Reporter1 – Page 5 – The Voices of Indigenous Peoples in Cambodia

Celebrating Diversity: How Defending Indigenous Rights Safeguards Cambodian Culture

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.

Indigenous Souy march during the IPs Day 2023 in Kampong Speu, (Photo by CIPA)

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.

Indigenous Consultation workshop in Siem Reap on Law Amendment, 15-16 Aug, 2022, (Photo by CIPA)

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.

What Are the Rights of Indigenous Peoples?

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.

Empowering Indigenous Communities: Preserving Culture and Promoting Rights

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:

Simplify and expedite the process of communal land titling for indigenous communities, and ensure that they are consulted and compensated fairly when their lands are affected by development projects or economic land concessions((https://uprdoc.ohchr.org/uprweb/downloadfile.aspx?filename=6380&file=EnglishTranslation)),((Indigenous World 2020: Cambodia – IWGIA – International Work Group for Indigenous Affairs)).
Implement the UN Declaration on the Rights of Indigenous Peoples, which Cambodia has adopted without reservation, and ratify the ILO Convention 169 on Indigenous and Tribal Peoples((https://uprdoc.ohchr.org/uprweb/downloadfile.aspx?filename=6380&file=EnglishTranslation)),((https://cambodia.ohchr.org/sites/default/files/book/DRIP-En.pdf))
Strengthen the legal and institutional framework for the protection and promotion of indigenous peoples’ rights, including their rights to cultural integrity, education, health, and participation((https://uprdoc.ohchr.org/uprweb/downloadfile.aspx?filename=6380&file=EnglishTranslation)),((https://www.iwgia.org/en/cambodia/3599-iw-2020-cambodia.html))
Enhance the capacity and awareness of government officials, civil society organizations, and the general public on the situation and needs of indigenous peoples, and foster intercultural dialogue and mutual respect((https://uprdoc.ohchr.org/uprweb/downloadfile.aspx?filename=6380&file=EnglishTranslation)),((https://www.iwgia.org/en/cambodia/3599-iw-2020-cambodia.html))
Support the empowerment and participation of indigenous peoples, especially women and youth, in decision-making processes that affect their lives and interests((https://uprdoc.ohchr.org/uprweb/downloadfile.aspx?filename=6380&file=EnglishTranslation)),((https://www.iwgia.org/en/cambodia/3599-iw-2020-cambodia.html)).

Joint Statement of Indigenous Peoples in Cambodia Amid IPs Day 2023

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.

Click here to download a full statement in PDF

Deskaheh ជនជាតិដើមដំបូងដែលតតាំងនៅអង្គការសហប្រជាជាតិ

ខួបគម្រប់ ១០០ ឆ្នាំរបស់ប្រធាន Haudenosaunee Deskaheh (ហោដិនណូសូនី ដេសកាហេ) នៅទីក្រុងហ្សឺណែវ រំលឹកសុន្ទរកថាឆ្នាំ ១៩២៣ របស់គាត់ដែលការពារសិទ្ធិមនុស្សចំពោះច្បាប់ ដីធ្លី និងជំនឿរបស់ពួកគេ។

Image of Deskaheh from The Graphic (a newspaper), 1922. (courtesy Wikimedia CC)

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។

Chief Deskaheh, First Indigenous Person Brings His Case to International Arena

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.

Statement of the Asia Indigenous Peoples Pact

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

Why is the UPR process important for Indigenous Peoples in Cambodia?

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.

EMRIP16: Item 7 – International Decade of Indigenous Languages By Rachana Sam At

16^th session of the UN Expert Mechanism on the Rights of Indigenous Peoples (EMRIP)
17^th to 21^st July 2023, Geneva, Switzerland
Joint Statement on
Agenda Item 7: International Decade of Indigenous Languages

By Rachana Sam At, Cambodia Indigenous Peoples Alliance (CIPA)
On behalf of Asia Indigenous Peoples Caucus

Dear Madam/ Mr. Chair,

The Indigenous Peoples’ in Asia appreciates the joint efforts of the EMRIP, UNESCO, OHCHR, IFAD and other relevant UN agencies in drawing global attention to the critical situation of many indigenous languages, following the proclamation of the International Decade of Indigenous Languages from 2022 to 2032.

Language oppression leads to loss of language, which in turn impacts on the physical, mental, social and spiritual wellbeing. It impacts on culture, erosion of identity, breakdown of social relations and other Indigenous ways of life.

The Indigenous Peoples and their organisations in Asia are working on initiatives towards mobilizing stakeholders and resources to resist the loss of Indigenous languages which aim towards for the preservation, revitalization and promotion of indigenous languages.

Some of the Indigenous languages in Asia are on the verge of extinction or critically endangered due to various threats ( can provide some examples here) i.e. in Nepal, 10 languages were already extinct, 23 languages is nearly extinct. There is only one last speaker of Kusunda language after the death of Gyani Maya Kusunda. In Bangladesh, only 6 elders are left who can speak in Renmitcha language, 14 other languages are listed as endangered in Bangladesh by the International Mother language institute. In Japan, there are almost no native speaker of Ainu language. The situation is almost the same in other countries’ in Asia.

To address the challenges faced by Indigenous Peoples, some of the Member States in Asia have undertaken remarkable efforts such as officially recognizing Indigenous languages and scripts, introducing Indigenous languages in the education system and using them in various creative media. This is in response to the initiatives and movement by Indigenous Peoples. We call on the UNESCO country offices to facilitate the Member States at national and local levels to intervene in more actions to meet the objectives of the International Decade of Indigenous Languages.

The cultural diversity and richness have given the Indigenous Peoples a distinctive and enduring identity. The Indigenous Peoples’ language who are a minority by number is more at risk of language loss. However, in most Asian countries Indigenous Peoples are still the victim of eviction by State-led development projects, which affect dislocation from ancestral land, out-migration, damage of the socio-economic system, and loss of rich Indigenous cultural diversity as a whole.

In most of the states the education is imparted in the language of majority, and the language of minorities are neglected and suppressed which affect the early education of indigenous children. The digitalization of education system, has also impacted the education of indigenous youth, leading to school drop out of indigenous youth.

Our recommendations to member states, EMRIP, UNESCO, other relevant stakeholders,

To urge the government of the states in Asia to launch action plans for the localization, and operationalization of the Global Action Plan of the International Decade of Indigenous Languages with a full spectrum of human rights, legal recognition of indigenous language, and greater daily use of indigenous languages across all socio-cultural, economic, environmental, legal and political domains.
Initiate and implement National Action Plans with budget allocations to protect, preserve and promote the indigenous languages at the country level
To support and implement additional urgent action, particularly for the indigenous languages at most risk.
To strengthen and build upon the affirmative actions for multilingual education and cultural preservation
To create favourable conditions for knowledge-sharing and dissemination of good practices concerning indigenous languages.
Finally, to adopt a holistic human rights-based approach towards the protection of Indigenous languages.
Recognize Indigenous languages as an official language or working language, preservation of oral tradition and development of language text to ensure access to justice, resources, information, all structures and affairs of state and non-state actors working in indigenous territory and mother-tongue speakers’ area.

Download full statement

Our languages have been stifled, our perspectives and voices have been dismissed by the states and the United Nations

Expert Mechanism on the Rights of Indigenous Peoples
Sixteenth session 17-21 July 2023
Monday 17 July

Item 7: International Decade of Indigenous Languages

Madam Chair, distinguished members of the UN Expert Mechanism on the Rights of Indigenous Peoples, esteemed delegates, and fellow Indigenous Peoples,

Our histories and cultures, our wisdom and aspirations, have all played an integral role in shaping the world we inhabit and our identity itself. And language is the enabler, and it is at the heart of all these processes. However, for far too long, our languages have been stifled, our perspectives and voices have been dismissed by the states and the United Nations.

It is applaudable that the UN Decade of Indigenous Languages have pointed to the need to promote, strengthen and mainstream indigenous languages across social, cultural, economic, environmental, political, scientific and technological domains acknowledging their importance for sustainable development, biodiversity, climate change mitigation and adaptation, and reconciliation processes in the society.

Most importantly, a person’s freedom to use his or her chosen language is a prerequisite to freedom of thought and freedom of speech, which are fundamental to building a democratic polity that relies on meaningful dialogues and facts. Therefore, looking at how language governs and affects us in all aspects of our life, states need to do much more and double up their efforts guided by Article 13 and 14 of the UNDRIP.

There is urgency in this because scientists have warned that up to half of all human languages will have disappeared by the end of the century.

Nevertheless, some of the good practices and initiatives in Asia include the following:

1. In India:

The Constitution of India has begun to recognize indigenous languages such as Santali, Bodo, and Mundari.
Tribal Research Institutes (TRIs) and Tribal Language Teachers’ Training Institutes are being established to work toward the preservation, development, and promotion of indigenous languages and assist in the publication of literature and dictionaries in indigenous languages.
Scholarships and grants are being provided to students and researchers studying indigenous languages.
Efforts are being made to introduce multilingual education in indigenous areas.

In Malaysia, the government, University and indigenous organizations are promoting:

Ethnic language Ambassador.
Ethnic Language Champion Award and Cultural Village Award.
Online ethnic language classes, and language Boot Camps for children.
Forums and Webinar on indigenous languages.
Novel writing competition in the mother tongue.
Publication of materials in multiple formats in indigenous languages.
Orthography spelling system workshops and Ethnoarts workshops.

In Bangladesh the government is:

Giving awards for indigenous language champions.
Developing curriculum for schools in indigenous languages.

These examples of good practices are small but inspirational and should drive us to overcome the enormous challenges we face in achieving our vision and the Global Action Plan. To overcome these challenges, governments must develop a comprehensive National Action Plan (NAP) that has depth and clearly identifies and defines the systemic barriers, issues and challenges faced by Indigenous Peoples. Governments should adopt various measures and recognize the primary importance of establishing collaborations with indigenous communities, educational institutions, NGOs, and linguistic experts for designing and implementing effective strategies to impart education in indigenous languages.

Further, the NAP must consider investing in research and teacher’s training programs, developing and disseminating educational resources in indigenous languages, indigenous-led curriculum development, promoting bilingual education, improving infrastructure, and implementing targeted initiatives to address socio-economic and cultural barriers to education. Education in indigenous languages must primarily aim at strengthening their human rights, legal recognition of their language, identity and self-governance. And in addition, the development of the NAPs must take into account the following:

Lack of Resources: The existing curriculum is inadequate. There is a need to develop curriculum that is comprehensive and inclusive of indigenous languages, cultures, history and knowledge systems to ensure that education in indigenous languages is relevant.
Teacher’s Training: Governments needs to focus on training teachers to resolve the issue of shortage of trained teachers and equipping them with the necessary linguistic and pedagogical skills to teach in indigenous languages and in ways appropriate to indigenous cultures.
Standardization and Accreditation: Most indigenous languages lack standardized scripts, grammar rules, and linguistic guidelines. The absence of accreditation processes for indigenous language education hinders the establishment of quality educational institutions and the recognition of indigenous language certificates or degrees.
Lack of Infrastructure: Many indigenous areas lack or are without educational infrastructures and located in remote areas, such as shortage of schools, classrooms, and basic amenities. It is important that all responsible institutions and agencies are well resourced and adequately funded.
Socio-economic Factors: Socio-economic factors such as poverty, illiteracy, and lack of awareness among indigenous communities can affect their engagement and participation in education. Therefore, governments needs to address these factors and create an enabling environment that encourages indigenous communities to value and pursue education in their languages.
Monitoring mechanism: Establish monitoring framework and mechanism, and governance structure of the Decade at the local and national levels.

I thank you Chair, for this opportunity to place some of these pressing issues and concerns of Indigenous Peoples regarding indigenous language and education.

Gam A. Shimray
Secretary General, Asia Indigenous Peoples Pact.

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Environmental code approved 60-0 by Senate

The Senate convened a meeting to examine a draft environment and natural resources code on June 13. The code was approved unanimously, with a 60-0 vote.

The 10th session of the 4th-mandate legislature was chaired by president Say Chhum. A social media post from the body, released the same day, explained that the draft code included provisions and regulations related to the Kingdom’s environment and natural resources.

Read the full article at: Environmental code approved 60-0 by Senate | Phnom Penh Post