The Voices of Indigenous Peoples in Cambodia
Make IPs voices heard and respected
The O’Krieng Senchey district administration in Kratie province have ordered the Sre Chis commune authorities to educate minority ethnic groups about the laws and legal instruments related to environmental protection.
Read the full article at: Kraol minority apologise for burning down office | Phnom Penh Post
Two Kraol Indigenous People Accused of Encroaching on Ministry Land Fail to Appear in Court
The Kratie Provincial Court summoned two Kraol indigenous people from Srae Chis commune to appear in court for questioning this week for allegedly illegally encroaching on protected areas, but the two villagers did not show up.
Read the full article at: Two Kraol Indigenous People Accused of Encroaching on Ministry Land Fail to Appear in Court | CamboJA News
The Environment and Natural Resources Code officially passed into law last month, but the term “indigenous” has been removed from key sections, leaving indigenous communities concerned that the code undermines their rights.
Read the full article at: Indigenous Communities Concerned New Environment Code Undermines Their Rights | CamboJA News
Delve into how defending indigenous rights safeguards Cambodian culture, promoting diversity and preserving traditions for future generations.
Cambodia is a country with a rich and diverse cultural heritage, influenced by the ancient civilizations of India, China, and Southeast Asia((Cambodia | History, Map, Flag, Capital, Population, Language, & Facts | Britannica)). Among the many ethnic groups that inhabit the country, the indigenous peoples, also known as Khmer Leu or Highlanders, have a distinct identity and way of life that reflects their close connection to nature and their ancestral lands.
According to Cambodia’s National Report on Demographic and Socio-Economic Status of Indigenous Peoples((National Report on Demographic and Socio-Economic Status of Indigenous Peoples in Cambodia – Cambodia Indigenous Peoples Organization (cipocambodia.org))), there are about 22 different indigenous peoples in Cambodia, comprising about 1.25% of the total population. The largest of these groups are the Kuy, Bunong, Kreung, Jarai, Tampuan and Broa who live mainly in the northern provinces of Preah Vihear, Kampong Thom, Stung Treng, Kratie, Ratanakiri and Mondulkiri.
The indigenous peoples of Cambodia have their own languages, religions, customs, and traditions that differ from the dominant Khmer culture. They practice animism, worshipping spirits that inhabit natural objects and phenomena. They also have a strong sense of community and collective ownership of land and resources. They rely on shifting cultivation, hunting, fishing, and gathering for their livelihoods.
However, the indigenous peoples of Cambodia face many challenges and threats to their rights and cultures. They have suffered from decades of civil war, displacement, land grabbing, deforestation, mining, hydroelectric dams, and economic development projects that have encroached on their territories and disrupted their way of life. They also face discrimination, marginalization, poverty, illiteracy, and lack of access to basic services and opportunities.
The Cambodian government has ratified several international conventions and declarations that recognize and protect the rights of indigenous peoples, such as the International Covenant on Civil and Political Rights, the International Covenant on Economic, Social and Cultural Rights, the Convention on the Elimination of All Forms of Racial Discrimination, and the United Nations Declaration on the Rights of Indigenous Peoples((The rights of indigenous peoples | OHCHR)). The government has also enacted domestic laws and policies that aim to promote and safeguard the interests of indigenous peoples, such as the Land Law of 2001, the Forestry Law of 2002, the Protected Areas Law of 2008, and the National Policy on Development of Indigenous Peoples/Ethnic Minorities of 2009.
The government has recently promulgated the Environmental and Natural Resources Code, which incorporates all of the provisions of the Protected Areas Law and Forestry Law; however, indigenous input into the Code has received less consideration, causing concern among indigenous organizations and communities.
These legal frameworks provide for the recognition of indigenous peoples as legal entities, the registration and titling of their collective lands, the participation and consultation in decision-making processes that affect them, the respect for their cultural identity and diversity, and the promotion of their social and economic development.
However, there is a gap between the law and its implementation. Many indigenous communities still lack legal recognition and land titles. Many face land conflicts with private companies, local authorities, or other settlers who claim or occupy their lands illegally or with dubious documents. Many are excluded from or coerced into development projects that do not respect their Free, Prior, and Informed Consent (FPIC). Many are denied or restricted from accessing their traditional forests, rivers, and sacred sites. Many are assimilated or pressured to abandon their languages, religions, customs, and traditions.
Indigenous rights refer to the collective and individual rights of indigenous peoples, which are based on their unique cultural, social, economic, and political characteristics. These rights are crucial as they recognize and protect the distinct identities, languages, traditions, and lands of indigenous communities. Upholding indigenous rights is essential for promoting social justice, addressing historical injustices, and fostering reconciliation between indigenous peoples and the wider society. It also plays a significant role in preserving biodiversity and traditional knowledge systems that contribute to sustainable development.
Therefore, it is imperative that the rights of indigenous peoples in Cambodia are respected and protected in practice as well as in principle. This means ensuring that they have secure tenure over their lands and resources; that they have a voice and a choice in matters that concern them; that they have access to justice and remedies for violations; that they have opportunities for education, health care, employment, and income generation; that they have support for preserving and promoting their cultures; and that they have respect and recognition from society at large.
Protecting indigenous peoples rights means conservation of Cambodian cultures because these two aspects are interrelated and interdependent. The cultures of indigenous peoples are rooted in their lands and natural environment. Their lands and natural environment are sustained by their cultures and traditional knowledge. By safeguarding one aspect, we safeguard the other. By harming one aspect, we harm the other.
Upholding indigenous rights is crucial for preserving the rich cultural heritage of its indigenous communities. These communities have unique languages, traditions, and knowledge systems that are deeply intertwined with the country’s history and identity. By recognizing and protecting their rights, Cambodia can ensure the continuation of these cultural practices and promote diversity within its society. Additionally, by valuing indigenous cultures, Cambodia can foster a sense of pride and belonging among its indigenous peoples, contributing to a more inclusive and harmonious society.
The cultures of indigenous peoples are not only valuable for themselves but also for humanity as a whole. They represent a rich diversity of worldviews, beliefs, values, and expressions.
Cambodia’s indigenous communities have long been marginalized and their rights disregarded. However, there is a growing movement to empower these communities, preserve their rich cultural heritage, and promote their rights. One such initiative is the establishment of Multilingual Education Program, which aim to provide culturally relevant education while also teaching mainstream curriculum. Through these schools, indigenous children are able to learn about their traditional language, customs, and practices, ensuring that they do not lose touch with their identity in an increasingly modernized world.
In addition to educational initiatives, various organizations are working towards empowering indigenous communities by supporting economic development projects that are based on sustainable practices and traditional knowledge. For instance, some communities are engaged in nature-based tourism ventures that allow visitors to experience authentic indigenous culture while also providing income for the community. These initiatives not only help uplift the economic status of indigenous people but also foster a sense of pride in their cultural heritage.
Moreover, it is crucial to note that empowering Cambodia’s indigenous communities goes hand in hand with advocating for the protection of their land and natural resources. Often faced with land grabbing and encroachment from external forces such as corporations or powerful individuals, many indigenous communities find themselves displaced or dispossessed. By promoting land rights and supporting legal frameworks that recognize communal land tenure for indigenous peoples, efforts are being made to safeguard both their culture and environment.
Some recommendations have been made by various stakeholders, including indigenous peoples’ organizations, human rights groups, and UN bodies for improving recognition and respect for indigenous rights:
During the 29th observance of the International Day of the World’s Indigenous Peoples, we, the Indigenous Peoples of Cambodia have come to a consensus to issue a statement to ensure that our concerns are heard and considered by relevant stakeholders. The statement contains important recommendations pertaining to various sectors of indigenous communities.
ខួបគម្រប់ ១០០ ឆ្នាំរបស់ប្រធាន Haudenosaunee Deskaheh (ហោដិនណូសូនី ដេសកាហេ) នៅទីក្រុងហ្សឺណែវ រំលឹកសុន្ទរកថាឆ្នាំ ១៩២៣ របស់គាត់ដែលការពារសិទ្ធិមនុស្សចំពោះច្បាប់ ដីធ្លី និងជំនឿរបស់ពួកគេ។
ប្រធាន Haudenosaunee Deskaheh គឺជាមេដឹកនាំដ៏គួរឱ្យកត់សម្គាល់ម្នាក់ដែលព្យាយាមការពារអធិបតេយ្យភាព និងសិទ្ធិរបស់ប្រជាជនរបស់គាត់ក្នុងការប្រឈមមុខនឹងការជិះជាន់អាណានិគម។ គាត់គឺជាជនជាតិដើមដំបូងគេដែលនាំករណីរបស់គាត់ទៅកាន់ឆាកអន្តរជាតិ ហើយគាត់បានបំផុសគំនិតសកម្មជន និងអ្នកតស៊ូមតិជនជាតិដើមជាច្រើនជំនាន់ជុំវិញពិភពលោក។
Deskaheh (ដេសកាហេ) គឺជាមេដឹកនាំដ៏មានមោទនភាពនៃប្រជាជាតិ Cayuga (ខាយូហ្គា) ដែលជាប្រជាជាតិមួយក្នុងចំណោមប្រជាជាតិទាំងប្រាំមួយដែលបានបង្កើតសហព័ន្ធ Haudenosaunee ។ គាត់ត្រូវបានប្រជាជនរបស់គាត់ជ្រើសរើសឲ្យធ្វើជាវាគ្មិន និងតំណាងរបស់ពួកគេក្នុងពិភពលោក។ គាត់មានចក្ខុវិស័យសន្តិភាព និងយុត្តិធម៌សម្រាប់ប្រជាជនរបស់គាត់ ដែលបានរងទុក្ខដោយសារការទន្ទ្រាន និងគាបសង្កត់ពីរដ្ឋាភិបាលកាណាដា។
Deskaheh ដឹងថា Haudenosaunee មានសន្ធិសញ្ញាជាមួយអង់គ្លេស ដែលទទួលស្គាល់អធិបតេយ្យភាព និងសិទ្ធិដីធ្លីរបស់ពួកគេ។ គាត់ក៏បានដឹងដែរថា សម្ព័ន្ធប្រជាជាតិ (បច្ចុប្បន្នហៅថា អង្គការសហប្រជាជាតិ) ដែលជាអង្គការថ្មីមួយដែលត្រូវបានបង្កើតឡើងក្រោយសង្គ្រាមលោកលើកទីមួយ មានអំណាចដើម្បីលើកកំពស់ច្បាប់អន្តរជាតិ និងការពារសិទ្ធិរបស់ប្រទេស។ គាត់បានសម្រេចចិត្តយកករណីរបស់គាត់ទៅសម្ព័ន្ធប្រជាជាតិដោយសង្ឃឹមថានឹងស្វែងរកសម្ព័ន្ធមិត្តនិងការគាំទ្រសម្រាប់បុព្វហេតុរបស់គាត់។
គាត់បានជួលមេធាវីម្នាក់ឈ្មោះ George Decker (ចច ដេឃើ) ដែលបានណែនាំគាត់ឱ្យទទួលបានលិខិតឆ្លងដែនពី Haudenosaunee Confederacy ព្រោះដឹងថារដ្ឋាភិបាលកាណាដានឹងមិនចេញឱ្យគាត់ឡើយ។ គាត់ក៏បានរៀបចំឯកសារមួយដែលមានឈ្មោះថា “The Red Man’s Appeal for Justice” ដែលរៀបរាប់ពីប្រវត្តិ និងទុក្ខសោករបស់ប្រជាជនរបស់គាត់។
នៅខែសីហា ឆ្នាំ ១៩២១ Deskaheh និង Decker បានជិះទូកពីទីក្រុង ញូវយ៉ក ទៅកាន់ទីក្រុងឡុងដ៍ ជាកន្លែងដែលពួកគេសង្ឃឹមថានឹងជួបជាមួយមន្ត្រីអង់គ្លេស និងបង្ហាញញត្តិរបស់ពួកគេ។ ទោះយ៉ាងណាក៏ដោយ ពួកគេមិនត្រូវបានគេយកចិត្តទុកដាក់ ព្រងើយកន្តើយ និងអរិភាព។ រដ្ឋាភិបាលអង់គ្លេសបានបដិសេធមិនទទួលស្គាល់លោក Deskaheh ជាបេសកជនការទូត ហើយបានប្រាប់គាត់ឱ្យដោះស្រាយជាមួយរដ្ឋាភិបាលកាណាដាជំនួសវិញ។ Deskaheh ខកចិត្ត ប៉ុន្តែមិនបាក់ទឹកចិត្ត។ លោកបានសម្រេចចិត្តអំពាវនាវដោយផ្ទាល់ចំពោះមតិសាធារណៈ។ គាត់បានថ្លែងសុន្ទរកថានៅទីកន្លែងផ្សេងៗដូចជា Hippodrome((https://en.wikipedia.org/wiki/Deskaheh)) ជាកន្លែងដែលគាត់បានបង្ហាញខ្លួននៅក្នុងពិធីប្រពៃណីរបស់គាត់។ លោកក៏បានចែកខិតប័ណ្ណ ដើម្បីលើកកម្ពស់ការយល់ដឹងអំពីបុព្វហេតុរបស់គាត់។
មិនយូរប៉ុន្មាន Deskaheh ទទួលបានការចាប់អារម្មណ៍ និងការអាណិតអាសូរពីអ្នកមានឥទ្ធិពលមួយចំនួន ដូចជា Lord Robert Cecil អតីតរដ្ឋមន្ត្រីការបរទេសអង់គ្លេស និងជាអ្នកគាំទ្រសម្ព័ន្ធប្រជាជាតិ។ Cecil បានជួយ Deskaheh ឱ្យទាក់ទងជាមួយរដ្ឋមន្ត្រីក្រសួងការបរទេសហូឡង់ Herman van Karnebeek ដែលបានយល់ព្រមឧបត្ថម្ភញត្តិរបស់គាត់ទៅកាន់សម្ព័ន្ធប្រជាជាតិ។ Deskaheh ក៏ទទួលបានការគាំទ្រពី Swiss Bureau International pour la Défense des Indigènes ដែលជាអង្គការដែលតស៊ូមតិដើម្បីសិទ្ធិជនជាតិដើមភាគតិច។
នៅឆ្នាំ ១៩២២ Deskaheh និង Decker បានត្រលប់ទៅញូវយ៉កជាកន្លែងដែលពួកគេរង់ចាំឱកាសដើម្បីទៅទីក្រុងហ្សឺណែវជាកន្លែងដែលសម្ព័ន្ធប្រជាជាតិមានមូលដ្ឋាននៅទីនោះ។ ពួកគេក៏បានរក្សាទំនាក់ទំនងជាមួយអ្នកគាំទ្ររបស់ពួកគេនៅអឺរ៉ុប ដែលបានជំរុញឱ្យពួកគេមកឱ្យបានឆាប់តាមដែលអាចធ្វើទៅបាន។
នៅឆ្នាំ ១៩២៣ Deskaheh បានទទួលការអញ្ជើញពី Van Karnebeek (រដ្ឋមន្រ្តីក្រសួងការបរទេស ប្រទេសហូឡង់ ចន្លោះឆ្នាំ ១៩១៨-១៩២៧ និងជាប្រធានសន្និបាតសម្ព័ន្ធប្រជាជាតិពីឆ្នាំ ១៩២១-១៩២២) ដើម្បីចូលរួមកិច្ចប្រជុំនៃសម្ព័ន្ធប្រជាជាតិនៅទីក្រុងហ្សឺណែវ។ គាត់ត្រេកអរជាខ្លាំង ដោយគិតថាទីបំផុតគាត់មានឱកាសនិយាយសម្រាប់ប្រជាជនរបស់គាត់។ គាត់និង Decker បានឡើងលើកប៉ាល់នៅញូវយ៉កនៅថ្ងៃទី ១៤ ខែកក្កដាឆ្នាំ ១៩២៣ ហើយបានមកដល់ទីក្រុងហ្សឺណែវនៅថ្ងៃទី ២៨ ខែកក្កដា។
ទោះបីជាយ៉ាងណា ពេលពួកគេទៅដល់ទីនោះ ពួកគេបានជួបឧបសគ្គមួយទៀត។ រដ្ឋាភិបាលកាណាដាបានតវ៉ាប្រឆាំងនឹងញត្តិរបស់ Deskaheh ដោយអះអាងថាគាត់គ្មានសិទ្ធិនិយាយសម្រាប់ Haudenosaunee ហើយថាករណីរបស់គាត់គឺជាបញ្ហាផ្ទៃក្នុងដែលគួរតែត្រូវបានដោះស្រាយនៅក្នុងប្រទេសកាណាដា។ គណៈប្រតិភូកាណាដាក៏បានដាក់សម្ពាធលើប្រទេសផ្សេងទៀតឱ្យបដិសេធញត្តិរបស់ Deskaheh ដោយលើកហេតុផលថាវានឹងបង្កើតគំរូដ៏គ្រោះថ្នាក់សម្រាប់ក្រុមជនជាតិដើមភាគតិចផ្សេងទៀតក្នុងការប្រជែងជាមួយអ្នកគ្រប់គ្រងអាណានិគមរបស់ពួកគេ។
Deskaheh មានការខកចិត្តនិងខឹង។ គាត់មានអារម្មណ៍ថាគាត់ត្រូវបានគេបដិសេធសំឡេងរបស់គាត់និងសិទ្ធិរបស់គាត់។ គាត់បានព្យាយាមបញ្ចុះបញ្ចូលគណៈប្រតិភូផ្សេងទៀត ហើយបញ្ចុះបញ្ចូលពួកគេឱ្យគាំទ្របុព្វហេតុរបស់គាត់។ គាត់ក៏បានសរសេរសំបុត្រ និងអត្ថបទសម្រាប់កាសែត និងទស្សនាវដ្ដី ដោយពន្យល់ពីស្ថានភាពរបស់គាត់ និងអំពាវនាវរកយុត្តិធម៌។
គាត់បានស្នាក់នៅទីក្រុងហ្សឺណែវអស់រយៈពេលដប់ប្រាំបីខែដោយសង្ឃឹមថានឹងមានការវិវឌ្ឍផ្សេងៗ។ គាត់ក៏បានធ្វើដំណើរទៅកាន់ទីក្រុងផ្សេងទៀតក្នុងប្រទេសស្វីស ដូចជា Bern, Lausanne, Lucerne, Winterthur និង Zurich ជាកន្លែងដែលគាត់បានបង្រៀន និងជួបជាមួយក្រុម និងបុគ្គលផ្សេងៗដែលចាប់អារម្មណ៍លើបុព្វហេតុរបស់គាត់។
គាត់បានបង្កើតមិត្តភ័ក្តិជាច្រើនអំឡុងពេលស្នាក់នៅប្រទេសស្វីស។ គាត់ចាប់អារម្មណ៍នឹងភាពស្រស់ស្អាត និងវប្បធម៌របស់ប្រទេសនេះ។ គាត់ក៏បានរៀនពាក្យបារាំង និងអាឡឺម៉ង់មួយចំនួនផងដែរ។ គាត់ចូលចិត្តដើរលេងតាមភ្នំ និងទស្សនាសារមន្ទីរ និងព្រះវិហារ។ គាត់ថែមទាំងបានប្រារព្ធពិធីបុណ្យណូអែលជាមួយគ្រួសារស្វីសទៀតផង។
ទោះយ៉ាងណាក៏ដោយ គាត់មិនដែលភ្លេចបេសកកម្មរបស់គាត់ និងប្រជាជនរបស់គាត់ទេ។ គាត់ចង់បានផ្ទះរបស់គាត់ និងគ្រួសាររបស់គាត់។ គាត់នឹកប្រពន្ធរបស់គាត់ ម៉ារី និងកូនស្រីទាំងបួនរបស់គាត់។ គាត់ក៏ព្រួយបារម្ភអំពីស្ថានភាពនៅដែនដីរបស់គាត់ ដែលរដ្ឋាភិបាលកាណាដាបានបង្កើនការជ្រៀតជ្រែក និងការគាបសង្កត់។
គាត់មិនដែលបោះបង់ក្តីសង្ឃឹមថាគាត់នឹងអាចនិយាយជាមួយសម្ព័ន្ធប្រជាជាតិនៅថ្ងៃណាមួយឡើយ។ ទោះជាយ៉ាងណា គាត់មិនដែលទទួលបានឱកាសនោះទេ។ នៅឆ្នាំ ១៩២៤ សម្ព័ន្ធប្រជាជាតិបានសម្រេចចិត្តពន្យារពេលញត្តិរបស់ Deskaheeh ដោយគ្មានកំណត់ដោយមិនផ្តល់ហេតុផល ឬការពន្យល់ណាមួយឡើយ។
Deskaheh ខូចចិត្ត និងខកចិត្ត។ គាត់មានអារម្មណ៍ថាគាត់បានធ្វើឱ្យប្រជាជនរបស់គាត់និងខ្លួនគាត់បរាជ័យ។ គាត់បានសម្រេចចិត្តត្រឡប់ទៅផ្ទះវិញ ប៉ុន្តែគាត់មានជំងឺពេកមិនអាចធ្វើដំណើរបាន។ គាត់បានឆ្លងជំងឺរលាកសួត ហើយសុខភាពរបស់គាត់កាន់តែយ៉ាប់យ៉ឺនយ៉ាងឆាប់រហ័ស។ គាត់ត្រូវបានគេបញ្ជូនទៅមន្ទីរពេទ្យក្នុងទីក្រុងហ្សឺណែវ ជាកន្លែងដែលគាត់បានស្លាប់នៅថ្ងៃទី ២៧ ខែមិថុនា ឆ្នាំ ១៩២៥ ។ គាត់មានអាយុ ៥២ ឆ្នាំ។
សាកសពរបស់គាត់ត្រូវបានបញ្ជូនត្រឡប់ទៅស្រុកកំណើតរបស់គាត់វិញ ដែលជាកន្លែងដែលគាត់ត្រូវបានគេបញ្ចុះដោយកិត្តិយសពេញលេញ។ ប្រជាជនរបស់គាត់កាន់ទុក្ខគាត់ក្នុងនាមជាវីរជន និងទុក្ករបុគ្គល។ កេរ្តិ៍ឈ្មោះ និងកេរដំណែលរបស់គាត់បានដក់ជាប់ក្នុងដួងចិត្ត និងគំនិតរបស់ប្រជាជន និងអស់អ្នកដែលជឿលើបុព្វហេតុរបស់គាត់។
Deskaheh គឺជាអ្នកដែលមានចក្ខុវិស័យ និងជាអ្នកចម្បាំង។ គាត់បានតស៊ូដើម្បីសេចក្តីថ្លៃថ្នូរ និងអធិបតេយ្យភាពរបស់ប្រជាជនរបស់គាត់។ គាត់បានជំទាស់នឹងភាពអយុត្តិធម៌ និងការគៀបសង្កត់នៃប្រព័ន្ធអាណានិគម។ គាត់បានបំផុសគំនិតអ្នកដឹកនាំ និងសកម្មជនជនជាតិដើមជាច្រើនជំនាន់ជុំវិញពិភពលោក។ គាត់គឺជាមនុស្សម្នាក់ក្នុងចំណោមអ្នកដំបូងគេដែលនាំសំឡេងជនជាតិដើមទៅកាន់ឆាកអន្តរជាតិ។ គាត់ជាអ្នកត្រួសត្រាយផ្លូវសិទ្ធិមនុស្ស និងជាជើងឯកនៃសន្តិភាព។
បន្ទាប់ពីការស្លាប់របស់ Deskaheh គ្រួសាររបស់គាត់បានបន្តរស់នៅលើដែនដី នៅជិត Brantford រដ្ឋ Ontario ។ ភរិយារបស់គាត់ឈ្មោះ Mary (ម៉ារី) បានស្លាប់នៅឆ្នាំ ១៩៣៦ ហើយកូនរបស់គាត់ធំពេញវ័យ និងមានគ្រួសាររៀងៗខ្លួន។ កូនចៅរបស់គាត់មួយចំនួននៅតែសកម្មនៅក្នុងសហគមន៍ និងវប្បធម៌ Haudenosaunee សព្វថ្ងៃនេះ។ ជាឧទាហរណ៍ ចៅស្រីម្នាក់របស់គាត់ឈ្មោះ Audrey General Bombery គឺជាគ្រូបង្រៀនភាសា Cayuga ដ៏ល្បីល្បាញ និងជាអ្នកតស៊ូមតិ។ នាងបានទទួលមរណៈភាពក្នុងឆ្នាំ ២០១៧ ក្នុងអាយុ ៩៣ ឆ្នាំ។ ចៅស្រីម្នាក់ទៀតឈ្មោះ Louise Hill គឺជាព្រឹទ្ធាចារ្យ និងជាប្រវត្តិវិទូដ៏គួរឱ្យគោរពម្នាក់ដែលបានសរសេរ និងនិយាយអំពីកេរដំណែលរបស់ Deskaheh។ គ្រួសាររបស់ Deskaheh មានមោទនភាពចំពោះសមិទ្ធិផល និងការរួមចំណែករបស់គាត់ចំពោះ Haudenosaunee និងជនជាតិដើមជុំវិញពិភពលោក។
Haudenosaunee Chief Deskaheh’s 100th anniversary in Geneva commemorates his 1923 speech defending people’s rights to their own laws, land, and faith.
Haudenosaunee Chief Deskaheh was a remarkable leader who sought to protect the sovereignty and rights of his people in the face of colonial oppression. He was the first Indigenous person to bring his case to the international arena, and he inspired generations of Indigenous activists and advocates around the world.
Deskaheh was a proud leader of the Cayuga nation, one of the six nations that formed the Haudenosaunee Confederacy. He was chosen by his people to be their speaker and representative in the world. He had a vision of peace and justice for his people, who had suffered from the encroachment and oppression of the Canadian government.
Deskaheh knew that the Haudenosaunee had a treaty with the British Crown, which recognized their sovereignty and land rights. He also knew that the League of Nations, a new organization that was formed after the First World War, had the power to uphold international law and protect the rights of nations. He decided to take his case to the League of Nations, hoping to find allies and support for his cause.
He hired a lawyer named George Decker, who advised him to get a passport from the Haudenosaunee Confederacy, since the Canadian government would not issue him one. He also prepared a document called “The Red Man’s Appeal for Justice”, which outlined the history and grievances of his people.
In August 1921, Deskaheh and Decker sailed from New York to London, where they hoped to meet with British officials and present their petition. However, they were met with indifference and hostility. The British government refused to acknowledge Deskaheh as a diplomatic envoy, and told him to deal with the Canadian government instead. Deskaheh was disappointed, but not discouraged. He decided to appeal directly to the public opinion. He gave speeches at various venues, such as the Hippodrome ((https://en.wikipedia.org/wiki/Deskaheh)), where he appeared in his traditional regalia. He also distributed pamphlets and leaflets to raise awareness about his cause.
Deskaheh soon gained the attention and sympathy of some influential people, such as Lord Robert Cecil, a former British foreign minister and a supporter of the League of Nations. Cecil helped Deskaheh to get in touch with the Dutch minister of foreign affairs, Herman van Karnebeek, who agreed to sponsor his petition to the League of Nations. Deskaheh also received support from the Swiss Bureau International pour la Défense des Indigènes, an organization that advocated for the rights of indigenous peoples.
In 1922, Deskaheh and Decker returned to New York, where they waited for an opportunity to go to Geneva, where the League of Nations was based. They also kept in contact with their supporters in Europe, who urged them to come as soon as possible.
In 1923, Deskaheh received an invitation from van Karnebeek to attend a meeting of the League of Nations in Geneva. He was overjoyed, thinking that he finally had a chance to speak for his people. He and Decker boarded a ship in New York on July 14, 1923, and arrived in Geneva on July 28.
However, when they got there, they faced another obstacle. The Canadian government had protested against Deskaheh’s petition, claiming that he had no right to speak for the Haudenosaunee, and that his case was an internal matter that should be resolved within Canada. The Canadian delegation also pressured other countries to reject Deskaheh’s petition, arguing that it would set a dangerous precedent for other indigenous groups to challenge their colonial rulers.
Deskaheh was frustrated and angry. He felt that he was being denied his voice and his rights. He tried to lobby other delegates and persuade them to support his cause. He also wrote letters and articles for newspapers and magazines, explaining his situation and appealing for justice.
He stayed in Geneva for eighteen months, hoping for a breakthrough. He also traveled to other cities in Switzerland, such as Bern((https://www.cbc.ca/news/indigenous/deskaheh-100-haudenosaunee-geneva-1.6913959)) , Lausanne ((https://bing.com/search?q=Haudenosaunee+Chief+Deskaheh)) , Lucerne((https://www.wikiwand.com/en/Deskaheh)) , Winterthur ((https://www.geneve-int.ch/1923-geneva-declaration-rights-child)), and Zurich((https://www.humanium.org/en/geneva-declaration/)), where he gave lectures and met with various groups and individuals who were interested in his cause.
He made many friends and admirers during his stay in Switzerland. He was impressed by the beauty and culture of the country. He also learned some French and German words. He enjoyed hiking in the mountains and visiting museums and churches. He even celebrated Christmas with a Swiss family.
However, he never forgot his mission and his people. He longed for his home and his family. He missed his wife Mary and his four daughters. He also worried about the situation on his reserve, where the Canadian government had intensified its interference and repression.
He never gave up hope that he would be able to address the League of Nations someday. However, he never got that chance. In 1924, the League of Nations decided to postpone Deskaheeh’s petition indefinitely, without giving any reason or explanation.
Deskaheh was heartbroken and disillusioned. He felt that he had failed his people and himself. He decided to return home, but he was too ill to travel. He had contracted pneumonia, and his health was deteriorating rapidly. He was taken to a hospital in Geneva, where he died on June 27, 1925. He was 52 years old.
His body was shipped back to his reserve, where he was buried with full honors. His people mourned him as a hero and a martyr. His name and his legacy lived on in the hearts and minds of his people and of all those who believed in his cause.
Deskaheh was a visionary and a warrior. He fought for the dignity and sovereignty of his people. He challenged the injustice and oppression of the colonial system. He inspired generations of indigenous leaders and activists around the world. He was one of the first to bring the voice of indigenous peoples to the international arena. He was a pioneer of human rights and a champion of peace.
After Deskaheh’s death, his family continued to live on the Six Nations Reserve near Brantford, Ontario. His wife Mary died in 1936, and his children grew up and had their own families. Some of his descendants are still active in the Haudenosaunee community and culture today. For example, one of his granddaughters, Audrey General Bombery, was a well-known Cayuga language teacher and advocate. She passed away in 2017 at the age of 93((https://en.wikipedia.org/wiki/Deskaheh)). Another granddaughter, Louise Hill, is a respected elder and historian who has written and spoken about Deskaheh’s legacy((https://www.thecanadianencyclopedia.ca/en/article/levi-general)). Deskaheh’s family is proud of his achievements and his contributions to the Haudenosaunee and indigenous peoples around the world.
This year marks the 29th International Day of the World’s Indigenous Peoples, with the theme “Indigenous Youth as Agents of Change for Self-Determination.” It reminds us of the significant roles that young Indigenous Peoples play in the conservation and preservation of the rich cultures of Indigenous Peoples around the world.
AIPP, a regional Indigenous platform, issues a statement to amplify our voices on the occasion of the commemoration.
Click here to download the full statement on the IPs Day 2023
The UPR process is a peer-review mechanism of the UN Human Rights Council, where each UN member state is examined on its human rights situation every four to five years. The review is based on three documents: a report by the state, a report by the UN, and a report by other stakeholders, such as civil society and indigenous peoples’ organizations. The state receives recommendations from other states and has to report on their implementation. The UPR aims to improve the human rights situation in each country and foster cooperation.
For indigenous peoples in Cambodia, the UPR process is an important opportunity to raise their concerns and challenges regarding their collective rights to land, territories and resources, as well as their cultural identity, education, health, and participation. Indigenous peoples in Cambodia face various threats to their livelihoods and well-being, such as land grabbing, deforestation, mining, hydropower projects, and discrimination. They also lack adequate legal recognition and protection of their status and rights.((https://upr-info.org/sites/default/files/documents/2018-12/js1_upr32_khm_e_main.pdf))((https://www.upr-info.org/en/review/cambodia))
By engaging in the UPR process, indigenous peoples in Cambodia can:
– Provide alternative information and perspectives on the human rights situation of indigenous peoples that may not be reflected in the state or UN reports.
– Advocate for specific recommendations to address the gaps and challenges in the implementation of the existing laws and policies related to indigenous peoples’ rights.
– Monitor and follow up on the progress and challenges of the state in fulfilling its human rights obligations and commitments towards indigenous peoples.
– Build alliances and networks with other stakeholders, such as civil society organizations, human rights institutions, UN agencies, and diplomatic missions, to support their advocacy efforts.
– Raise awareness and visibility of their issues and demands at the national and international levels.
Some examples of the achievements of indigenous peoples’ engagement in the UPR process in Cambodia are:((https://www.upr-info.org/en/review/cambodia))
– In the first cycle of the UPR in 2009, Cambodia accepted 91 recommendations, including one on ensuring the rights of indigenous peoples to land and natural resources.
– In the second cycle of the UPR in 2014, Cambodia accepted 205 recommendations, including 11 on indigenous peoples’ rights, such as strengthening the legal framework for communal land titling, ensuring free prior and informed consent, respecting cultural diversity, and promoting indigenous peoples’ participation.
– In the third cycle of the UPR in 2019, Cambodia received 198 recommendations, including 13 on indigenous peoples’ rights, such as accelerating the process of communal land titling, protecting indigenous peoples from land grabbing and forced evictions, ensuring access to quality education and health services, and preventing violence against indigenous women and children.
