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Showing posts with label History. Show all posts
Showing posts with label History. Show all posts

Poem & Picture dedicated to the 62nd anniversary of the loss of Kampuchea Krom on 04 June 2011

Friday, June 3, 2011

Khmer people

Thursday, June 2, 2011

Khmer people (ខ្មែរ, English pronunciation: /ˈkmɛər/ or /kəˈmɛər/) are the predominant ethnic group in Cambodia, accounting for approximately 90% of the 14.8 million[1] people in the country. They speak the Khmer language, which is part of the larger Mon-Khmer language family found throughout Southeast Asia. The majority of the Khmer are followers of the Khmer style of Buddhism, a highly syncretic version which blends elements of Theravada Buddhism, Hinduism, animism and ancestor-spirit worship.[9] Significant populations of Khmers reside in adjacent areas of Thailand (Northern Khmer) and the Mekong Delta region of neighboring Vietnam (Khmer Krom). Full article at: Khmer People

Heroic Oknha Son Kuy, Khmer national hero, Governor of Preah Trapeang Province, Kampuchea Krom

Kampuchea Krom at a glance

Tuesday, May 24, 2011

MAP OF KAMPUCHEA KROM

Originally posted at: Khmer Kampuchea Krom Community.

Kampuchea Krom is rich in history and civilized culture before the Vietnamese settlers arrived on the northern border with Champa Kingdom.

Kampuchea Krom is the oldest land in Southeast Asia.

The Khmers called this part of the Khmer Empire [Present day Kingdom of Cambodia], Kampuchea Krom. Kampuchea Krom is also known as Lower Cambodia, Mekong Delta, or Cochin China. The Khmer populations of this beautiful landscapes share the same race,
religion, national language, culture, custom, tradition, and great history as the Khmers in Cambodia. Kampuchea Krom is slightly smaller in size than her motherland, Kingdom of Cambodia.

Kampuchea Krom or Cochinchina becomes part of French Indochina on October 17, 1887.

KAMPUCHEA KROM AT A GLANCE

Kampuchea Krom is composed of 68,965 square kilometers, 21 provinces and municipalities, two large islands - Koh Tral and Koh Tralach, 171 districts, 1,368 communes, 14,778 villages, more than 13 million Khmers, more than 567 Buddhist pagodas and more than 20,000 Theravada Buddhist monks.

99% of populations are Theravada Buddhists.

The Khmer kings, governments, regimes and citizens have never relinquish (give up) this part of their country to foreigners.

Kampuchea Krom has been under an ongoing colonial control since her division from motherland, Cambodia.

June 4, 1949 is the date that the Khmer Kampuchea Krom citizens grieve. The Khmer Kampuchea Krom people have organized Buddhist Service annually to honor the fallen Khmer Buddhist monks and heroes, who sacrificed their lives for Kampuchea Krom and Theravada Buddhism.

Colonial France divided, ceded and transferred Kampuchea Krom to colonial Vietnam on this date. The freedom of Khmer Kampuchea Krom has been mostly stripped by the Vietnamese ruling regimes and governments since. The French colonial administration committed injustice upon the more than 13 million Khmers of this beautiful fertile land.

Justice remains elusive for Cambodia, Kampuchea Krom and her citizens.

And...The struggle to regain freedom and human rights by the Khmers in Kampuchea Krom continues as long as injustice commits by the ruling Vietnamese regime(s) has not produced a fruitful result.

The followings are Khmer provincial, municipal and island names that the Vietnamese authorities have changed repeatedly.

1. Preah Trapeang province
in Vietnamese - Tra Vinh
(Vinh Binh)
circa 1731, 1840 Vietnamese encroached and conquered

2. Khleang province
in Vietnamese - Soc Trang
circa 1758, 1840 Vietnamese encroached and conquered

3. Mort Chrouk province
in Vietnamese - Chau Doc
circa 1715, 1757 Vietnamese encroached and conquered

4. Kramuon Sor province
in Vietnamese - Rach Gia
circa 1715, 1757, 1758 Vietnamese encroached and conquered

5. Pol Leav province
in Vietnamese - Bac Lieu
circa 1840 Vietnamese encroached and conquered

6. Tuk Khmau province
in Vietnamese - Ca Mau
circa 1840 Vietnamese encroached and conquered

7. Peam Banteay Meas province
in Vietnamese - Ha Tien
circa 1715 Vietnamese encroached and conquered

8. Prek Russey province
in Vietnamese - Can Tho
circa 1758, 1840 Vietnamese encroached and conquered

9. Long Hor province
in Vietnamese - Vinh Long
circa 1731 Vietnamese encroached and conquered

10. Peam Barach province
in Vietnamese - Long Xuyen
circa 1715, 1731 Vietnamese encroached and conquered

11. Raung Domrei province
in Vietnamese - Tay Ninh
circa 1770 Vietnamese encroached and conquered

12. Prey Nokor city
in Vietnamese - Ho Chi Minh city (Saigon)
circa 1696 Vietnamese encroached and conquered


13. Tuol Tamoak province
in Vietnamese - Thu Du Mot
circa 1696 Vietnamese encroached and conquered

14. Phsar Dek province
in Vietnamese - Sadec
circa 1757 Vietnamese encroached and conquered

15. Changva Trapeang Sraka Trey
province in Vietnamese - Bien Hoa
circa 1651 Vietnamese encroached and conquered

16. Me Sor province
in Vietnamese - My Tho
circa 1731 Vietnamese encroached and conquered

17. Preah Suorkea province
in Vietnamese - Baria
circa 1651 Vietnamese encroached and conquered

18. Koh Koang province
in Vietnamese - Go Cong
circa 1731 Vietnamese encroached and conquered

19. Kampong Russey province
in Vietnamese - Ben Tre
circa 1732 Vietnamese encroached and conquered

20. Kampong Kou province
(New name) in Vietnamese - Tan An
circa 1669 Vietnamese encroached and conquered

21. O Kab province
in Vietnamese - Vung Tau
circa 1651 Vietnamese encroached and conquered

22. Koh Tralach (Tralach Island)
in Vietnamese - Con Dao (Con Son)
circa 1765 Vietnamese encroached and conquered

23. Koh Tral (Tral Island)
in Vietnamese - Phu Quoc island
circa 1939 Vietnamese encroached and conquered

Koh Tral Island has an area of 567 square kilometers; about 62 kilometers long and between 3 kilometers and 28 kilometers wide. The island physically is located closest to Cambodia's Kep seaside city. Visitors can see Koh Tral Island from the coastline of Kep. It is about a 30-minute motorized boat ride.

Bora Touch counters the Thai Foreign Ministry's statement on border dispute

Saturday, February 5, 2011

By Bora Touch
Lawyer at the Supreme Court of State of New South Wales, Australia
Member of the Cambodian Bar Association
A founder and Board director of the Legal Aid of Cambodia

Below is my response to: "Thailand's Foreign Ministry statement concerning the Cambodian flag over Keo Sikha Kiri Svara Pagoda" published by The Nations, February 1, 2011. My comments begin with "Bora Touch" and the Thai Foreign Ministry's statement begins with "Thai FM"

Thai FM: The Foreign Ministry's statement concerning the Cambodian flag over Keo Sikha Kiri Svara Pagoda:

"With reference to the declaration of the Ministry of Foreign Affairs and international cooperation of the Kingdom of Cambodia dated January 28, 2011 regarding the issue of the flag of the Kingdom of Cambodia that is flying over the "Keo Sikha Kiri Svara" Pagoda, the Ministry of Foreign Affairs of the Kingdom of Thailand wishes to state the following:

1. According to the Memorandum of Understanding between the Government of the Kingdom of Thailand and the Government of the Kingdom of Cambodia on the Survey and Demarcation of Land Boundary of 2000, the 1904 and 1907 Treaties and "other documents relating to the application" of both treaties are the relevant legal documents to determine the boundary line. Thailand therefore does not accept the assertion by Cambodia that the 1:200,000 map is the basis for determining the boundary.

BORA TOUCH: The International Court of Justice (ICJ) in 1962 ruled that the 1:200,000 map, or the Dangrek Section or Annex I Map as known in the ICJ proceeding, (and all of the 1:200,000 maps) is valid and forms part of the 1904 and 1907 Siam - France (Cambodia) delimitation treaties. The Memorandum of Understanding on the Survey and Demarcation of Land Boundary of 2000 stipulates:

Article 1: The survey and demarcation of the land boundary between the Kingdom of Cambodia and the Kingdom of Thailand shall be jointly conducted in accordance with the following documents:

a) ... The Convention between France [Cambodia] and Siam [Thailand] modifying the stipulations of the Treaty of 3 October 1893, regarding the Territorial Boundaries and Other Arrangements, signed at Paris, 13 February 1904.

b) ... The Treaty between the His Majesty the King of Siam and the President of the Republic of France, singed at Bangkok, 23 March 1907 ... and the Protocol Concerning the Delimitation of Boundaries and Annexed to the Treaty of 23 march 1907; and

c) Maps which are the results of the demarcation works of the Commissions of the Delimitation of the Boundary of the Indochina [Cambodia] and Siam ... set up under the Covnention of 1904 and the Treaty of 1907 between France [Cambodia] and Siam [Thailand] and other documents relating to the application of the Convention of 1904 and the Treaty of 1907 between France[Cambodia] and Siam [Thaiand].

The Terms of Reference and Master Plan for the Joint Survey and Demarcation of Land Boundary between Cambodia and Thailand (TOR) of 23 March 2003 stipulates:

1.1.3. Maps which are the results of the Demarcation Works of the Commissions of Delimitation of boundary between Indochina [Cambodia] and Siam [Thailand].. sep up under the Convention of 1904 and the Treaty of 1907 between France [Cambodia] and Siam [Thailand] (theferafter referred to as "the maps of 1:200,000") and other documents relating to the application of the Convention of 1904 and the Treaty of 1907 between France [Cambodia] and Siam [Thailand].

Paragraph 10 of the Terms of Reference emphasises:

"This TOR is without prejudice to the legal value of the previous agreements between France and Siam concerning the delimitation of boundary, nor to the value of the Maps of the Commissions of the Delimitation of Boundary between Indochina [Cambodia] and Siam [Thailand] set up under the Convention of 13 February 1904 and the Treaty of 23 March 1907, reflecting the boundary line of Indochina and Siam"

Clearly the maps referred to are the 1:200,000 map(s) which, as mentioned above, the ICJ in 1962 ruled to be valid and forms part of the 1904 (and 1907) treaties. Thailand is therefore not in a position to assert that the 1:200,000 maps (one of which is known as Dangrek Section or Annex I map in which the PreahVihear Temple is situated) are not valid. There is no legal basis for such an assertion and to make such an assertion would amount to saying that, in contravention of the UN Charter, Thailand does not accept and will not enforce the Judgment of the ICJ.

Thai FM: 2. Cambodia also admitted in the aforementioned declaration that the decision of the International Court of Justice (ICJ) of 1962 did not rule on the question of the boundary line between Thailand and Cambodia.

Bora Touch: Contrary to Thailand's assertion, in 1962 the ICJ ruled unambiguously that the 1:200,000 maps (the Dangrek Section or Annex I Map included) is valid and is a part of the 1904 and 1907 treaties. Since the ICJ accepted and ruled that the map(s), which is the result of the boundary demarcation of the French-Siamese Joint Commissions, is valid and a part the treaties, the ICJ decided that it was unnecessary to rule on the question of boundary because the matter was decided (the map was ruled to be valid). The question did not need an answer as it was determined by the map(s). As scholar Kieth Highet (1987) pointed out: "the Court held that since the location indicated in the map had been accepted, it was unncessary to examine the physical location of boundary as derived from the terms of the Treaty". The ICJ did rule on the boundary question by ruling that map was valid.

Thai FM: 3. Thailand maintains that the "Keo Sikha Kiri Svara" Pagoda is situated on Thai territory, and demands that Cambodia remove both the pagoda and the Cambodian flag flying over the pagoda. This is a reiteration of the many protests that Thailand has submitted to Cambodia regarding the activities carried out in the pagoda and the surrounding area, all of which constitute violations of sovereignty and territorial integrity of the Kingdom of Thailand.

Bora Touch: According to the 1:200,000 map (or the Dangkrek Section or Annex I map), the Preah Vihear Temple and the 4.6 sq km parcel of land undisputedly are inside Cambodian territory. Thailand and Cambodia agree that the "Keo Sikha Kiri Svara" Pagoda is situated in the 4.6 sqkm parcel of land.

Thai FM: 4. The Ministry reaffirms Thailand's commitment to resolving all boundary issues with Cambodia in accordance with international law through peaceful means under the framework of the Thai-Cambodian Joint Commission on Demarcation for Land Boundary (JBC). The determination of the boundary line in the area of the Temple of Phra Viharn [Preah Vihear Temple] is still subject to ongoing negotiation under the framework of the JBC."

Bora Touch: It is misleading for Thailand to say it applies international law in this regard. It obviously failed to perform the obligations as stipulated under the ICJ Judgment of 1962. It thus has violated article 94(1) of the UN Charter/. Cambodia complains to the UN Security Council for appropriate measures against Thailand: Art 94(2).

Original ពង្សសាវតាខ្មែរ (Pung Savada Khmer)



Document Events of KC 50 in Khmer Kampuchea Krom by Thach Xe

Tuesday, February 1, 2011

ឆ្នាំ​១៩៩១៖ ចិន​ប្តូរ​យុទ្ធសាស្ត្រ​ជាថ្មី លើក​នេះ គឺ​ដើម្បី​ទប់ទល់​នឹង​ភេរវកម្ម​អ៊ីស្លាម​ជ្រុលនិយម

Tuesday, January 18, 2011

ផែនទី​ប្រទេស​ចិន​រុស្ស៊ី និង​អាស៊ី​កណ្តាល
ផែនទី​ប្រទេស​ចិន​រុស្ស៊ី និង​អាស៊ី​កណ្តាល
©
ដោយ តាន់ ហ្សង់-ហ្វ្រង់ស្វ័រ
ថ្ងៃ​នេះ​ហ្សង់-ហ្វ្រង់ស័រ​ តាន់ សូម​បន្ត​ពិនិត្យ​មើល​ទៅ​លើ​ស្ថានភាព​ភូមិសាស្រ្ត​នយោបាយ​របស់​ប្រទេស​ចិន​ត​ទៅ​ទៀត។
នៅ​ដើម​ទសវត្សរ៍​ទី​៩០ អ្វី​ដែល​ធ្វើ​ឲ្យ​ថ្នាក់ដឹកនាំ​ចិនបារម្ភ​ខ្លាំង គឺមនោគមវិជ្ជាអ៊ីស្លាមជ្រុល​និយម ដោយហេតុតែ​ការ​ប្រែប្រួល​ស្ថានភាព​នៅ​តំបន់​អាស៊ី​កណ្តាល និង​ជាពិសេស នៅ​ប្រទេស អាហ្កហ្កានីស្តង់(Afghanistan)។ គឺ​នៅ​ក្នុង​បរិបទ​នេះ​ហើយ​ដែល​ទីក្រុង​ប៉េកាំង​សម្រេច​ប្តូរ​យុទ្ធសាស្រ្ត​ របស់​ខ្លួន។

នៅ​ដើម​ទសវត្សរ៍​ទី​៩០ ថ្នាក់​ដឹក​នាំ​ចិន​បាន​សម្រេច​ប្តូរ​យុទ្ធសាស្រ្ត​របស់​ខ្លួន​ជា​ថ្មី​ម្តង ​ទៀត ពីព្រោះ​ភូមិសាស្ត្រ​នយោបាយ​ពិភពលោក និង​ស្ថានភាព​ក្នុង​ប្រទេស​ចិន​ប្រែប្រួល។ នៅ​លើ​ឆាក​អន្តរជាតិ បរិបទ​ផ្លាស់ប្តូរ ដោយហេតុតែ​ការ​រលាយ​បាត់​ទៅ​នៃ​សហភាព​សូវៀត នៅ​ថ្ងៃ​ទី​២៦ធ្នូ​ឆ្នាំ​១៩៩១។ នៅ​ក្នុង​ប្រទេស​ចិន​វិញ មាន​ការ​រំជើបរំជួល​កើត​ឡើង​ នៅ​ស៊ីងជាំង (Xinjiang) ប៉ែក​ខាង​លិច​នៃ​ប្រទេស។ នៅ​ទី​នោះ ពួក​អ៊ុយហ្កួរ (Ouïgours) ដែល​ជា​អ្នក​កាន់​សាសនា​អ៊ីស្លាម នាំ​គ្នា​ទាមទារ​ឯករាជ្យ​បង្ក​ឃាតកម្ម​និង​ភេរវកម្ម។

ហេតុអ្វី​បាន​ជា​ថ្នាក់​ដឹក​នាំ​ចិន​ត្រូវ​បង្ខំ​ចិត្ត​ប្តូរ​យុទ្ធសាស្ត្រ ក្រោយ​ពេល​ដែល​សហភាព​សូវៀត រលាយ? ការ​រលាយ​បាត់​ទៅ​នៃ​សហភាព​សូវៀត​បាន​ធ្វើ​ឲ្យ​សាធារណរដ្ឋ​អាស៊ី​កណ្តាល​ ទាំង​ប្រាំ គឺ Kazakhstan Kirghizstan Ouzbékistan Tadjikistan និង Turkménistan ក្លាយ​ជា​រដ្ឋ​ឯករាជ។ ក្រោយ​ឆ្នាំ​១៩៩១ អាស៊ី​កណ្តាល​លែង​ជា​កម្មសិទ្ធ​របស់​រុស្ស៊ី​ទៀត​ហើយ ជា​ហេតុ​ធ្វើ​ឲ្យ​ចិន​សម្លឹង​ឃើញ​ប្រេងកាត​ដ៏​ច្រើន​សន្ធឹកសន្ធាប់​របស់​ តំបន់​នេះ។ តាម​ពិត សូម្បី​តែ​រុស្ស៊ី​ខ្លួន​ឯង សហរដ្ឋអាមេរិក និង​ឥណ្ឌា ក៏​សម្លឹង​ឃើញ​ប្រយោជន៍​នៃ​ភូមិភាគ​អាស៊ី​កណ្តាល​នេះ​ដែរ។

ម៉្យាង​វិញ​ទៀត ចិន​ចាំ​បាច់​ត្រូវ​តែ​យក​ចិត្ត​ទុក​ដាក់​ទៅ​លើ​តំបន់​យុទ្ធសាស្ត្រ​មួយ​នេះ ​ជាទី​ដែល​ប្រជាជន​ច្រើន​លើស​លប់​ជា​អ្នក​កាន់​សាសនា​អ៊ីស្លាម ពីព្រោះ​មនោគមវិជ្ជា​អ៊ីស្លាម​ជ្រុល​និយម​អាច​ធ្លាយ​ចេញ​ពី​តំបន់​អាស៊ី​ កណ្តាល​នេះ ហើយ​អាច​ឆ្លង​ចូល​មក​ក្នុង​ខេត្ត​ស៊ីងជាំង​របស់​ចិន ដែល​ជាប់​ជិត​បង្កើយ​នៅ​ទី​នោះ។

ប្រឈម​មុខ​នឹង​បរិបទ​ថ្មី​បែប​នេះ​នៃ​ពិភពលោក ថ្នាក់ដឹកនាំ​ចិន​បាន​ជ្រើស​យក​យុទ្ធសាស្ត្រ​ពីរ ដែល​ត្រូវ​អនុវត្ត​ទន្ទឹម​គ្នា។ នៅ​ម្ខាង ចិន​ត្រូវ​ខ្នះខ្នែង​បន្ត​រក្សា​ស្ថិរភាព​នៅ​ក្នុង​តំបន់​ជុំវិញ​ខ្លួន ដើម្បី​ឲ្យ​ប្រទេស​ខ្លួន​អាច​បន្ត​បោះ​ជំហាន ទៅ​រក​ភាព​រុងរឿង​ផ្នែក​សេដ្ឋកិច្ច​បាន។ នៅ​ម្ខាង​ទៀត ចិន​ត្រូវ​រក​មធ្យោបាយ​ទប់ទល់​នឹង​ការ​គំរាមកំហែង​នៃ​មនោគមវិជ្ជា​អ៊ីស្លាម​ ជ្រុល​និយម។ ដើម្បី​រក្សា​ស្ថិរភាព​នៅ​ក្នុង​តំបន់ ថ្នាក់​ដឹក​នាំ​ចិន​ផ្តើម​សម្រួល​ទំនាក់ទំនង​ទូត ជាមួយ​ប្រទេស​អាស៊ី​កណ្តាល​ទាំង​ប្រាំ ចាប់​ពី​ខែ​មករា​ឆ្នាំ​១៩៩២​ទៅ។

ដោយឡែក ចាប់​ពី​ឆ្នាំ​១៩៩២​ទៅ​ដែរ ចិន​និង​រុស្ស៊ី​ក៏​ផ្តើម​ខិត​ចូល​ជិត​គ្នា ពីព្រោះ​ប្រទេស​ទាំងពីរ​បារម្ភ​ខ្លាំង នៅ​ចំពោះមុខ​ពួក​តាលីបង់ (Taliban) ដែល​ជា​ពួក​ឆ្គួត​លីលា​នឹង​មនោគមវិជ្ជា​អ៊ីស្លាម​ជ្រុល​និយម និង​ដែល​កំពុង​វាយ​ក្តោបក្តាប់​យក​ប្រទេស​អាហ្កហ្កានីស្តង់ (Afghanistan)។ នៅ​ខែ​កញ្ញា​ឆ្នាំ​១៩៩៦ ពួក​តាលីបង់​ចូល​កាន់កាប់​ទីក្រុង​Kaboul ជាហេតុ​ជំរុញ​ចិន​និង​រុស្ស៊ី​ឲ្យ​រួបរួម​គ្នា ដើម្បី​ទប់ស្កាត់​កុំ​ឲ្យ​ឥទ្ធិពល​អ៊ីស្លាម​ជ្រុល​និយម​ធ្លាយ​ចេញ​ពី​ អាហ្កហ្កានីស្តង់​ចូល​មក​ក្នុង​តំបន់​អាស៊ី​កណ្តាល។ ក្នុង​ន័យ​​នេះ នៅ​ឆ្នាំ​១៩៩៦ ចិន​រុស្ស៊ី Kazakhstan, Kirghizstan និងTadjikistan បាន​បង្កើត​ក្រុម​សៀងហៃ«Groupe de Shanghai»។ អង្គការ​នេះ ដែល​ក្រោយ​មក គឺ​នៅ​ឆ្នាំ​២០០១ Ouzbékistan សូម​ចូល​ជា​សមាជិក​ដែរ​នោះ មាន​គោល​ដៅ​ពីរ។ ទីមួយ​គឺ​ប្រយុទ្ធ​ទប់ទល់​នឹង​ភេរវកម្ម និង​ទី​ពីរ​គឺ​ពួត​ដៃ​គ្នា​ទប់​ស្កាត់​កុំ​ឲ្យ​សហរដ្ឋអាមេរិក​អុងអាត់​តែ​ ឯកឯង​ពេក នៅ​លើ​ឆាក​អន្តរជាតិ។

សម្រេច​សម្រួច​ទៅ ពេញ​មួយ​ទសវត្សរ៍​ទី​៩០ ចិន​មិន​ត្រឹម​តែ​រក្សា​ស្ថិរភាព​បាន​ល្អ នៅ​ក្នុង​តំបន់​ជុំវិញ​ប្រទេស​ខ្លួន​ប៉ុណ្ណោះ​ទេ លើស​ពី​នេះ​ទៅ​ទៀត ចិន​បាន​ឆ្លៀត​ប្រឹងប្រែង​ដោះ​ស្រាយ​បញ្ហា​ព្រំដែន ជាមួយ​បណ្តា​ប្រទេស​ជិត​ខាង។ គោលដៅ គឺ​ធានា​ឲ្យ​ការ​អភិវឌ្ឍន៍​សេដ្ឋកិច្ច​នៃ​ប្រទេស​បន្ត​មាន​សន្ទុះ​ទៅ​មុខ។ អ៊ីចឹង​ហើយ​បាន​ជា ពី​ឆ្នាំ​១៩៩១​ដល់​ឆ្នាំ​១៩៩៩ ថ្នាក់​ដឹក​នាំ​ចិន​បាន​ធ្វើ​កិច្ចចរចា​ព្រំដែន​ជា​មួយ​រុស្ស៊ី Kazakhstan, Kirghizstan, Vietnam និង​ក្រោយ​មក​ទៀត​ជាមួយ​ឥណ្ឌា។ ដំណោះ​ស្រាយ​ព្រំដែន​ទាំង​អស់​នេះ បាន​អនុញ្ញាត​ឲ្យ​ពាណិជ្ជកម្ម​កើន​សន្ទុះ នៅ​តាម​បណ្តោយ​តំបន់​ព្រំ​ប្រទល់ និង​បាន​អនុញ្ញាត​ឲ្យ​ប្រជាជន ដែល​រស់​នៅ​ទី​នោះ​ផ្តើម​ស្គាល់​សេដ្ឋកិច្ច​ទីផ្សារ ស្រប​ទៅ​តាម​មហិច្ឆតា​របស់​តេង សៀវប៉េង។ ក៏​ប៉ុន្តែ នៅ​ចុង​ទសវត្សរ៍​ទី​៩០ ថ្នាក់​ដឹក​នាំ​ចិន​មើល​ឃើញ​ការ​គំរាមកំហែង​មួយ​ថ្មី នោះ​គឺ​ឥរិយាបទ​អុងអាត់​របស់​សហរដ្ឋអាមេរិក នៅ​លើ​ឆាក​អន្តរជាតិ៕

Source: RFI

តេង សៀវប៉េង(Deng Xiaoping) បិតា​នៃ​វឌ្ឍនភាព​សេដ្ឋកិច្ច​ចិន

ម៉ៅ សេទុង និង​​តេង សៀវប៉េង​
ម៉ៅ សេទុង និង​​តេង សៀវប៉េង​
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ដោយ តាន់ ហ្សង់-ហ្វ្រង់ស្វ័រ
ថ្ងៃនេះហ្សង់-ហ្វ្រង់ស័រ​ តាន់​សូមបន្ត​ពិនិត្យ​មើល​ទៅ​លើ​ស្ថានភាព​ភូមិសាស្រ្ត នយោបាយ​របស់​ប្រទេស​ចិន តទៅទៀត។
សព្វថ្ងៃ ចិន​បាន​ក្លាយ​ជា​មហាអំណាច​តំបន់​មួយ​ប្រកែក​មិនបាន និង​មាន​មហិច្ឆតា​ចង់​ក្លាយ ជា​មហាអំណាច​ពិភពលោក។ ទាំងនេះ គឺ​ដោយសារ​តែ​មរតក​សេដ្ឋកិច្ច និង​សម្បត្តិ មនោគមវិជ្ជា​ដ៏​ធំធេង​ដែល​លោក តេង សៀវប៉េង​បាន​បន្សល់ទុក​ឲ្យ​ប្រជាជាតិ​ចិន​ដែរ។
ថ្នាក់​ដឹកនាំ​បស្ចិម​លោក អ្នក​សង្កេតការណ៍ និង​អ្នក​ការទូត​ចាប់​អារម្មណ៍​ខ្លាំង​ឡើងៗ ទៅ​លើ​មហិច្ឆតា​របស់​ចិន ពីព្រោះ​ចិន​ទុក​ចិត្ត​ខ្លួន​ឯង​កាន់​តែ​ខ្លាំង ចង់​ឲ្យ​ពិភពលោក​ទទួល​ស្គាល់​ខ្លួន ថា​ជា​មហាអំណាច​មួយ​ពិត​ប្រាកដ។ សកម្មភាព​អន្តរជាតិ​របស់​មហាយក្ស​អាស៊ី​មួយ​នេះ ដែល​ច្របាច់​បញ្ចូល​គ្នា​យ៉ាង​ប៉ិន​ប្រសប់​ជំនួញ​និង​ការទូត កំពុង​ជះ​ឥទ្ធិពល​ខ្លាំង​ទៅ​លើ​អាស៊ី អាហ្វ្រិក និង​អាមេរិក​ខាង​ត្បូង។

គេ​នឹង​មិន​អាច​យល់​បាន​ឡើយ​ថា​ហេតុអ្វី​បាន​ជា​នៅ​ដើម​សតវត្សរ៍​ទី​២១​នេះ ចិន​បាន​ក្លាយ​ជា​មហាអំណាច​តំបន់ និង​មាន​មហិច្ឆតា​ចង់​ក្លាយ​ជា​មហា​អំណាច​ពិភពលោក បើ​សិន​ជា​គេ​មិន​សាកល្បង​យល់​ជា​មុន​សិន​ទេ​នូវ​មរតក​សេដ្ឋកិច្ច​និង​ សម្បត្តិ​មនោគមវិជ្ជា​ដ៏​ធំធេង​ដែល​តេង សៀវប៉េង (Deng Xiaoping) បាន​បន្សល់​ទុក​ឲ្យ​ប្រជាជាតិ​ចិន។ គឺ​តេង សៀវប៉េង​នេះ​ហើយ ដែល​បាន​ប្តូរ​ទិសដៅ​យុទ្ធសាស្រ្ត​របស់​ប្រទស​ចិន​មុន​គេ​បង្អស់ ដោយ​បាន​ទាញ​ប្រជាជាតិ​ទាំង​មូល​ចេញ​ពី​សករាជ​មនោគមវិជ្ជា​ដើម្បី​បោះជំហាន ទៅ​រក​ការ​អភិវឌ្ឍន៍​សេដ្ឋកិច្ច។

ពី​ឆ្នាំ​១៩៤៩ ឆ្នាំ​ដែល​សាធារណរដ្ឋ​ប្រជាមានិត​ចិន​បាន​បដិសន្ធិ​ឡើង រហូត​ដល់​ឆ្នាំ​១៩៧៦ ឆ្នាំ​នៃ​មរណភាព​របស់​ជូ អេនឡាយ (Chou En Lai) និង​របស់​ម៉ៅ សេទុង (Mao Tsé-Tong) យុទ្ធសាស្រ្ត​របស់​ប្រទេស​ចិន​ពឹង​ផ្អែក​ទាំង​ស្រុង​ទៅ​លើ​កត្តា​ មនោគមវិជ្ជា ទៅ​លើ​ទ្រឹស្តី​របស់​អគ្គមគ្គទេសក៍​ម៉ៅ ទឹ្រស្តី​ដែល​គេ​បាន​ចង​ក្រង​ទុក​ក្នុង​កូន​សៀវភៅ​ក្រហម(Le petit livre rouge)។

ចំពោះ​ម៉ៅ សេទុង វីរបុរស​ចិន​គឺ​ជា​អ្នក​ដែល​បាន​ចាប់​កំណើត នៅ​ក្នុង​ភាព​ក្រ​តោក​យ៉ាក តែ​ធំ​ដឹង​ក្តី​ក្នុង​ភាព​រុងរឿង ដោយសារ​តែ​គណបក្ស​កុម្មុយនិស្ត។ តាម​រយៈ​ការ​សង្វាត​អាន​កូន​សៀវភៅ​ក្រហម​របស់​ម៉ៅ សេទុង រៀង​រាល់​ថ្ងៃ វីរបុរស​កុម្មុយនិស្ត​ចិន​ប្រែ​ក្លាយ​ទៅ​ជា​គោលគំនិត​របស់​ម៉ៅ សេទុង ដែល​កំពុង​តែ​មាន​ចលនា និង​សកម្មភាព​ជាក់​ស្តែង នៅ​ក្នុង​ជីវិត​ប្រចាំ​ថ្ងៃ​តែ​ម្តង។

ចំពោះ​ម៉ៅ សេទុង មនោគមវិជ្ជា​ម៉ៅនិយម​គឺ​ជា​អាវុធ​ភូមិសាស្រ្ត​នយោបាយ​មួយ​ដ៍​មាន​ ប្រសិទ្ធភាព សម្រាប់​ទប់ទល់​នឹង​ការ​គំរាមកំហែង​ពី​សំណាក់​សហរដ្ឋអាមេរិក និង​ពី​សំណាក់​សហភាព​សូវៀត។ ឧទាហរណ៍ ទ័ព​កុម្មុយនិស្ត​នៅ​វៀតណាម នៅ​កម្ពុជា និង​នៅ​ឡាវ សុទ្ធ​តែ​បាន​អនុវត្ត​ទ្រឹស្តី​យោធា​របស់​ម៉ៅ ដើម្បី​រុញ​ច្រាន​អាមេរិក​ ចេញ​ពី​ឥណ្ឌូចិន​នៅ​ឆ្នាំ​១៩៧៥។

ផ្ទុយ​ពី​ម៉ៅ សេទុង តេង សៀវប៉េង យល់​ឃើញ​ថា​ប្រទេស​ចិន​ត្រូវ​តែ​ចាកចេញ​ជា​បន្ទាន់​ពី​សករាជ​មនោគមវិជ្ជា​ ឆ្វេង​និយម​ជ្រុល ដែល​បាន​ជះ​ឥទ្ធិពល​អវិជ្ជមាន​ទៅ​លើ​សង្គម​ចិន​ទាំង​មូល​ តាម​រយៈ​បដិវត្តន៍​វប្បធម៌​ពី​ឆ្នាំ​១៩៦៦​ដល់​ឆ្នាំ​១៩៧៦។ តេង សៀវប៉េង យល់​ឃើញ​ថា មនោគមវិជ្ជា​ឆ្វេង​និយម​ជ្រុល​បាន​បង្កឲ្យ​មាន​ភាពតាន​តឹង​ជា​អចិន្ត្រៃយ៍ ទាំង​នៅ​ក្នុង​ប្រទេស​ចិន ទាំង​នៅ​លើ​ឆាក​អន្តរជាតិ។ តេង សៀវប៉េង​មាន​ជំនឿ​យ៉ាង​មាំ​ថា ដើម្បី​ទប់ទល់​នឹង​អាមេរិក ប្រឈម​មុខ​នឹង​សូវៀត ប្រទេស​ចិន​ត្រូវ​បោះ​ជំហាន​ទៅ​រក​ភាព​រុងរឿង​ផ្នែក​សេដ្ឋកិច្ច​ជា​មុន​សិន រួច​ហើយ​បើ​សិន​ជា​ចាំបាច់ បើ​សិន​ជា​កាលៈទេសៈ​ទាមទារ ចាំ​វិល​មក​ពង្រឹង​មនោគមវិជ្ជា នៅ​ពេល​ក្រោយ​វិញ។

នៅ​ខែ​ធ្នូ​ឆ្នាំ​១៩៧៨ នា​ឱកាស​សម័យ​ប្រជុំ​ពេញ​អង្គ​ទី​៣​នៃ​មហាសន្និបាត​លើក​ទី​១១​របស់​បក្ស​ កុម្មុយនិស្ត​ចិន តេង សៀវប៉េង បាន​ប្រកាស​ប្តូរ​ទិសដៅ​យុទ្ធសាស្រ្ត​នៃ​ប្រទេស​ចិន។ គេ​អាច​សង្ខេប​គោល​គំនិត​របស់​តេង សៀវប៉េង ថា​ជា​យុទ្ធសាស្ត្រ​ដែល​មាន​គោលដៅ​ធ្វើ​ឲ្យ​ប្រទេស​ចិន​លេច​ត្រដែត​ឡើង​ដោយ​ សន្តិវិធី​នៅ​លើ​ឆាក​អន្តរជាតិ។ លោក​អគ្គមគ្គទេសន៍​តេង សៀវប៉េង​មាន​មហិច្ឆតា​ចង់​ធ្វើ​ឲ្យ​«ខ្លា​ក្រដាស​ចិន»ក្លាយ​ជា​មហា​អំណាច​ មួយ​ពិត​ប្រាកដ តាម​រយៈ​កំណែទម្រង់​សេដ្ឋកិច្ច។

ដើម្បី​បោះ​ជំហាន​ទៅ​រក​ភាព​រុងរឿង​សេដ្ឋកិច្ច​បាន ប្រទេស​ចិន​ត្រូវ​ការ​បរិយាកាស​ធូរ​ស្រាល នៅ​លើ​ឆាក​អន្តរជាតិ និង​សន្តិភាព​នៅ​ក្នុង​តំបន់។ ទោះ​ជា​យ៉ាង​ណា​ក៏​ដោយ នៅ​លើ​សាច់ការ​ជាក់​ស្តែង គោលគំនិត​ធ្វើ​ឲ្យ​ប្រទេស​ចិន​លេច​ត្រដែត​ឡើង​ដោយ​សន្តិវិធី​របស់​តេង សៀវប៉េង ត្រូវ​បាន​បំផុសបំផុល​ឡើង​ជួន​ចំ​ពេល​មួយ​ដែល​ប្រទេស​ចិន​ជួប​ប្រទះ​នឹង​ភាព ​តានតឹង នៅ​លើ​ឆាក​អន្តរជាតិ ជាពិសេស នៅ​ខ្ទង់​ឆ្នាំ​១៩៧៨-១៩៧៩។ ពីព្រោះ​កាល​នោះ ចិន​និង​សូវៀត ប្រជែង​ឥទ្ធិពល​គ្នា​ខ្លាំង និង​ពីព្រោះ វៀតណាម​ដែល​កាល​ណោះ​ជា​ប្រទេស​រណប​សូវៀត​បាន​ចូល​ឈ្លានពាន​កម្ពុជា​ ប្រជាធិបតេយ្យ​របស់​ប៉ុល ពត​ដែល​រណប​ប្រទេស​ចិន។

ដើម្បី​ទប់ទល់​នឹង​ការ​គំរាម​កំហែង​ពី​សំណាក់​សហភាពសូវៀត តេង សៀវប៉េង បាន​អនុវត្ត​នយោបាយ«សត្រូវ​របស់​សត្រូវ​ខ្ញុំ​ជា​មិត្រ​របស់​ខ្ញុំ»។ នៅ​ក្នុង​ន័យ​នេះ នៅ​ថ្ងៃ​ទី​១​មករា​ឆ្នាំ​១៩៧៩ ប្រទេស​ចិន​បាន​សម្រួល​ទំនាក់ទំនង​ទូត​ជាមួយ​សហរដ្ឋអាមេរិក​ដែល​ជា​សត្រូវ​ របស់​សហភាពសូវៀត។ ចាប់​ដៃ​ជាមួយ​អាមេរិក​រួច​ហើយ ថ្នាក់​ដឹកនាំ​ចិន​ដែល​កក់​ក្តៅ​ចិត្ត​ជាង​មុន បាន​សម្រេច​បញ្ជូន​សារ​ធម៌​ក្តៅ​មួយ​ទៅ​កាន់​សហភាពសូវៀត ដោយ​បាន​វាយ​លុកលុយ​ទៅ​លើ​ប្រទេស​វៀតណាម នៅ​ថ្ងៃ​១៧​កុម្ភៈ​ឆ្នាំ​១៩៧៩។ គឺ​ជា​សង្រ្គាម​មួយ​ដ៏​ខ្លី ដែល​ថ្នាក់​ដឹក​នាំ​ចិន​ចាត់​ទុក​ថា ជា​ការ​ផ្តល់​មេរៀន​មួយ​ដល់​ទីក្រុង​ហាណូយ​(Hanoï)។

នៅ​ទី​បំផុត យុទ្ធសាស្រ្ត​ភូមិសាស្រ្ត​នយោបាយ​នេះ​របស់​តេង សៀវប៉េង បាន​បើក​លទ្ធភាព​ឲ្យ​ចិន​ហែល​ឆ្លង​កាត់​ទសវត្សរ៍​ទី​៨០ ដោយ​ទទួល​បាន​ជោគជ័យ​ទាំង​នៅ​ក្រៅ​ប្រទេស ទាំង​នៅ​ក្នុង​ប្រទេស។ នៅ​ក្រៅ​ប្រទេស សម្ព័ន្ធភាព​យុទ្ធសាស្រ្ត​រវាង​ចិន​និង​អាមេរិក មិន​ត្រឹម​តែ​បាន​រំងាប់​ភាព​តានតឹង​រវាង​ទីក្រុង​ប៉េកាំង(Pékin)និង​ វ៉ាស៊ីនតោន(Washington) ​ប៉ុណ្ណោះ​ទេ តែ​វា​ថែម​ទាំង​បាន​អនុញ្ញាត​ឲ្យ​ប្រទេស​ចិន​ទប់ទល់​នឹង​ការ​គាបសង្កត់ ពី​សំណាក់​សហភាព​សូវៀត​ទៀត​ផង។ ម្យ៉ាង​វិញ​ទៀត បរិយាកាស​ធូរស្រាល នៅ​លើ​ឆាក​អន្តរជាតិ​ក៏​បាន​អនុញ្ញាត​ឲ្យ​ប្រទេស​ចិន​ប្រមូល​កម្លាំង​កាយ​ និង​កម្លាំង​ប្រាជ្ញា ដើម្បី​ធ្វើ​កំណែ​ទម្រង់​សេដ្ឋកិច្ច នៅ​ក្នុង​ប្រទេស ស្រប​ទៅ​តាម​ទ្រឹស្តី​របស់​តេង សៀវប៉េង៕

Source: RFI

Who is Khmer Krom by Unrepresented Nations and Peoples Organization

Thursday, January 13, 2011






Khmer Krom Flag

STATISTICS
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" inKhmer also indicates "Southern." The Khmer Krom describe themselves as the “Cambodians of the South”. Kampuchea Krom 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.

Kampuchea Krom Map.Photos:UNPO 
 

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.

A Brief Khmer Krom History

Most Thais are mixed with Khmer blood from Extreme Khmer Episode 19: Surin Monks

Sunday, June 13, 2010

Please see the recent video about Khmer in Surin.  Chey Mongkol on a journey to buy books in Cambodia to set up a Khmer library in Surin to teach Khmer children there.

"Culturally and linguistically the Khmer and the Thai are very similar...........These similarities are the recipes for easy, natural and stealth assimilation and integration into the Thai society. And hence the speedy death of the Khmer culture and language. As I call it: culture and language genocide by stealth."  

All Thai Kings Have Khmer Blood except Taksin

Friday, June 11, 2010

(Thai) King Narai, (Khmer) King Noreay
By Touch Bora
Still in the topic of Khmer Royal Family history. Members of the Khmer


 Royal Family of Cambodia have quite well recorded by various scholars, but it appears to me that an assertion of a 17th century King Narai (Noreay 1657-88) of Siam that he was a member of the Khmer Royal family has not been studied.

King Narai mentioned his Khmer royal relationship/connection to French Ambassador, De La Loubere when they met in 17th century: See Historical Relation of the Kingdom of Siam by Monfier De La Loubere, Envoy Extraordinary From the French King [Louis XIV], to the King of Siam in the Years of 1687 abd 1688 (year of publication 1705).

Should we trace Narai’s khmer royal family? or you have already done that? Additionally, Thai King Moha Mongkut (1851-68) told a British scholar that his ancestor, the (Chakrei) Rama I, was also a Khmer, but not from a royal family. The current Thai King is Rama 9 of the Chakrei dynasty–:1782-present. If it is true, then the only Thai king who did not have Khmer blood was King Takin, a Chinese War Lord turned King of Siam, who in turn was murdered by Rama 1 in 1782.

ព្រះរាជ​ពិធី​បុណ្យ​គ្រង​សិរីរាជសម្បត្តិ​ខួប​ទី​៥​

Wednesday, October 28, 2009

គ្រឿងបញ្ជាកុកដភ័ណ្ឌក្ស័ត្រិយ៍

ជា​ព្រះមហាក្ស័ត្រិយ៍​ទ្រង់​រាជ ព្រះអង្គ​ទ្រង់​មាន​គ្រឿង​ពិសិដ្ឋ​របស់​ក្ស័ត្រិយ៍ ដែល​គេ​ឲ្យ​ឈ្មោះ​ថា គ្រឿង​បញ្ជាកុកដភ័ណ្ឌ។ គ្រឿង​បញ្ញាកកុដភ័ណ្ឌ​ព្រះមហាក្ស័ត្រិយ៍​ខ្មែរ រួម​មាន៖

ព្រះ​ខ័ន​រាជ៖ គឺ​ជា​ដាវ​ដ៏​ពិសិដ្ឋ​កសាង​អំពី​មាស ជា​កេរមរតក តាំង​ពី​ព្រះមហាក្ស័ត្រិយ៍​សម័យ​អង្គរ។ អាវុធ​ដ៏​ជា​ទីសក្ការៈ​នេះ​ត្រូវ​បាន​គេ​កសាង​ឡើង​ប្រកប​ដោយ​សោភ័ណ្ឌភាព​ ខ្ពស់ ដែល​មាន​ក្បូរក្បាច់​រចនា ដ៏​វិសេសវិសាល ហើយ​ក៏​ជា​អាវុធ​ពិសេស​បំផុត​សម្រាប់​ព្រះមហាក្ស័ត្រិយ៍​គ្រង​រាជ្យ​ក្នុង​ សន្តិភាព និង​យុត្តិធម៌។ ព្រះខ័នរាជ​មាន​ប្រវែង ១,១០ម៉ែត្រ។

ព្រះមកុដរាជ៖ កសាង​អំពី​មាស​ទម្ងន់​១០​គីឡូក្រាម និង​មាន​ដាំ​លម្អ​ទៅ​ដោយ​ត្បូង​ពេជ្រ​រាប់​ពាន់​គ្រាប់ មាន​តម្លៃ​ស្មើ​នឹង​ព្រះនគរ​មួយ ហើយ​ដែល​ព្រះមហាក្ស័ត្រិយ៍ ទ្រង់​គ្រង​នៅ​តែ​ថ្ងៃ​សោយរាជ្យ​ប៉ុណ្ណោះ។

ព្រះ​លំពែង​ជ័យ៖ ជា​អាវុធ​ដ៏​ពិសិដ្ឋ ដែល​មាន​តាំង​ពី​សម័យ​អង្គរ​មក ហើយ​ត្រូវ​បាន​តា​ត្រសក់​ផ្អែម ជា​អ្នក​គ្រប់គ្រង​ថែ​រក្សា។

ព្រះ​វាលវិជ្ជនី៖ គឺ​ជា​ផ្លិត​ធ្វើ​អំពី​រោម​សត្វ​ពិសេស និង​ដង​អំពី​មាស សម្រាប់​ប្រើ​ក្នុង​ព្រះរាជ​ពិធី​រាជា​ភិសេក។

ព្រះ​សុពណ៌បាទុកា៖ គឺ​ជា​ស្បែក​ជើង​ធ្វើ​អំពី​មាស​សុទ្ធ សម្រាប់​ព្រះ​មហាក្ស័ត្រិយ៍​គ្រង​នៅ​ថ្ងៃ​ឡើង​សោយរាជ្យ។

ក្រិស៖ ជា​អាវុធ​មួយ​ដ៏​ពិសិដ្ឋ​សាង​អំពី​មាស និង​ភ្លុក​ប្រកប​ទៅ​ដោយ​ក្បូរក្បាច់​រចនា យ៉ាង​វិសេស ក្រិស​នេះ​ត្រូវ​បាន​ព្រះមហេសី (ព្រះរាជ​បុត្រី​ស្ដេច​ម៉ាឡេ) ថ្វាយ​ព្រះបាទ​ចៅពញាចាន់ (សម្ដេច​រាមា​ចូលចាសន៍)។ ក្រិស​មាន​ប្រវែង ០,៣០ ម៉ែត្រ។

ផ្ដិល​ធំ​អំពី​សំរឹទ្វិ៖ សម្រាប់​រៀប​ចំ​ព្រះរាជ​ពិធី​ភ័ទ្ទ​ទឹក​សច្ចា​ប្រណិធាន៕

From Killing Fields To Heaven

Venerable Guek Eav Kiang, alias Comrade Duch, is a nasty piece of works by any standards. He is charged with 'personally overseeing the systematic torture and killing of 15,000 people' at the notious Tuol Sleng prison in Phnom Penh during the Khmer Rouge period and we await the court's verdict. When I visited Tuol Sleng a few years back I noticed a slight but distinct smell emanating from the wooden partitions that divided one prisoner's space from another. It smelt like a combination of sweat, cold vomit and marigolds. 'Where have I smelt that before?' I asked myself. Then suddenly it came to me. It is the same odor I had smelt in the barracks at Sachsenhausen Concentration Camp outside Berlin - and it is the smell of terror. Whatever Comrade Duch's future here on earth, paradise awaits him in the next life. You see, Duch is saved; he has become a 'born again' Christian. In fact, he was working with the Christian aid organization World Vision when he was identified and arrested. During his trial, he tearfully said he was sorry for what he had done, an admission that was, like his conversion, apparently genuine. It must be very comforting for him to know that despite his monstrous crimes, he, unlike his Buddhist and communist victims, is destined for eternity in heaven. No doubt he will enjoy it.

កិច្ច​ព្រម​ព្រៀង​ក្រុង​ប៉ារីស

Monday, October 26, 2009

ប្រជាជន ​ខ្មែរ​ក្នុង​ស្រុក​បារាំង​ទាំង​ចាស់​ក្មេង ប្រមាណ​ជាង​២០០​នាក់ បាន​មក​ជួប​ជុំ​គ្នា​កាល​ពី​រសៀល​ថ្ងៃអាទិត្យ​ម្សិលមិញ នៅ​ទីវាល Trocadéro​ក្នុង​ក្រុង​ប៉ារីស។ ពួក​គេ​មួយ​ចំនួន​ដែល​ធ្វើ​ដំណើរ​តាំង​ពី​ទីក្រុង​Lyon​បាន​ប្រជុំ​គ្នា​ ដើម្បី​ធ្វើការរំលឹក​ខួប​ថ្ងៃ២៣​ តុលា ថ្ងៃ​ចុះ​កិច្ច​ព្រមព្រៀង​សន្តិភាព​ក្រុង​ប៉ារីស​។

26/10/2009 14:40 ម៉ោងសកល

Kampup Tae Ong (by Son Samrach)

Tuesday, October 6, 2009



Khmer Culture and Civilization

Friday, October 2, 2009

Khmer Warriors's weapon - Lompang - Spear (Image from The Armies of Angkor - Military Structure and Weaponary of the Khmers, 2008) Khmer Warriors's weapon - Tnoo - Bows and Arrows (Image from The Armies of Angkor - Military Structure and Weaponary of the Khmers, 2008)Khmer Warriors's weapon - Dha or Dao - Swords (Image from The Armies of Angkor - Military Structure and Weaponary of the Khmers, 2008)Khmer Warriors's weapon usage of Dha, Dao, Phkap and Lompang


Khmer Warriors's weapon - Phkap (Image from The Armies of Angkor - Military Structure and Weaponary of the Khmers, 2008)
Khmer Warriors's weapon - Fighting between Khmer and Cham

Khmer swordKhmer Sword with a bronze handle and a iron blade used during the Khmer empireLength: 37 inchesWeight: 691 Kg(Image from Mekong Collection, 2008)

Map History Kingdom of Kambja or Cambodia

A brief history of Cambodia, known at time as Kambuja or Kampuchea, is located in Southeast Asia between today Thailand, the Gulf of Thailand, Laos, and Vietnam. The people of Cambodia prefer to be called Khmer which means “hill” (greatness and unity) as it is the original name. The country is known to Khmer as Kampuchea or Srok Khmer as oppose to the present day Cambodia. But Cambodia is a well know to the world community. The trace of Khmer evolutions as follow:

  • Mon-Khmer – Daravati (Mons)
  • Mon-Khmer – Haripunjaya (Mons)
  • Mon-Khmer – Funan (Khmer)
  • Mon-Khmer – Chenla (Khmer)
  • Mon-Khmer – Angkor (Khmer)
  • Mon-Khmer – Lovek (Khmer)
  • Mixed Khmer – Champa (Mixed Mon-Khmer/Cham)

The Khmer evolved from the Mon-Khmer ethnic group. The Mon-Khmer inhabited the entire peninsula of Indochina. This region called Sovanna Phum (translated as golden country). The word sovann is a Pali meaning "gold", and phum meaning "land or country." The inhabitants of Sovanna Phum belonged to the ethnic groups of the Mon, the Cham and the Khmer. The Khmer dynasty has broken down to three major eras of Nokor Phnom (Funan), Chenla and the Moha Nokor (Angkor period) between the 9th and 12th centuries.

The Nokor Phnom (Funan) Period

The first Khmer state called Funan, a pre-Angkor and it was an Indianized Khmer kingdom located around the Mekong Delta. The earlier Khmer civilization was dominated by the Hindu which melts in with existing of the Mon-Khmer origin of GEE religion. The culture was a mixture of native beliefs and Indian idea. Sanskrit was the language at the court. Khmer Kingdom of Nokor Phnom (modern historian refer to it as Chinese pronunciation of Funan), the oldest pre-Angkor indianized kingdom, started about 5th century in the Mekong Delta. Though it was very little has been written about the early kingdom.

Funan's Empire (Wikipedia 2008)


The Chenla Period

Chenla was an early Khmer kingdom. It claimed independent and eventually conquered the Funan, absorbed its people, the Mon-Khmer and culture. The Chenla later devided into northern and southern states known as Chenla of the land and Chenla of the Sea. See map below.

Map of Khmer Pre- Angkor Period

The Moha Nokor - Angkor Period (also known as Khmer Empire)

Zhenla (Chenla) make up the Moha Nokor (the Angkorian era) from 802-1431. When the three civilizations had reached its peak, it’s leaving rich culture, heritages and arts to later generation of the Khmer, who lived and scattered all over the Sovanna Phum.

Map of Khmer During the Angkor Period under King Jayavarman VII (also known as Khmer Empire)

The greatest monuments built which symbolize of the Kru Pram mythology, even though the Khmer were practicing the Hindu, hence Kompol Pram (the fives towers represent the five elements.) The mighty Khmer warriors fought and conquered from north to south east to west expanding the territories and built the most magnificent monuments on every corner that the ancient angkorian warriors put their feet on through out the Sovanna Phum.

King Jayavarman II, the founder of the Khmer Empire, adapted the Indian Hindu epics Mahabharata and Ramayana. The Khmers had elite troops called Nayars, who formed their warrior caste. They were scientifically trained in all aspects of combat, including imitate and performing arts to gain a psychological advantage over their enemies. It is said that the Nayarís mime skill was so great, that; 'He could pretend to throw a spear so convincingly, that an enemy warrior would actually feel the pain of his body being pierced.' The historical facts were well documented on the wall of Angkors.

Nayar

The Development of Kbach Kun Boran Khmer

“KHMER JET CHEA and KHMER POOCH NAK JAMBANG” translating as Khmer gentle and warrior from birth. The Khmer will fight to the death and stands tall as DEUM TNORT (the Palm Tree of Cambodia), expression of the Khmer people, or Phnom, which era historian calls Nokor Phnom (hill). KBACH KUN BORAN KHMER was developed through more than 2,000 years of wars exspecialy during the three major eras of the Nokor Phom( Funan ), the Chenla and the Moha Nokor known to historian as Khmer Empire period. Kbach Kun Boran Khmer revolutionize through two majors of Khmer religion eras: GEE and Hindu. Each can be found in the KUN_KRU.

Deum Tnort - the ancient Khmer palm tree

Such claims can be found in the martial art itself of Twai Kru or KUN_KRU, the preflight rituals and bout, giving respect to the four elements or KRU, which is the origin of Mon-Khmer called GEE.

KBACH KUN BORAN KHMER based on the four elements of earth, water, winds, and fire. As the first Khmer hunted, using spears, bows and arrows, the MAES KUN (hand-and-combat forms) of KBACH KUN BORAN KHMER were invented for self-defend. The MAES translates as foundation techniques mainly for defends, probably about first century A.D. long even before Khmer were wearing any cloth, according to my KRU, Ny Euer.

“KBACH” is method or way of. “KUN” is martial art. “BORAN” is a Khmer word translated as ancient. It is essential in order to acknowledge the root of KBACH KUN BORAN KHMER, is to establish an understanding of Khmer’s background, her people and her rich historical monument spreads all over South East Asia and the ancient Angkorian military system as it carved in the wall of Angkors, pre-date the today Khmer Boxing (aka PRADAL SEREY), or the Thai Boxing (aka MUAY THAI).

Below historical facts and prove of the ancient Khmer warrior, traced on the bas-relief for the Khmer and our ancient Angkor’s monument as living proof to the world communities of the ancient angkorian culture and heritage.

Bayon bas-relief of the Khmer warriors

Bas-relief illustrated the bout for the king. During the Ancient Angorian era, the winner well rewarded as general, tribal or regional leaders to control the new acquired land mass, but loser rewarded with coffin. Techniques illustrated of the used of JRO BAB (join-lock), SRO NGAIR PANE, Kbach Lompang (staff)

Khmer Sankrit

This is Khmer Sanskrit from the monuments wall of ancient temple in Siam Reap, Cambodia. This written survive the many civil wars has been major sources of information about the Khmer Kingdom of Khmer Empire about daily life of Khmer during that era.

(Image from LEARN NC, 2008)

The Dark Side of Khmer History

The Khmer has seen the darkness side of history when the empire collapsed and declined to nearly extension in the Pol Pot year zero eras (genocide). The Khmer fought many wars from civil wars, wars among neighbor countries and to the Indochina Wars.

The Khmer have a 2,000-year history distinguished by greatness, territorial expansion, and decline to near extinction. In a decline of Angkor period after the death of Preah Batt Jayavarman VII and with the European expansion and colonization on the rise, Cambodia was caught in the middle, to the north she lost Khmer Surin and to the South she lost Khmer Krom. According to Wikipedia, there are over one million Khmer, mainly in Surin, Buriram, and Srisaket provinces, in today Thailand. In addition, there are estimated vary from 1.1 million Kampuchea Krom in formally South Vietnam. Further more, due to the Cambodian Civil War, thousands of Khmer now resides as refugees in the United States, Canada, Australia and Frances. Most of those Khmer are also POOCH NAK JAMBANG, the fighting skill that passes down from family ancient angkorian generation.

Map of Kampuchea Krom, incorrectly known as South Vietnam

To understand further of KBACH KUN BORAN KHMER, one must not over look at the ancient Khmer architectural temple in the north-eastern of Thailand, calls “Issan” in Thailand, where 60% of the population main language is Khmer. This location called Nokor Reashama. Politically belong to Thailand but the ancient Angkorian cultural of Khmer still practices of such as dance, art, or Kbach KUN PRADAL SEREY aka “Muay Thai”. For this reason, Thailand and Cambodia are close neighbors with common border and cultural relations.

The Thai people received and adopted major arts and culture from the Ancient Khmer, including the KBACH KUN BORAN KHMER with some claims as “Muay BORAN”. In addition to arts, much like the KBACH KUN BORAN KHMER, the Thai also adopted the pre-Thai scripts and spoken words from the Khmer native language which they are still using today. The Thai alphabet is derived from the Khmer alphabet. The Thai adopted and modified Khmer script to create their own writing system. While the oldest known inscription in the Khmer language dates from 611 CE, while the Thai writing began to appear around 1292 CE.

Sours reference: http://www.kunkhmerwarrior.com/history

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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