 103 Promoting Genocide Education and Reconciliation through Oral History: the Case of Cham Muslim Youth in Cambodia1

Farina So2

n March 2007,3 the Cham Muslim Oral History project of the Documentation Center of (DC-Cam) invited one hundred Cham youth from across Ithe country to participate in an educational program consisting of visits to several genocide commemoration sites and the courtroom of the Extraordinary Chambers in the Courts of Cambodia for the Prosecution of Crimes Committed during the Period of Democratic Kampuchea (ECCC). The majority of these students were university students. During the event, surveys were conducted to assess their views on the regime and related issues such as genocide prevention and methods of achieving reconciliation in Cambodia.

At the Tuol Sleng Genocide Museum and the field was known as Choeung Ek, or crow’s feet. Choeung Ek Genocide Memorial Center (also The Choeung Ek field is now a memorial for known as the Choeung Ek Killing Fields), stu- the executed prisoners. A tall white monument dents saw the visual reminders of the atrocities was built near the entrance; incense sticks are committed under the Democratic Kampuchea supplied at the foot of the monument for visi- government. These included thousands of tors to burn as they say prayers for the souls prisoner photographs, images of mass graves, of victims. stained jail cells, and torture devices. At the genocide museum and genocide me- The Tuol Sleng Genocide Museum is located morial, Oral History project staffs conducted on the very place that was the microcosm of the surveys and interviews with the students. The terror, brutality, and paranoia that character- project team leader also announced the holding ized Democratic Kampuchea. Formerly a high of an essay contest. In an effort to connect Cham school in the 1960s, the Tuol Sleng site was youth to their parents, students were asked turned into the highest level security prison by to interview a parent about their experiences Khmer Rouge leaders in 1975. An estimated during the genocide and write about it in an 16,000 prisoners entered the prison where they essay. In the essay, students should also include were forced to confess their “crimes” and ulti- their own views on the Khmer Rouge regime. mately executed in a nearby field. The nearby Sincerity, creativity, along with practical criteria

103 104  HUMAN RIGHTS EDUCATION IN ASIAN SCHOOLS of style and language were used to select the survivors reveal that the Khmer Rouge did top ten essays. specifically target members of ethnic minorities for abusive treatment and execution. Muktar Rohany, a university student, wrote that Toloars After the Genocide Tikah’s family and many other Cham families in province were killed based After the fall of the Khmer Rouge regime, on ethnic grounds. Toloars Tikah said, “the many survivors lost family members. Trauma- Khmer Rouge just wanted to eliminate Cham tized, demoralized, and left to grieve for a loved Muslims, even though we are innocent. I was one, some had feelings of revenge. Over time one among my family who escaped the killings and under the guidance of the Qur’an, these because I hid my identity. I was then relocated feelings dissipated. Although the Qur’an does to another place.” allow for retribution, forgiveness is preferred be- Under the overall policy of prohibition of cause it would constitute a blessing by Allah. religion during Democratic Kampuchea pe- Some Cham families decided to leave Cam- riod, following the five pillars of Islam could bodia as a result of the political instability and result in punishment or execution for . dire economic conditions that enveloped the Muhammad Aly recalls his punishment for nation after the genocide ended in 1979. Such praying. Born in Kampong Cham province, families have migrated to Malaysia, France, the Aly continued praying during the installment of United States, Australia, New Zealand, and the new regime in 1975 until one day a Khmer Japan.4 As for those families which remained Rouge cadre saw him and warned him to stop. in Cambodia, some returned to live in their The Khmer Rouge then “reeducated” him by home villages prior to the genocide while oth- making him transport large amounts of earth. ers relocated to other villages. El Yakin’s father Afterward, they told him that if he was caught obtained a high government post in Takeo and praying again, he would be executed. was even promoted to be governor of Takeo The general policy of separating members of province. His father decided to resign from family into work units (such as the children’s his post however and returned to Kilometer 7 mobile unit or the women’s mobile unit) was in to reunite with his family. El’s also devastating for Chams because tradition- father reasoned that after everything that he had ally, they live collectively in Cham communi- been through, reunion with family and harmony ties. Many Chams were also forced to eat pork were the most important things in life. and other non-halal (unlawful) foods. Many The matter of legal prosecution of atrocities mosques, like pagodas, were turned into stables, committed under the Khmer Rouge is currently reeducation camps, and storage. In Toloars underway at the ECCC. A handful of former Faisha’s essay, she writes “…the Khmer Rouge Khmer Rouge leaders have been arrested and built communal halls and turned mosques into detained in detention facilities located behind pig pens or a storage space for grains and other the six-hundred-seat ECCC courtroom. They foods; they even stored prahok (a fermented fish are charged with war crimes and crimes against dish) in former places of worship.5 humanity, but none have been clearly charged Cham children were deprived of religious with crimes of genocide. Some scholars and teachings during those four years; religious lawyers (outside the ECCC) have made a case teachings that were considered fundamental to of genocide in regards to the Cham population, their spiritual growth. Instead, many were in- which constitute not only a distinct ethnic group doctrinated with Khmer Rouge ideology which but also religious group. emphasized collective agricultural egalitarianism DC-Cam interviews with hundreds of and self-reliance. In the first ever textbook on Genocide Education and Reconciliation through History  105 the Khmer Rouge regime, author Dy Kham- 2001 however, funding for these scholarships boly describes what children were taught at was cut off leaving many students without the that time: financial resources to continue their education In Democratic Kampuchea, there were no formal after the second year of college. Consequently, schools. Instead children were sent to study under some students dropped out of school. Those trees or people’s houses. While children were that were able to financially sustain themselves taught their ABCs, most of their education was graduated and received their degrees. For all devoted to political instruction. Young children the students, including those who were unable were routinely taken from their homes and made to continue after the cessation of funding, the to attend indoctrination sessions so they could opportunity to attend college initiated a dia- serve as soldiers, bodyguards, or messengers.6 logue between parents and children about the importance of education. After the fall of the Democratic Kampuchea, The Cambodian Islamic Youth Association, many villages were abandoned including Koh a non-governmental organization (NGO), has Phal village which were essentially uninhabited.7 also been a driving force in the promotion of Haji Muftar, imam khet of Kampong Cham education by providing scholarships for English province claims that six villages in Kampong courses at the high school and college levels. Siem district, Kampong Cham province were In 2005, the NGO received financial support abandoned after the Khmer Rouge collapsed through joint efforts between donors such as the and that most of the villagers were killed or had U.S. Embassy, World Education, Australians, died during the regime.8 UNAIDs, and educational institutions such Despite the enormity of all these challenges, as Phnom Penh International University, Aus- Chams have worked hard to reincorporate tralian Cultural Centre, and the International religious and traditional customs back into Computer School (ICS). This collaboration their communities after the genocide. Over has helped two hundred fifty students to attend three hundred mosques have been built across college and fifty-seven to attend short-term col- Cambodia since the fall of the Democratic lege programs by early 2008. Currently, there Kampuchea government and plans are cur- are hundreds of Cham youth who are enrolled rently underway for the construction of more in college, some of which are from the coun- mosques.9 Also the number of people who go tryside.13 for the hajj increased year by year, and in year Scholarships have also been available for 2008, there were over three hundred Cham Cham youth to study abroad in Malaysia, Indo- Muslims who made a pilgrimage to Mecca and nesia, the Netherlands, the United States, and Madina, in Saudi Arabia.10 in Arab states. There are hundreds students pursuing a bachelor’s degree in Indonesia under the Islamic Development Bank Foundation. Higher education and Cham youth With support from the Almanar Foundation and other Islamic organizations, hundreds of In 1992, the university enrollment rate students are obtaining professional training or for Chams was quite low; only a dozen were a bachelor’s degree in business in Malaysia.14 enrolled at the University of Medicine and While there appears to be a rise in the Economics according to H.E. Dr. H.J. Sos number of Cham youths enrolled in college, Mousine.11 In 1999, the figure increased to the greater majority of them do not enjoy this approximately two hundred as a result of privilege. One significant factor is poverty, a scholarships given by H.E. Ahmad Yahya,12 a problem that their Khmer counterparts also member of Cambodia’s National Assembly. In face. Another factor relates to constraints in 106  HUMAN RIGHTS EDUCATION IN ASIAN SCHOOLS their family situation. Some Cham girls in the she believed that teaching her children about the sixth or seventh grade drop out of school under atrocities of the Khmer Rouge was important. pressure from their parents to either pursue Is- lamic education or find a job to help support the Soth’s mom was arrested and put in jail dur- family. 15 Although the aforementioned organi- ing that period. Her “crime” was escaping to zations work hard to alleviate these and other the other side of a river in an attempt to find social and financial constraints, the problem of food because she was starving. She was caught access to higher education still looms large in and immediately taken to prison without ques- the Cham community. tioning. In prison, she was handcuffed and was only given watery rice soup two times per day. She was also forced to do a variety of physically Summary of Essay Contest exhausting labor that she deemed unbearable. According to Son’s mom, dead bodies were Forty seven essays were submitted in the transported out of the prison everyday. She be- writing contest, twenty-six from female students lieved that her turn would soon come. Several and twenty-one from male students. The top ten months later, however, she was released from essays were selected according to the following prison after the village chief testified that she criteria: (1) style and language, (2) coherence of was innocent. ideas and viewpoints on the Khmer Rouge, (3) Von Navy17 wrote an essay titled, “My Par- creativity and thoughtfulness, and (4) grammar ents are also Victims.” In her essay, she describes and spelling. In April 2008, the writers of the the dramatic death of her older sister. In the winning essays were given a special award in a final minutes of her life, Von’s older sister lay small ceremony. All essays were published in in her mother’s arms and whispered, “Mother, DC-Cam’s magazine Searching for the Truth. I am very hungry.” Starvation was a constant The stories presented in the essays contain theme in many of the essays. many parallels. The students wrote about large- For Cham youth, information about the scale evacuations and relocations, difficult work- genocide comes from various sources including ing conditions, constant fear, scarcity of food, teachers, parents, neighbors, and scholarly- struggles to practice Islam, strains on family oriented magazines. The information coming relationships, and executions. Beyond the ex- from some of these sources may be limited in periences of their parents, many students also scope and therefore many youth will look to wrote about their ideas of what constituted jus- other sources to verify one source and/or to tice for the crimes of the Khmer Rouge and how obtain a more complete understanding of what genocide could be prevented in the future. happened. In general however, much of their Soth Naseath16 had a difficult time getting information about Democratic Kampuchea his mother to speak about her life during the come from parents, relatives, and neighbors genocide. After several attempts to get his because they are not formally taught in schools mother to talk, she began to cry. As her tears and few relevant reading materials are avail- flowed, she slowly started to describe her experi- able. One dominant way in which they learn ences to her son. Soth wrote, about the genocide is during mealtime. Parents In the end, I was able to encourage my mother to often tell their children how little they had to tell me in her own words what happened. Tears eat under the Khmer Rouge, that they starved, kept falling down her face and I greatly pitied and that many people died of starvation. As a her. I was also quite frustrated because I could result the children learn much about difficult not comprehend her enormous degree of pain. life conditions, but hardly anything about the In the end, she agreed to disclose her past because political, economic, or military issues relevant Genocide Education and Reconciliation through History  107 to that era (something that many parents know have peace. The student believes that only time little about themselves). and Islamic teachings will help to mitigate his Math Tahir, a young NGO volunteer based anger and suffering. She writes, in province, wanted more information He has never told us about this person, but I on Democratic Kampuchea. He has not only know that he is suffering inside. I hope that visited the mosque located in another village, time and the happiness in our family will help to but often contacts DC-Cam for Khmer Rouge relieve his pain. Perhaps it is better if this person related publications. Math explains that, “When comes forward and confesses in front of my father you listen to survivor’s stories for the first time, because Islam teaches us to forgive those who it seems fictional or like a folktale, but when you admit their guilt. As for me, if I knew that person learn more about what happened from other I might be angry with him at first, but later things people and other sources, you realize that what would become normal again because the event they are telling you is the truth.” took place so long ago and I certainly wouldn’t On genocide prevention, the Cham students want to continue living a miserable life. came up with several methods. One rather simple, but significant suggestion was remem- Cham youth, like many people in Cambodia, brance - keeping alive the history of what took receive news of the ECCC through the radio, place by educating all Cambodians about what newspapers, television, and select magazines happened and creating spaces for remembrance. which feature articles about the tribunal. Over- They believed that if the genocide was preserved all, Cham youth seem to support the hybrid in both people’s memory and historical records, nature of the tribunal, remarking that having this would prevent it from happening again. the involvement of the United Nations will help Having solid morals and respect for others were to ensure that justice is properly attained. The also mentioned in the essays. Others suggested process of justice is not one that courts partake that there should be more exhibitions about alone however; Cham youth believe that it is the Khmer Rouge regime so that information also important for Cambodians to learn about about this era would be more accessible to the the history of Democratic Kampuchea, attend public. Lastly, some stressed that tolerance and the trial proceedings, and if possible come forgiveness were necessary and should be prac- forward as witnesses. During a meeting at the ticed in the family, so that they could radiate ECCC courtroom last year, many of them asked outward in society. tribunal officials about the structure, cases, and The essays also spoke about the concepts processes of the ECCC. of justice and reconciliation. Some defined justice as honesty and impartiality while others related it to equality before the law. Once justice Oral History in a human rights context was achieved, according to some, the journey towards reconciliation could begin. Others Oral history can function in many fields and thought that once apologies were offered, for- serve many purposes. It can be used in journal- giveness would follow, reconciliation between ism, literature, business, anthropology, sociol- victim and perpetrator would occur. One female ogy, art history, and human rights. In the field of student wrote however, “It is hard to forget human rights, it can be a tool for documenting horrible experiences when you have experienced atrocities.18 For example, truth commissions of- them directly yourself.” The student’s father ten times use the oral history approach in truth lost his entire family in the genocide. Today her seeking. Victims are given the opportunity to father lives in the same village where the man tell their stories; they are given voices. Once who killed his brother lives; her father does not these stories are collected, an investigation can 108  HUMAN RIGHTS EDUCATION IN ASIAN SCHOOLS follow and possibly the adjudication of human child, a learning environment is created in the rights violations cases. home. Oral history becomes the vehicle which Oral history gives voice to those whose voice helps to connect the survivor generation with is little heard and empowers people to record today’s youth; a connection that is needed in their personal experiences. According to Oral Cambodian society today. History Society,19 oral history enables people who have been hidden from history to be heard, and for those interested in their past to record Conclusion personal experiences and those of their families and communities. One challenge of moving forward in a na- The stories people tell can be a mixture of tion traumatized by violent conflict and mas- facts and opinions that are expressed in their sive human rights atrocities is the treatment of own terms. Some people are not able to remem- the past. The past cannot be forgotten in the ber all aspects of an event, especially with the buried memories of survivors and undisclosed passing of time, and thus their stories may be documents. All members in the new society fragmented or illogical. This does not negate must work together to share, preserve, and un- their stories however, for each survivor has his derstand the past, no matter how tragic it may or her own truth which is real to them. As more be. Oral history is one way in which the past stories are documented, collective experience can be treated in a manner which is conducive and collective memories are created. Oral histo- to healing the country. By having Cham youth rian, Valerie Raleigh Yow, agrees on the power ask their parents to speak about their everyday of oral history. She commented in her book20 experiences during Democratic Kampuchea, that, “although there is no research that helps they not only gain knowledge about that era but us to make quick and definitive [stance] on ac- also about where their parents are coming from. curacy of memory that can be used as evidence, As the parents share their stories with their there are criteria, however, that can enable us to children, the bond between parent and child evaluate oral history evidence.” deepens. Some parents have commented that The writing competition reveals the impor- they are happy in knowing that their children are tance of the oral history approach in two main interested in their stories. Others even say that ways: education and relationship-building. As they feel a sense of relief and letting go of sorts, students listen to their parents telling them as they narrate their stories to their children. about the atrocious conditions under the Khmer While I promote the use of oral history in Rouge regime, they not only learn about the the context of informal genocide education, experiences of their parents, but they are also other approaches can be employed as well. gaining a better understanding of their parents. Students can take part in activities such as art Some of the students commented that writing competitions, dramas, musical performances, down their parent’s experiences was an impor- and other creative lines - all centered on the tant exercise for them because it gave them a themes relating to the Khmer Rouge, as infor- greater appreciation of the difficulties of that mal means of learning about their parent’s and era and a greater appreciation of their parents their nation’s past. Visits to museums and other as well. One student from Kampong Thom places containing information about Demo- province said, “Prior to the writing contest, cratic Kampuchea are also beneficial. Such my parents had told me very little about what exercises encourage the discussion of genocide they experienced. Afterward, I realized how in Cambodia and thus contribute to reconcili- incredible their experiences were.” Through ation process in the country. negotiation and dialogue between parent and Genocide Education and Reconciliation through History  109

References 5 Toloars Faisha is a third year student of Norton University. She wrote a seventeen-page essay of her Cham Muslim Students. 2007. The 47 Essays about parents’ experience under Democratic Kampuchea their parents’ experiences under Democratic and her views toward the regime. 6 Kampuchea. Phnom Penh: Documentation Center Khamboly Dy, A History of Democratic of Cambodia. Kampuchea (Documentation Center of Cambodia, Dy, Khamboly. 2007. A History of Democratic 2007), 35. This textbook is intended for high school Kampuchea. Phnom Penh: Documentation Center students and it has been officially accepted by Prime of Cambodia. Minister and Ministry of Education, Youth, Keo, Dacil. “Cham Muslim Students and Law Students and Sports as a reference book for teachers in 2007. 7 Tour: Learning about Genocide and the ECCC.” Osman Ysa, The Cham Rebellion: Survivors’ Documentation Center of Cambodia. http://www. Stories from the villages (Documentation Center dccam.org/Projects/Living_Doc/Cham20Youth of Cambodia, 2006), 53. The village of Koh Phal is 20and20Law20Student20Report.pdf (accessed located on an island in the River in Kroch January 15, 2008) Chhmar district of Kampong Cham province. Oral History Society. “Oral History Practical Advice: Prior to the Democratic Kampuchea regime, Koh Getting Started.” http://www.ohs.org.uk/advace/ Phal had 1,864 residents. After the regime fell and (accessed January 28, 2008). the surviving residents came back home, only 183 So, Farina. “Education for Cham Muslim Women in people remained. 8 Cambodia”. Documentation Center of Cambodia. Those villages are Chamkar Samsib, Kokor, http://www.dccam.org/Projects/Public_Info/ Koh Rokar, Koh Prak, Ro-Ang, and Khvav. The Cham20Muslim20Leaders.htm (accessed January families in the six villages totaled 2,320 in 1970, 15, 2008). and there were only 110 families left after the fall of ______. “Website Development: Building Bridges Democratic Kampuchea regime. 9 Between the Cham Muslim Community and the Farina So, “Website Development: Building Rest of the World.” Bridges Between the Cham Muslim in Cambodian Documentation Center of Cambodia. http://www. and the Rest of the World,” Documentation Center dccam.org/Projects/Public_Info/Buildin_Bridges_ of Cambodia, http://www.dccam.org/Projects/ Between.htm (accessed January 15, 2008) Public_Info/Building_Bridges_Between.htm Yow, Valerie Raleigh. 2005. Recording Oral History. (accessed 15 January 2008). 10 California: Rowman’s Little field Publishers Inc. Seth Muhammad Sis (Officer of Khmerization Ysa, Osman. 2006. The Cham Rebellion: Survivors’ Stories office, Department of Pedagogical Research, Ministry from the villages. Phnom Penh: Documentation of Education, Youth and Sports), in discussion with Center of Cambodia. the author, 25 January 2008. 11 H.E. DR. HJ. Sos Mousine (Under-Secretary of State, Ministry of Rural Development), in discussion with the author, 25 January 2008. Endnotes 12 H.E. Ahmad Yahya, in discussion with the 1 I would like to thank Dacil Keo for her assistance author, 25 January 2008. in reviewing and editing this paper. 13 H.E. Hap Umaly, in discussion with the author, 2 Farina So is the Oral History Project Leader in 25 January 2008. the Documentation Center of Cambodia (Phnom 14 Seth Muhammad Sis (Officer of Khmerization Penh, Cambodia). office, Department of Pedagogical Research, Ministry 3 Dacil Keo, “Cham Muslim Students and Law of Education, Youth and Sports), in discussion with Students Tour: Learning about Genocide and the the author, 25 January 2008. ECCC”, Documentation Center of Cambodia. 15 Farina So, “Education for Cham Muslim http://www.dccam.org/Projects/Living_Doc/ Women in Cambodia,” Documentation Center Cham20Youth20and20 Law20Student20Report.pdf of Cambodia, http://www.dccam.org/Projects/ (accessed January 15, 2008) Public_Info/Cham20Muslim20Leaders/Cham_ 4 Cham Muslim Students. “One of the 47 Essays Muslim_Leaders.htm (accessed January 15 2008). about their parents’ experiences under Democratic 16 Soth Naseath is a graduate of Phnom Penh Kampuchea,” Documentation Center of Cambodia, International University with a management degree. 2007. His mother is Khmer and his father is Cham. 110  HUMAN RIGHTS EDUCATION IN ASIAN SCHOOLS

17 Von Navy is a junior at Western University importance of Oral history and Oral history as an majoring in English. Her parents are from Angkor interdisciplinary subject. For further reading, go to Ban village, Kampong Cham province. http://usearch.cc.columbia.edu/query.htmlqtOral2 18 Columbia University Oral History Research 0History20Research20Office. Office, “Telling the World: Oral History, Struggles 19 Oral History Society, “Oral History Practical for Justice and Human Rights Dialogues.” The above Advice: Getting Started.” http://ww.ohs.org.uk/ paragraph is derived from a discussion among the advice (accessed January 28, 2008) fellows and faculty members at Columbia University 20 Valerie Raleigh Yow. Recording Oral History. Oral History Research Office, June 2007. I was one (California: Rowman’s Little field Publishers, Inc. of the fellows engaged in the discussion about the 2005), 36.