (Vietnamese League Independence or Vietnam Doc Lap Dong Minh led by Ho Chi Minh) persecuted thousands of Khmer Krom. (This event Annam called CAP YOUN means Killed Vietnamese, but the reality was “Khmer Krom were killed by Vietnamese.”) In the villages of Chongmisar thmey (Baso), Chongmisar chas, Kampong Touk, Thlok, Phno Rang, Kampong Toteung etc…of Preah Trapeang (Travinh) province, at least, there were 500 men were put into pillories and threw into the Kampong Toteung river.

In the villages of Dam Kinh, Dam Gioi, Ho Phong, Gia Rai, Kah Mahat and Phno Andeth of Teuk Khmao, Pol Leav and Khleang provinces, the Khmer Krom leaders and intellectuals were called up on to gathering themselves in to the Japanese rice granaries. As the granaries were filled with the Khmer Krom, the doors were ordered to be closed and petroleum was poured upon them. Finally, Annam set Khmer on fire alive. (For more information, please ask Mr. SON SE who is eye evidence of the event when he was young. Presently, he is living in the Philadelphia city of Pennsylvania state) (find out and listen to the song named Chongruk Srauv Anussa THE GRANARIES MEMO).

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About Khmer Krom

STATISTICS By: UNPO

Status: Unrecognised Indigenous Group

Population: 8,240,000

Capital City: Prey Nokor, later named Saigon/ Ho Chi Minh City.

Area: 89,000km² (in Vietnam)

Language: Khmer

Religion: Theravada Buddhism.

UNPO REPRESENTATION

The Khmer Krom are represented at the UNPO by the Khmer Kampuchea-Krom Federation (KKF). They were admitted to the UNPO as a member in November of 2001.

OVERVIEW 

Kampuchea Krom means "Cambodia Below" or "South Cambodia". "Krom" in Khmer also indicates "Southern." The Khmer Krom describe themselves as the “Cambodians of the South”. KampucheaKrom was the southernmost territory of the Khmer Empire. Once known as (French) Cochin China, it is now located in the South-western part of Vietnam, covering an area of 89,000 km2 with Cambodia to the north, the Gulf of Siam to the west, the South China Sea to the south, and the Champa's territory to the northeast. Prey Nokor, later Saigon or Ho Chi Minh City, was one of the most important commercial cities in Kampuchea Krom.

The Khmer-Krom people have inhabited the south-western part of the Indochinese peninsula since 2000 years before Christ. The famous ‘Khmer Empire’ rose to prominence in the 9th century and began to decline in the 13th century. However, ever since the 1600s the Khmer have struggled with their Vietnamese neighbours, and since 1949 their territory has been under Vietnamese administration, much to the detriment of the Khmer Krom. They are denied the right to freely practise their religion and pass on their culture, and are generally treated as second-class citizens. The mission of the Khmer Krom is to seek freedom, justice and the acceptance of the right to self-determination for those Khmer Krom who are living under the oppression of the Vietnamese Socialist government, through the use of nonviolent measures and the application of international law.

POLITICAL SITUATION

Despite regional ties and a close relationship fostered with the peoples living in Cambodia over the years, the territory of the Khmer Krom was incorporated into Vietnam in 1949, rather than into Cambodia. As a result, the Khmer Krom peoples are viewed in Vietnam as Khmer and in Cambodia as Vietnamese. In addition, under the Presidency of Ngo Dinh Diem (1955 – 1963) all Khmer names were changed into Vietnamese, forever altering Khmer identity. Vietnam, until this day, does not fully recognize them as being the indigenous peoples of the Mekong Delta. Over the past decades, the Khmer Krom have suffered from religious persecution, ethnic discrimination and governmental policies taking away their ancestral lands. Khmer people wishing to enforce their rights as laid down by the Universal Declaration of Human Rights often face violence, arbitrary arrest and on occasion, torture.

UNPO PERSPECTIVE The UNPO

strongly supports the non-violent search of the Khmers Kampuchea-Krom Federation for their rights. Even though the Vietnamese government has incorporated key human rights into their national constitution, and even though it has ratified the International Covenant on Civil and Political Rights, the implementation of these rights remains very poor. The UNPO believes that a lack of political will from the Vietnamese government inhibits the human rights of the Khmer Krom from being respected. More specifically, the UNPO believes in the need to put the settlement of land claims higher on the political agenda, and in the importance of drawing more attention to the issues of religious persecution, targeted violence and linguistic repression.

UNPO MEMBER PERSPECTIVE

The Khmers Kampuchea-Krom Federation (KKF) is an organization that represents over eight million Khmer Krom around the world, and has been a member of the UNPO since 2001. The regional officers of the KKF act as representatives of the Khmer Krom people. The leaders of KKF are democratically elected by the officers of the federation. These officers are the presidents of various Khmer Krom Associations as well as community leaders from around the world, including Australia, Cambodia, Canada, France, New Zealand, and the United States. The objective of the KKF is to campaign, with the principle of non-violence, for the recognition of the rights of the indigenous people in Kampuhea-Krom in accordance with international conventions.  

HISTORICAL BACKGROUND

Modern archaeological evidence indicates that the region of the Mekong Delta has been inhabited by the ancestors of the Khmer Krom for thousands of years. French archaeologist Louis Malleret found the site of a city called O-Keo (or Oc-Eo) which is evidence of a Khmer civilisation in the region dating from the first century B.C. The arrival of settlers from India during this time introduced many new elements into the culture of the Khmer Krom which have persisted to this day. In the sixth century, a series of civil wars broke apart what had been the Nokor Phnom Empire, comprised of modern-day Cambodia as well as Kampuchea Krom. After a brief occupation by Sumatran invaders, the Nokor Phnom (Funan) Empire was established in the 8th and 9th centuries B.C. During this period the area flourished, leading to the construction of many famous temples such as Angkor Wat. However, the empire began to decline in the 13th century, culminating in the sacking of Angkor by Siamese (modern Thai) forces in 1431.

During the 1600s, what is now Vietnam was caught up in a civil war between the Trinh Dynasty in the north and the Nguyen Dynasty in central Vietnam. In order to bolster their position, the Nguyen leader enacted a campaign known as “Nam Tien”, or “Southward Expansion”. Through intermarriage the Nguygens gained leverage over the ancestors of the Khmer Krom and obtained the right to build settlements in the area. In 1698, after the death of the Khmer Krom King, there was a mass population incursion of 40,000 Vietnamese, which turned the Khmer Krom into a minority in their own homeland. They set up their own government and embarked on a policy of forced assimilation and domination of the Khmer Krom. Traditional Khmer Krom names had to be changed to a handful of names chosen by the Vietnamese in order to more easily identify those of Khmer Krom origin. From 1813 to 1820, they were forced to dig the Vien Te canal, designed to create a border between Kampuchea (Cambodia) and Kampuchea-Krom. Thousands of Khmer Krom workers, kept in pillories of 20-40 men on the bed of the canal, were deliberately drowned when the canal was flooded. Others who had dared to rebel were buried up to their necks and their heads used to support the kettles with which tea was boiled.

In 1856, the Cambodian King secretly contacted the French colonisers and obtained a promise to help Cambodia reclaim the territory of Kampuchea-Krom. However, France broke this promise and retained the territory for themselves, renaming it Cochin-China. Under the French colonisers, the Khmer Krom were granted a temporary reprieve from outright persecution; however, the French heavily favoured the Vietnamese, utilizing them in the administration of the territory while prohibiting the Khmer Krom from rising above the status of labourers. In 1949, the French National Assembly met in Paris to make a decision regarding Cochin China. Disregarding the protests of the Khmer Krom delegation, on June 4th 1949 the Assembly placed the territory under Vietnamese control. In exchange, a set of Khmer Krom rights was enumerated, and the Vietnamese government was tasked with respecting these rights. However, since that day the Khmer Krom have been denied their right to practise their traditional way of life or preserve their culture.

CURRENT ISSUES

1. Land ownership:

After 1975 the possession of land was made illegal as part of the Land Reform Acts, enacted to implement the Proletarian Revolution. Privately owned Khmer Krom land was confiscated, preventing the Khmer Krom from making a living. After the complete confiscation of the lands, the communist government gradually began selling off the land again, meaning the Khmer Krom were effectively forced to buy back their own land to ensure their survival. Those families or communities that could not afford to buy back their farms became tenants on their own land. However, the government officials or their families kept back the most fertile land for themselves, leaving the Khmer Krom communities to starve. The economic status of the Khmer Krom has largely shifted from land-owners to physical labourers, who are paid on average less than 1 US$ per working day. They are living ten times below the poverty level.

2. Environmental problems:

There are two main problems in zones which have sizable Khmer Krom settlements. Firstly, the salt deposits in the ground are sapping the coastal areas of their fertility. In the district of Duyen Hai the rice yield has decreased by between 50% and 90% within the last 30 years. These salt deposits worsen with the increased use of irrigation systems utilizing the waters of the Mekong. The irrigation canals proliferate in the regions of An Giang, Long Xuyen, Can Tho. Secondly, the destruction of the mangroves due to flooding is an intensifying factor to this problem, which also kills sizable numbers of the population as well as destroys the harvests. These floods are due to the rains of July to October. The resulting swelling of the water of the Mekong is exacerbated by the weak slope of the river, the low dams, the weak drainage and the problem of deforestation, which leads to the loss of lives, harvests and the mangrove swamps.

3. Linguistic restrictions:

The KKF has struggled for years to have the use of Khmer allowed in schools and public places, but the Vietnamese government has remained intractable on this issue and no satisfactory result has been achieved. In many instances, scores of Khmers-Krom have been harassed, jailed, and generally persecuted for speaking, learning or teaching the Khmer language. The Vietnamese authorities severely restrict the publication of books or documents in Khmer. During the presidency of the Republic of South Vietnam (1955-1963), Ngo Dinh Diem ordered that all Khmer names be changed to Vietnamese. As a result of this decree, some of those who worked for the government, including military officers, lost their Khmer identity.

4. Religious restrictions:

In the 1970s virtually all traditional religious activities ceased, due to government restrictions and the harsh poverty endured by the community. The Vietnamese government sought to limit the impact of the traditional Khmer Theravada Buddhism by imposing a long series of restrictions. For example, the government banned the restoration of existing temples as well as the construction of new ones. This posed a serious problem as a vast number of temples had been damaged or destroyed during the Indochina wars, and these temples had functioned as the centre of traditional Khmer village life and culture. Other restrictions included an age limit for ordination into the priesthood and government controls over monetary donations given to the religious institutions by the public. Such actions are readily identifiable as a sophisticated campaign to decentralize, fractionalize and reduce the influence of Theravada Buddhism on the Khmer Krom in Vietnam.

Today, the current authorities have lifted these restrictions to a certain extent, and have allowed the Khmer Krom to resume their religious practices and renovate their temples. However, the Vietnamese authorities still largely view Khmer Krom monks as ‘a threat to national integrity’. Many monks are active campaigners for religious freedom and for land rights, and as such are frequently harassed and imprisoned by authorities. One notable case is that of abbot Tim Sa Khorn, who was arrested in Cambodia in July 2007, deported to Vietnam, and sentenced to prison in November 2007. He had fled Vietnam in 1979 to avoid persecution, and campaigned for Khmer Krom rights from Cambodia, before receiving political asylum in Sweden in July 2009.

KEY QUESTIONS:
1. What are the guiding principles of the Khmer Kampuchea-Krom Federation?

The guiding principles of the peaceful struggles of the Khmer Krom people have been very consistent throughout history. They seek to achieve the following objectives: To take appropriate measures, based on the principles of non-violence, to assure the rights of the Khmer Krom people to fundamental freedoms, human dignity, and self-determination according to the Charter of the United Nations. To protect the culture, religions, traditions and identity of the Khmer Krom people from assimilationist forces. To advocate for the conservation of the natural resources of the Khmer Krom, such as farmland and forests, in the face of illegal and deceitful deprivation. To promote social, economic and intellectual development of the Khmer Krom, both in Vietnam and abroad. To develop peace, harmony, respect, understanding and cooperation between the Khmer Krom people and others, including the Vietnamese people.

2. How has the UN assisted the Khmer Krom in their pursuit of human rights?

Recently, the UN (United Nations) officials in Geneva have been made aware of the religious oppression of the Khmer Krom people in Vietnam, a violation of one of their major human rights. The Khmer Krom are glad that the mountain of sufferings their people have experienced has been recognized for the first time. Much more awareness and action by the world community is needed to ensure that the Vietnamese government abides by international law, if the Khmer Krom people are to be saved from gradual extinction.

3. What are the goals of the Khmer Krom?

The Khmer Krom are the indigenous people of the Mekong Delta. They do not expect anything more than recognition of their legitimacy as a people. Their rights have been decreed by the Charter of the United Nations and by the Universal Declaration of Human Rights, and they demand no more than the rights granted them in these documents.

4. Are the Khmer Krom pursuing an independent state or self-government?

Given the historic interactions between the Khmer Krom and the Vietnamese government, the Khmer Krom would welcome an independent state. However, the Khmer Krom recognize the reality of the modern international situation. Since one of their major objectives is "to develop peace, harmony, respect, understanding and cooperation between the Khmer Krom people and others, including the Vietnamese people", the Khmer Krom people embrace other forms of self-determination. One option would be to self-govern with the involvement of the international community.

5. Are the Khmer Krom under threat from assimilation and loss of identity?

If the current situation persists, the eventuality of total assimilation into Vietnamese culture is not a threat, but a reality. In ‘A History of Southeast Asia’ (1981), D.G.E. Hall’s describes how: "The Saigon area, the Water Chen-la of the ancient Khmer Kingdom, was a tempting field for Vietnamese expansion. It had a population of […] about 40,000 families". From this we see that there was a significant number of Khmer Krom families in the areas around Saigon before the arrival of Vietnamese settlers. These families disappeared completely. Originally, there were about 700 Khmer Buddhist temples all over South Vietnam. However, under the Vietnamese government's hostile policies of assimilation, many temples were destroyed, as were the Khmer communities surrounding them. The number of remaining Khmer Buddhist temples is now reduced to between 460 and 500. The Khmer Krom temples are constantly scrutinized by the agents of the Vietnam Fatherland Front (a branch of the Vietnamese communist government). They strictly limit religious practices and attempt to change the character of Khmer cultural expression in order to assimilate them into Vietnamese culture.

6. What programmes are in place to protect and preserve the culture of the Khmer Krom?

The teaching of the Khmer language and the cultural heritage is still against the law in Vietnam, resulting in the harsh treatment of the Khmer Krom under the Vietnamese government. Consequentially, there are virtually no official programs in place to protect the culture of the Khmer Krom. The Khmer language barely survives in the Khmer Buddhist temples.Official Vietnamese histories offer inadequate explanations to fundamental questions related to the Khmer Krom such as ‘How did Vietnam encroach on the Khmer's land?’ The children of the Khmer Krom, generation after generation, have been misled by Vietnam's educational systems and a low percentage of Khmer Krom children are aware of their true heritage. The Khmer Krom Diaspora is fortunate in that they enjoy the real freedoms provided by their host countries, and have the opportunity to teach their children about their heritage and the true history of their people. The KKF has also submitted a report about Vietnam’s human rights violations to the UN via the Universal Periodic Review Mechanism, and hosts conferences to raise awareness about their plight.

CULTURE AND ENVIRONMENT 
Agriculture

Agriculture is very important in Vietnam. The industry and services sectors are not very well developed. Agriculture is even more important in the Mekong delta, the area where the Khmer Krom people live. The main crop for the Khmer Krom is rice, which yields one crop a year, during the rainy season. The lack of freshwater from other sources restricts the planting of more crops, making the Khmer Krom highly dependent on the rains. While the Viet of the Mekong Delta broadcast or scatter their rice seeds, the Khmer Krom still plant and transplant their seedlings. Secondary crops include shallots and tobacco plants. Another source of nourishment and income is fishing. Both fish and shrimp are caught and then dried to preserve them. Some Khmer Krom are also engaged in trade, selling such items as home-made brooms.

Religion

Approximately 95 percent of Khmers-Krom are Buddhists. They practice Theravada Buddhism, whereas the majority Vietnamese population practice Mahayanna Buddhism or Christianity. The Chams minority group are Muslims, and the Chinese are mostly Buddhists, with some Christians. For centuries, Theravada Buddhism has been part of the Khmer identity and culture. Practiced by virtually all Khmers Krom, Theravada Buddhism influences all aspects of life to a much greater extend than do religions in the West. The Khmer Krom sees Theravada Buddhism as a rational religion, possessing a coherent philosophy, which neither incites violence nor excites passion. Theravada Buddhism shaped the Khmer Krom way of life, guiding the standards of conformity for men, women and children. Religious institutions are responsible for the education and guidance of children.There are more than 580 temples and more than 10,000 monks throughout Kampuchea-Krom. Some temples were built many centuries ago and are still standing today, but many others were destroyed during the wars of the second half of the 20th century. The Khmer pagodas, 450 in the delta of Mekong, play a vital and fundamental role as guardians of the Khmer culture and in the field of education.

Language

Language has been an extremely contentious issue for the Khmer Krom. Though used within Khmer families and communities, the Vietnamese language is proscribed and strictly enforced in the public sphere. However, only 10% of Khmer Krom speak and write Vietnamese correctly. The use of Khmer is highest in rural zones, and it is spoken mainly by the older generations. In urban zones Khmer is strictly used within the personal sphere, and many youths have no functional knowledge of the language. The Khmer Krom have been advocating for the acceptance of Khmer as a minority language and the allowance of its use in public discourse, but this has met with harsh resistance from the Vietnamese governments. Khmer Krom have been harassed, jailed, tortured, deported or persecuted for speaking, learning or teaching the Khmer language, and the publishing of documents in Khmer is illegal unless they contain government propaganda. Source: suonbora.com

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Kampuchea-Krom Brief History

The "Brief History of Kampuchea Krom" was commissioned by the Khmers Kampuchea-Krom Federation, the sole legitimate worldwide organization of Khmer Kampuchea Krom living abroad, in response to the need of this document.

The document is produced basing on historical events and circumstantial evidences rather than referenced documentation. The fact is, there are not many history books or documents about Khmer Kampuchea Krom alone, since this land was once part of the Khmer Empire. The reference, therefore, document is the first of its kind that reflects the truth, is published by the Khmer Kampuchea Krom Federation ~ the sole legitimate organization of the Khmer Krom living abroad.

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