UN launches guide for human rights activists

Jul 29, 11 5:39pm In reaction to the continuous violation of human rights, the United Nations (UN) has launched a guide for human rights activists to help them understand their rights and the dangers they face. “Despite the efforts to implement the (UN) Declaration (on Human Rights Defenders), activists continue to face numerous violations.“I hope that this essential guide, the new 'Commentary to the Declaration on Human Rights Defenders', will contribute to the development of a safer and more conducive environment for defenders to be able to carry out their work,” UN special rapporteur Margaret Sekaggya said. The 100-page guide, compiled by another UN special rapporteur, Hina Jilani, and continued by Sekaggya, is a downloadable document that maps out the rights in the declaration. The declaration adopted in 1998 is a code of rights and responsibilities of international standards for activists to promote and protect universally recognised human rights and fundamental freedom. Sekaggya said the declaration on human rights defenders is an instrument that is not sufficiently known and she wants to build on the efforts to raise awareness about it.“This guide also offers a comprehensive reference document for journalists covering the situation of human rights defenders in their countries, their regions of the world,” she said.The guide analyses what is needed to ensure their implementation of rights, common restrictions and violations faced by defenders, and recommendations to facilitate states' implementation of each right.The document is arranged in 10 sections, and addresses each right in the declaration namely:the right to be protected,the right to freedom of assembly,the right to freedom of association,the right to access and communicate with international bodies,the right to freedom of opinion and expression,the right to protest,the right to develop and discuss new human rights ideas,the right to an effective remedy,and the right to access funding. Click here to Download document.

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Khmer Language and the Term "Yuon"

by Bora Touch
Sydney, Australia

Note: The position taken by Mr. Bora Touch is also endorsed by the Khmer Institute.

Although Cambodians have used the term "yuon" for centuries to refer to their Vietnamese neighbors, in the early 1990s under UNTAC, use of the term suddenly became taboo. Foreign academics dubbed it racist and unjustly condemned Cambodian usage of the word; all the while, they fail to point out that there is no other word in the Khmer language for Vietnamese. One of the most recent examples of the continued ignorance on the part of foreign academics concerning this term appeared in a Washington Times editorial dated 13 September 02 (see below). In his commentary regarding Cambodia's current political environment, an academic named David Roberts chastises democratic politician Sam Rainsy, calling him a "virulent racist" and "a disappointed authoritarian in the Cambodian tradition".  Nothing is mentioned of Mr. Rainsy's record of promoting human and labor rights, democratic principles, transparency in government, environmental protection, and the rule of law in Cambodia. Nothing is mentioned about the fact that he is internationally recognized for his efforts to bring freedom, democracy, and justice to Cambodia. Simply because Mr. Rainsy chooses to use the Khmer word for Vietnamese, Roberts labels him a "racist manipulator who [has] little or no interest in [his] country".

To these foreign "experts" on Cambodia, the term "yuon" is considered to be contemptible and derogatory. According to Roberts, it has a savage connotation. Not only has Roberts fallen victim to his ignorance of the Khmer language, but others have as well. Mr. Yasushi Akashi, the head of UNTAC, was reportedly disturbed to the extent of speechlessness when a Cambodian journalist used the word "yuon" in his questions.

To say that "yuon" means "savages", critics of the term are likely reliant on the Khmer Rouge's definition from KR Black Book (1978) p.9, a definition that is incorrect and baseless and was included by the KR for the purpose of propaganda. Some Khmer, including Khmer Krom, believe that "yuon" actually derives from "Yuonan", the Chinese word for Vietnam. Others believe it comes from the Yaun (Khan) dynasty, against whose armies both the Khmer and Cham did battle. Regardless of its origin, Khmers have used the term since the early stages of our history. The word "yuon" appears in Khmer inscriptions dating back to the reign of King Suryavarman I (1002-1050), when it was used in the context of trade and commerce to refer to the Vietnamese people and in no way suggested contempt (see Inscription K105; Coedes, Inscriptions du Cambodge; K. Hall, Maritime Trade and State Development in Early Southeast Asia (1985)).

The term "yuon" was later also used by early European travelers and officials; for instance, by the British linguist Lt-Col. James Low in his "On the Ancient Connection Between Kenah and Siam", Journal Indian Arch. Vol v. (1851) p.513; by famous French naturalist Henri Mouhot in his "Notes on Cambodia, Lao Country," Journal Royal Geog. Soc. London, Vol. 32 (1862) p.157; and by famous Thai King Mongkut (1851-68) in his official correspondence, Pharatchahatthalekha prahatsomdet phrachomklaochauyuhau (114-116). Even after the independence of Indochina, "yuon" was still in use by some French writers; for instance, by a French Sgt. Resen Riesen, Jungle Mission (1957). In writings, the term "yuon" was not used as a racist slur or to indicate contempt, but simply to refer to what since World War II has been known as the Vietnamese people. In Cambodian-English language dictionaries, "yuon" is defined as "Vietnamese" and vice versa.

The term "yuon" has made it into other aspects of Khmer culture and society as well. A very popular Khmer dish is "samlor mchu yuon", meaning Vietnamese sour soup. It would be incredibly odd to call this particular dish "samlor mchu Vietnam" because it is not the traditional name, and even Vietnamese-Cambodians refer to it using the word "yuon". Since the early 1900s, in Battambang and other provinces, there are pagodas called "Wat Lok Yuon" or Temple of Vietnamese Monks. If "yuon" were a term of contempt or derogatory in any way, the Buddhist Khmer would not refer to the monks or the temples with the word "yuon" because doing so would be considered sinful. The term "lok" that precedes "yuon" is in fact a title conveying sentiments of great respect and deference. If the word "yuon" were truly depreciatory, it would not be preceded by a title of such esteem.

Khmer language has been under attack for centuries. In the 18th century, the Vietnamese imperialists who oversaw Cambodia attempted to force Khmers to change our customs and language. They renamed all of Cambodia's provinces and even the country itself, as they have done in what is today Southern Vietnam (formerly Kampuchea Krom or Lower Cambodia). In the 20th century, French imperialists attempted to force Khmers to change our script to a Romanic writing style, as they had done to the Vietnamese language. Now, we are again under pressure to change our language: this time under the guise of political correctness. And again it is a function of ignorance and racism: ignorance of the Khmer language and racist to try to impose outside will on the Khmer people. Those who attempt to impose this incorrect standard of political correctness on the Khmer language and people are badly misguided.

The term "yuon" is an ancient/traditional word in the Khmer language and a legitimate part of Khmer linguistic heritage. Khmers such as Mr. Sam Rainsy should be given the freedom to speak the language of our forefathers without being subject to defamatory accusations that fly in the face of all his many noble efforts. Academics such as David Roberts who incorrectly associate the word with racism should refrain from their imprudent judgmentalism.

................
WASHINGTON TIMES 09/13/02
Cambodian coverage deserved critical review
Since when has The Washington Times been an uncritical mouthpiece for corrupt manipulators more commonly known for being virulently racist? I refer to the propaganda uncritically represented from Cambodian opposition leader Sam Rainsy ("Bleak era seen facing a 'lawless' Cambodia," World, Tuesday). Mr. Rainsy carefully made comparisons with Afghanistan and international terrorism in an effort to attract U.S. attention, and he got it. No other sources were checked, his comments were not reviewed in light of established academic criticism of his past behavior, and Sen. John McCain's reputation was tarnished by his being associated with Mr. Rainsy. Mr. Rainsy is not a democrat. Rather, he is a disappointed authoritarian in the Cambodian tradition. He refers to his Vietnamese neighbors as "yuon," meaning savages, and he deliberately sets out to mislead anyone who will give him airtime, as I have witnessed and recorded. I have given short shrift to this individual in my scholarly monograph on Cambodian politics. In short, Times reporters should be more cautious when in the presence of racist manipulators who have little or no interest in their country, but who use public international sympathies for the United States at this time of mourning to further their own causes.
David Roberts
Lecturer School of History and International Affairs
University of Ulster Derry, Northern Ireland

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Cambodian Title to Khmer Krom Territories

by Bora Touch
Lawyer
Syndey, Australia

Cambodia has both historical and legal grounds for laying claim to legitimate title over the Mekong delta areas of Kampuchea Krom ("Lower Cambodia," currently Southern Vietnam) and the island of Koh Tral ("Tral Island," also known as Phu Quoc). (See maps below)

Historic Title

Cambodian rule over Khmer Krom lands dates back many centuries.  A Cambodian Constitution, known as "Kram Srok," promulgated in 1615 (Grand Era 1693) under His Majesty Chey Cheystha Reamea Eysaur clearly lists Khmer Krom provinces and their governors and titles. A French official cartographer in documenting the region in a map dated 1686, designated delta territories and Koh Trol as parts of Cambodia.  British official cartographer John Crawfurd did the same in 1828.  In an internal British official memorandum (1778) sent to Governor-General Hastings, Charles Chapman, a British envoy to Cochin China, rightly advised Hastings that “Donai...is properly a province of Cambodia” (J.I.A.E. & A. Vol. 5, 1852).  When the French arrived in the late 19^th century, Cambodia’s front line was at the Vinh Te Canal, and the delta region up to Dong Nai province still appeared on Southeast Asian maps as a part of Cambodia.

Continuous Claim

Cambodia has never given up its historic claim to Khmer Krom territories or to Koh Tral.  For instance, a few months before France landed in Saigon, King Ang Duong sent Emperor Napoleon III a letter warning him about Cambodia’s ownership of the Khmer Krom territories that had been seized by the Vietnamese.  The King’s letter dated 25 November 1856 states:

...that of Don-nay, seized more than two hundred years ago; but much more recently those of Saigon, Long-Ho; Psarded, Mi-tho, Pra-Trepang, Ongmor, Bassac, Moatchruk, Cramuon-Sa, TiecKhmau, Pean [Hatien], and the island of Koh Trol and Trelach [Poulo Condore].  If by chance, the Annamese [Vietnamese] would offer any of these lands to Your Majesty, I beg him not to accept them, for they belong to Cambodia.  I beg Your Majesty to have compassion for me and my people so that we may see an end to our loss rather than suffocate in this narrow kingdom.

On 19 February 1859, King Duong attempted to retake the territories by force.  Although his troops were crushed, both the attempt and the King's letter to the Emperor of France demonstrates that Cambodia has never given up title over the territory.  The King died the following year.

Almost 100 years later, King Duong's great-great-grandson, King Norodom Sihanouk, continued to claim the territories as Khmer and attempted to reclaim them from the Vietnamese.  When the Japanese were in control of Indochina, the King, echoing King Duong’s letter to Napoleon III, informed the Japanese by his letter dated 25 June 1945 of Cambodia’s title to the territories.  During the Geneva Conference, by Memorandum dated 24 April 1954, Cambodia again claimed the territories and demanded their return.  All Khmer claims apparently have fallen on deaf ears.

French Transfer and the Brevie Line

If it had not been for Ho Chi Minh, Cambodia might have regained some of its territories in 1949.  By this time, however, the French had decided to install Emperor Bao Dai to the throne so that he would help them harass Ho Chi Minh’s forces in the North.  Since a majority of the French National Assembly deputies then were communists who supported their communist comrade, Ho Chi Minh, Cambodia’s claim was dropped from the Assembly’s agenda and France gave Cochin China to Vietnam.

The Brevie Line, the line used to demarcate territory giving Koh Tral to Vietnam, does not and should not have legal effect in this instance.  The reason the Brevie Line was drawn dates back to 1913 when Cochin China and Cambodia received an application for mining concessions on some of the offshore islands.  Because of Cambodia's historic claims, the Hatien and Kampot French Residents unilaterally sought advise from the Governor-General of Indochina.  As a result, the French Governor-General Jules Brevie of Indochina, by Letter of 31 January 1939, unilaterally proclaimed an administrative line (Brevie Line) that followed an azimuth of 126 degrees from true north to the point where the land boundary between Cambodia and Cochin China met the coast.  This line intersected the southern part of Koh Tral.  Brevie also decided that police and administrative jurisdiction of this area should be given to Cochin China, the French colony.  He made it clear, however, that “the question of territorial dependence of these islands remains reserved.”

It is clear from Brevie’s letter that the drawing of the Brevie line was for administrative purposes only.  Brevie's intention was not to give Koh Tral to Vietnam, especially since a Vietnam did even not exist at the time.  Cochin China was, after all, then still a French colony.  Furthermore, even had it been Brevie's intention to give Koh Tral to a future Vietnam, he would not have had the power to do so because Cambodia at this time was a French protectorate only, not a colony.  Therefore, the international law principle of utis posseditis (colonial administrative division become international boundary after de-colonization) does not apply to this case, and the Brevie line should not be taken as an official delineation of territory, especially considering Brevie himself expressly stated that “the question of territorial dependence of these islands remains reserved.”

Vietnam's own position casts further doubt as to the legitimacy of using the Brevie line to demarcate Cambodian-Vietnam boundaries. Successive Vietnamese governments, including the current one, have not recognized the Brevie Line as maritime border.  Considering traditional title, Vietnam as colonizing power, and the island’s location, Cambodia is entitled to possession of the island of Koh Tral.

Recent Events

Unlike prior regimes, the Khmer Rouge did not make any claim to Koh Tral at all.  They in fact begged the Vietnamese to recognize the Brevie Line as the official boundary, thus willing to accept the application of the international law principle of Uti Possidetis (although as stated above, this principle does not strictly apply to Cambodia as it was only a protectorate).  In doing so, the KR reminded the Vietnamese of its 1967 Declaration that Vietnam respected the Brevie Line as the boundary.  Vietnam refused to apply international law and ignored its 1967 Declaration.  Instead, Vietnam demanded that Cambodia concede even more of its territorial waters.  As is documented in the minutes of the negotiations, the KR vehemently objected to the demand and announced that they would not give Vietnam an inch past the Brevie line. 

Vietnam did not want to accept the Brevie Line as a boundary and insisted that the principle of equidistance be used instead because by using the latter principle to determine maritime ownership (i.e., a line of equidistance between Cambodian and Vietnamese islands lying north and south of the Brevie Line), Vietnam would gain an area of sea and seabed measuring at least 860 square nautical miles.  Vietnam ignored the fact that the equidistance principle had been abandoned in international law since 1969.  Additionally, Vietnam, in August 1978, made an unreasonable and unjustifiable claim to Koh Poulo Wai, an island north of the Brevie Line.  The KR Foreign Ministry through its Radio Phnom Penh rightly reacted: “Poulo Wai and the surrounding territorial waters have been under the sovereignty of Cambodia since time immemorial” (Honolulu Advertiser 21/8/78).

The KR’s refusal to give in to Vietnam’s demands is one reason why Vietnam invaded Cambodia in December 1978.  As a result, the Heng Samrin/Hun Sen regime signed treaties of 1983 and 1985 (likely under Vietnamese instruction or force) giving all the disputed territories to Vietnam.  The so-called Historical Waters Treaty of 1982 signed by Hun Sen and Nguyen Co Thach basically gave to Vietnam the territorial waters it had demanded of the KR (See Map attached to this 1982 Treaty).  As these treaties were sign while Vietnamese troops were occupying Cambodia (meaning there is a high probability they were signed by officials under threat or duress), their validity is subject to scrutiny.

Passage of Time

Has Cambodia legally lost Kampuchea Krom and Koh Trol due to the fact that the Vietnamese and French have been colonizers of these territories for so many years?

Passage of time does not affect a nation's rightful title to territories once under its rule, as foreign colonization in Southeast Asia and elsewhere demonstrate.  The Philippines was conquered and colonized by foreign powers from 1564 to 1946.  It remained a colony of Spain from 1564 until 1898, when, after Spain lost its war to US forces led by Admiral Dewey, it was forced by the 1898 treaty to sell the Philippines to America for 20 dollars.  The Philippines thereafter remained under American rule until July 1946, for a total of 382 years under colonization.  Another similar precedent is the State of Israel which was only “re-established” in 1948 after a 2000-year absence.  Assuming that the Vietnamese completed their colonization of Khmer Krom in 1789, by 1946 the Khmer delta territories have only been colonized for approximately 157 years, by 2002, 213 years.

De-colonization is compulsory under international law and the UN Charter, to which Vietnam is a party.  The boundary line between Kep/Kompong Som and Koh Tral are collateral to the central issue of de-colonization.  Under international law, Cambodia has neither lost Kampuchea Krom nor any other Khmer Krom territories.

>>> Read letters by the author to King Sihanouk (Sept 02) and Chairman
        of Cambodia-Vietnam Border Commission Var Kim Hong (Feb 03)
        further addressing Cambodian territorial boundaries >>>

>>> Learn more about the Khmer Krom at the
        Khmer Kampuchea Krom Federation website >>>

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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 
————————-————————-————
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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The Khmer Krom People

The Khmer Krom people are the inhabitants of the South Eastern parts of Cambodia and Vietnam, where they are an ethnic minority, in the area that makes up the delta of the Mekong River. There are no less than eight million Khmer Krom people around the world; most of them living in different parts of Cambodia, while a little over million are found in Vietnam. The Khmer Krom people speak the Khmer language, which is also the national language of Cambodia.

The Khmer Krom people are mostly Buddhists and those living in Cambodia practice Theravada Buddhism, the oldest surviving school of Buddhism in the world. The Vietnamese Khmer Krom practice Mahayana Buddhism and a small portion of the community also practice Islam and Christianity. Their religious identity separates them from the rest of the people of the Indochina Region.

The Khmer Krom people trace their origins even before the Khmer Empire, and have thought to inhabit their native region since the first century AD. The Khmer Empire lasted from the 9th century AD to the 15th century, and was the most powerful empire in South East Asia during its peak period during the 12th century, particularly when the Angkor Wat was built.

Later, in the 17th century, the Khmer Krom people, who now currently live in Vietnam, were separated from the rest of their community in Cambodia, as Vietnamese settlers occupied the Mekong River Delta region. In fact, the modern day Vietnamese capital of Ho Chi Minh City, was known as Prey Nokor at the time of the Khmer Krom occupation, and was an important port city to the community.

After the French colonization of the region in 1863, the Mekong River delta was included in Vietnam after the independence of Vietnam from the French occupation. Cambodia protested on this step but to no avail, and the division of the Khmer Krom people led to tensions between Cambodia, which gained independence in 1954, and Vietnam, which further paved the way to violent conflicts between the states in the 1970s.

The Khmer Krom people have a rich cultural heritage which could be truly explored by visiting the heart of their homeland, the Mekong River Delta in Cambodia. This is where the cultural values of the Khmer Krom flourished and where you can find most of the cultural attractions that are representative of the people. Attractions like the Khleang Pagoda in Soc Trang, and other sites such as Long An, and Ving Long in the Mekong River Delta offer a good insight into their culture.

The Khmer Krom people also follow their distinct Lunar calendar, based on the Buddhist calendar, the practice of which is thought to have been originated from the Angkor period of the Khmer Empire. The Khmer zodiac however, seems to be an inspiration of the Chinese zodiac, and the local names of animals are associated with years, as is the case in the latter. The Khmer New Year is celebrated mostly on April 13, and sometimes on April 14.

The Khmer Krom people are represented by the Khmer-Kampuchea Krom Federation, which claim to be the only legitimate representative organization of the community and is a member of the Unrepresented Nations and People Organization. Although the organization maintains a non-political stance, but it primarily works to propagate awareness for the rights of the Khmer Krom community and to attract the attention of the world to the Human Rights violations they are facing in Vietnam.

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Empowering Khmer Krom Youths Internationally

The Khmers Kampuchea-Krom Federation Youth Committee (KKFYC) is an active committee of the Khmers Kampuchea-Krom Federation (KKF). The committee represents all Khmer Krom youth groups, clubs, and associations internationally that are recognized by the KKF.
KKFYC is an international youth organization created for the sole purpose of developing activities and programs to fulfil the mission of KKF as an indigenous organization representing millions of Khmer Krom people in the Mekong Delta of Vietnam.....

The KKFYC works in collaboration with members of the Khmers Kampuchea-Krom Federation to bring international awareness and attention to the issue of the Khmer Krom people.

In particular, it aims to promote the use of international law instruments and United Nations treaties to its people across the world, especially in Kampuchea-Krom, to allow the Khmer Krom people to fully achieve their rights to self-determination which is stated, “All peoples have the right to self-determination…” in the First Article common to the International Covenant on Civil and Political Rights and the International Covenant on Economic, Social and Cultural Rights.

Its core representatives are recognized youth leaders at their local and international level and are equipped with working knowledge and vast experience within their communities as well as being active participants at human rights sessions in the United Nations.

In true fulfilment of the term, “Tompeng Khnong Reussey”, the Khmer Krom youths are dedicated individuals found across America, Australia, Cambodia, Canada, Europe, Vietnam, and around the world.

They are the forerunners of the Khmers Kampuchea-Krom Federation organization and play a critical role in fundraising, preparing documentation and delivering speeches at international and local conferences.

As a KKFYC member, you will be involved in a wide range of activities and initiatives to increase the international awareness surrounding the plight of the Khmer Krom people.

Such activities include:

• Empowering  Khmer Krom youth internationally
• Networking Khmer Krom youth group globally

• Bridging the generation gap between the elders and the young
• Preparing younger generation for future KKF's leadership
• Conducting Research, Documentation, and Presentations
• Writing articles and publishing on Khmer Krom websites
• Being major event coordinators/ organisers

We hope that you will join us to help the millions of voiceless Khmer Krom people in Kampuchea Krom achieve their long overdue basic human rights and fundamental freedoms.

KKFYC Team

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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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Universal Declaration of Human Rights

Adopted and proclaimed by General Assembly resolution 217 A (III) of 10 December 1948. Download Khmer version of this declaration.

On December 10, 1948 the General Assembly of the United Nations adopted and proclaimed the Universal Declaration of Human Rights the full text of which appears in the following pages. Following this historic act the Assembly called upon all Member countries to publicize the text of the Declaration and "to cause it to be disseminated, displayed, read and expounded principally in schools and other educational institutions, without distinction based on the political status of countries or territories."

PREAMBLE

Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world. Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people. Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law. Whereas it is essential to promote the development of friendly relations between nations. Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom. Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms. Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge.

Now, Therefore THE GENERAL ASSEMBLY proclaims THIS UNIVERSAL DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction.

Article 1:

All human beings are born free and equal in dignity and rights.They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Article 2:

Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

Article 3:

Everyone has the right to life, liberty and security of person.

Article 4:

No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.

Article 5:

No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

Article 6:

Everyone has the right to recognition everywhere as a person before the law.

Article 7:

All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

Article 8:

Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

Article 9:

No one shall be subjected to arbitrary arrest, detention or exile.

Article 10:

Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

Article 11:

1. Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.

2. No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.

Article 12:

No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.

Article 13:

1. Everyone has the right to freedom of movement and residence within the borders of each state.

2. Everyone has the right to leave any country, including his own, and to return to his country.

Article 14:

1. Everyone has the right to seek and to enjoy in other countries asylum from persecution.

2. This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.

Article 15:

1. Everyone has the right to a nationality.

2. No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.

Article 16:

1. Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.

2. Marriage shall be entered into only with the free and full consent of the intending spouses.

3. The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.

Article 17:

1. Everyone has the right to own property alone as well as in association with others.

2. No one shall be arbitrarily deprived of his property.

Article 18:

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Article 19:

Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

Article 20:

1. Everyone has the right to freedom of peaceful assembly and association.

2. No one may be compelled to belong to an association.

Article 21:

1. Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.

2. Everyone has the right of equal access to public service in his country.

3. The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

Article 22:

Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.

Article 23:

1. Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.

2. Everyone, without any discrimination, has the right to equal pay for equal work.

3. Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.

4. Everyone has the right to form and to join trade unions for the protection of his interests.

Article 24:

Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.

Article 25:

1. Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.

2. Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.

Article 26:

1. Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.

2. Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.

3. Parents have a prior right to choose the kind of education that shall be given to their children.

Article 27:

1. Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.

2. Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.

Article 28:

Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.

Article 29:

1. Everyone has duties to the community in which alone the free and full development of his personality is possible.

2. In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.

3. These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.

Article 30:

Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

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