Indigenous Story – The Voices of Indigenous Peoples in Cambodia

The Uniqueness of the Democratic System in Cambodia’s Indigenous Communities

This article explains how democracy exists and shapes Indigenous communities. The democratic practices of the Indigenous peoples are virtually unknown. And even Indigenous peoples themselves hardly realized that their traditional rule is in fact real democracy, which has shaped their communities for centuries based on their practices, culture, and context.

Rule by the people is the literal meaning of democracy, a term derived from the Greek word dēmokratia, which was used to describe the political structures of various Greek city-states, most notably Athens, during the 5th century BCE [around 2,500 years ago]. The etymology of democracy combines dēmos, meaning “people,” and kratos, meaning “rule.”

Scholars have traditionally believed that democracy refers to rule by the people, specifically through elected representatives, which originated around 2.5 millennia ago in Greece before spreading to Europe, [throughout the world] and the United States. From a general perspective, many people may consider that most European countries and the United States have shaped democracy and spread its concept across the world.

Kui elders, youth and women discuss the Inputs for the Amendment to Land Law and Environment and Natural Resources Code

For many centuries, the Indigenous communities have practiced what can be termed “traditional democracy” in various aspects of daily life. This form of governance enables them to address internal conflicts, protect their natural resources, and foster community cohesion. It is through this lens that we recognize the unique characteristics of Indigenous traditional rule in the past, which can be summarized through several key aspects.

Firstly, the traditional communication style of Indigenous peoples fosters strong relationships within the community. In many villages, individuals know one another by name, creating an atmosphere of friendliness and support for each other. “In my village, everyone is like family; we share food, and stories, and support each other in times of need,” Jarai elder Souen Chavan. Such bonds reflect a deep spiritual democracy that permeates their interactions, and strong spiritual respect and support for each other without discrimination.

Secondly, Indigenous communities often turn to mediation for various issues in the community. Mediators, who usually are esteemed elders known as “Mekontreanh” with extensive knowledge and experience, facilitate discussions among community members and the mediator who pays careful attention to solve the conflict following Free, Prior and Informed Consent (FPIC).

It should be pointed out that Indigenous community members know their roles and duties in the community. Their representatives always respond to the community’s collective interests, and he or she plays an important role in leading the whole community with grace and happiness.

Ros Lim, Kui elder from Bankeunphall village, Preah Vihear province

This method builds peace and respect, as Kui elder Ros Lim stated. “We listen to and respect each other and seek understanding, with compromises that create happiness in our community.” The mediation process resolves conflicts and enhances community members’ relationships, Lim explained, adding that if this traditional system is to be preserved, it is good to compromise without hate. Mediation encompasses many steps, he said, such as consulting, educating, and also respecting all the people involved.

Indigenous governance structures are built on community representation and collective decision-making, Lim explained. When conflicts arise, the elders and mediators engage the entire community to hear all sides and reach a collective judgment, he said. With this procedure, both parties leave the discussion with a sense of peace and a commitment to maintaining relationships.

“Indigenous democracy means a system of governance rooted in our traditions, where decisions are made collectively, respecting the voices of elders,” said Sam At Rachana who is a Bunong Indigenous woman. “For example, in our community, elders lead discussions on important issues like land management, marriage and beliefs, ensuring the protection of our forests and resources for future generations.”

Thirdly, Indigenous cultural traditions such as weddings exemplify democratic practices through collective participation. For instance, in the Bunong community, discussions involving the groom’s and bride’s parents with the participation of elders and neighbours are an integral part of the wedding. The ceremony is a time for all to come together, share food, dance, and celebrate love. This communal involvement reinforces the values of cooperation and unity, demonstrating democracy in action.

Fourth, agricultural practices, such as rotational farming, highlight the commitment of Indigenous communities to environmental stewardship and civic engagement. For example, Indigenous villagers in Cambodia cooperate during the planting and harvesting seasons, illustrating their interconnectedness.

In practicing rotational farming, villagers help each other grow crops during the planting season, and always support each other in collecting the crops. Collective participation in agriculture is considered one of the great practices of civic engagement that is made inclusive of the Indigenous community.

Finally, in the Indigenous community, most villages have collective houses that serve as communal spaces and community buildings. It is crucial for enhancing solidarity, preserving cultural traditions, and creating a good environment for people. In the past, the Jarai people had long houses as their traditional homes for the whole family to live in the same house.

Moreover, the Indigenous community has a community hall for community meetings, ceremonies, cultural and other events. This shows that communities make time to come together. This house or hall also demonstrates that the Indigenous community has an actual space to practice democracy.

The Mondulkiri’s Cultural Festival collectively led and organized the indigenous peoples

Indigenous traditional rule can be considered democracy, a vibrant and enduring system of governance that has flourished within Indigenous communities for centuries. While conventional Western notions of democracy often emphasize electoral processes, the Indigenous approach focuses on collective decision-making, cultural traditions, and community involvement.

Indigenous democracy is not merely an element but a vital aspect of the communities’ global democratic discourse, deserving recognition and respect. The Indigenous traditional rule is one of transparency and accountability that has maintained the community’s peace and happiness in the past. Therefore, today’s Indigenous generations and stakeholders should prioritize continuing to study to learn from this and promote the Indigenous rule to ensure the preservation and uniqueness of this democracy in the future.

The article is co-written by:

Blen Romam is an Indigenous Jarai from Ratanakiri Province. He is pursuing a bachelor’s degree in Social Sciences of International Relations at the University of Cambodia.

Rim Sarem is an Indigenous Kui from Kampong Thom. He earned a bachelor’s degree in English Literature, majoring in Educational Management and Teaching, and completed the Young Southeast Asia Leaders Initiative (YSEALI) Professional Fellowship Program in the United States.

Why the SDGs Should Be Revised to Meet the Needs of Indigenous Peoples

The United Nations’ Sustainable Development Goals consist of 17 targets that were set in 2015 as successors of the Millennium Development Goals. They represent an ambitious call to action for global partnership and apply to all U.N. members, with the aim of creating a just world, protecting the planet, ending poverty, and ensuring prosperity for all by 2030. The hope is that individual countries take ownership of these goals and establish policies at the national level to achieve them.

At the halfway point of the 2030 deadline, the United Nations admits that progress on the SDGs has been slow. More than 50 percent of the targets have seen weak or insufficient progress, while progress on a further 30 percent has stalled completely or gone into reverse. The U.N. says that efforts have been interrupted and undermined by a combination of the COVID-19 pandemic, climate change, and the Russian invasion of Ukraine, which has affected global supply chains and has driven up food and gas prices, according to the Sustainable Development Goals Report 2023.

Notably, the report also emphasized that the world’s indigenous communities in particular are among those who bear the brunt of many of these setbacks and failures to address the targets.

An analysis conducted by Dominic O’Sullivan, a professor at Charles Sturt University in Australia, which centers the perspective of indigenous peoples, found that the SDGs compromise the notion of indigenous self-determination and ignore the cultural and political context of indigenous communities. O’Sullivan’s book, “Indigeneity, Culture, and the UN Sustainable Development Goals” went so far as to call for the goals to be revised to more closely follow the U.N. Declaration on the Rights of Indigenous Peoples (UNDRIP).

Indigenous peoples continue to be the poorest among the poor, even as poverty and extreme poverty in the Asia and Pacific regions have substantially declined. This demonstrates that indigenous peoples receive less attention and the goals themselves are broad and ambiguous, which hinders the public, policymakers, and government from identifying needs and gaps, keeping track of indigenous development progress, and delivering services that are appropriate to their cultural context, livelihoods, and traditional governance systems.

Speaking on what is missing from the SDGs, O’Sullivan has argued “I critique how effectively the SDGs contribute to indigenous people being among those who are ‘not left behind’ and suggest ways in which the SDGs and their indicators could be revised to support self-determination.” He further argues that UNDRIP provides a framework for revising the goals.

Therefore, the SDGs must be revised to add a separate standalone goal for indigenous peoples, one that is appropriate to their cultural practices, livelihoods, and governance systems. Otherwise, the 2030 goals will not be achieved.

Indigenous peoples, communities, and nations are those that have historical continuity with pre-invasion and pre-colonial society, have their own development strategies for their own territories, and consider themselves distinct from other sectors of society. These communities hold a non-dominant position in society and are determined to preserve and develop their ancestral territories, cultural patterns, ethnic identity, and governance systems and to be able pass these assets on to future generations. The phrase “indigenous peoples” is used differently in individual countries according to the context, ranging from “hill tribes” and “indigenous nationalities” to “indigenous communities,” “ethnic minorities,” “natives,” and more. These people often have unique development needs compared with other groups.

There are 476 million indigenous peoples living in 90 countries across the world and belonging to more than 5,000 different groups. Asia represents more than 70 percent of indigenous peoples, followed by Africa with 16 percent, Latin America with 11 percent, and Canada and the United States with 6 percent.

To make the SDGs more relevant to the unique contexts of indigenous communities, perhaps it would be useful to consider what indigenous people-specific SDG targets might look like.

First, a target that addresses indigenous peoples’ rights to free, prior, and informed consent and public participation is vital not just to protect indigenous ways of life, but also to protect the world’s biodiversity.

The majority of indigenous peoples depend on natural resources and land for their livelihoods, which include hunting, fishing, shifting cultivation, and the harvesting of non-timber forest products. These practices are important factors for maintaining their culture and promoting sustainable development. Multiple studies have shown that these ancestral practices and governance systems have enabled indigenous communities to enhance and to protect the world’s environment and biodiversity.

Currently, nearly 80 percent of the world’s remaining biodiversity is being protected by indigenous peoples, an undeniable testament to their ecological knowledge and spiritual relationship with their lands, forests, and natural resources.

However, around the world indigenous culture, traditional forest stewardship, and governance systems are all at risk, as their rights have not been strongly protected by their respective national governments, as well as their historic exclusion from the development decision-making processes in their territories.

Research by the International Labour Organization on the rights of indigenous peoples in Asia found that prior consultation and public participation regarding development projects that affect them are the cornerstones of UNDRIP and the Indigenous and Tribal Peoples Convention, and incorporating these rights as targets of an indigenous-specific SDG would enable them to protect their land, forests, and traditional systems and so continue to protect the environment.

Second, when it comes to enabling the environment and sustainable development in indigenous territories, it is also undeniable that we must have an SDG target which specifically recognizes indigenous rights to self-determination, which means allowing indigenous peoples to decide their own priorities for political, social, and economic development that might affect their beliefs, customs, culture, and traditional livelihoods.

Finally, while there is a much-needed specific SDG for women’s political representation, no specific target exists for indigenous peoples and their rights to be fully and equally represented by their national governments. Without full and effective participation and equal opportunities for leadership at all levels of decision-making in political, economic, and public life, indigenous peoples around the world will continue to be excluded from the policy processes that determine their futures.

Incorporating indigenous peoples more directly in the SDGs would also facilitate and encourage the collection of better data, both quantitative and qualitative, which can contribute to addressing the concerns of indigenous peoples by assessing their actual needs. Official data collection on indigenous peoples is not widely available at either the national or global levels. Adding to collective knowledge about indigenous communities is crucial in that it enhances the ability to monitor the development progress of these communities on the part of the public, civil society, and national governments, and especially allows policymakers who are interested in indigenous issues to be able to identify gaps for development policies.

Rithy Bun is a young research fellow at Future Forum who has many years of experience working with Indigenous communities.

The Indigenous World 2024: Cambodia

The report provides an overview of the Indigenous Peoples in Cambodia, detailing their population, challenges, and ongoing issues with land rights and conservation.

The report provides an overview of the Indigenous Peoples in Cambodia, detailing their population, challenges, and ongoing issues with land rights and conservation. It highlights the struggles faced by Indigenous communities in securing their ancestral lands, facing land grabs, discrimination, forced displacement, and environmental exploitation. The lack of legal protections and increasing privatization of natural resources exacerbate the vulnerability of Indigenous Peoples, leading to growing debts and poverty within these communities. The report can be found at The Indigenous World 2024: Cambodia – IWGIA – International Work Group for Indigenous Affairs

The Report in A Nutshell

Indigenous Peoples in Cambodia face challenges such as land grabs, discrimination, forced displacement, and environmental exploitation. They struggle to secure their ancestral lands, and the lack of legal protections exacerbates their vulnerability. Additionally, the lengthy process of obtaining Collective Land Titles leaves Indigenous communities exposed to land encroachment.

The government’s rejection of recommendations from Indigenous Peoples’ organizations impacts the rights and autonomy of Indigenous communities by disregarding the principles of free, prior, and informed consent (FPIC). This exclusion prevents Indigenous decision-makers from having a say in the future of their ancestral land, leading to further marginalization and discrimination.

Some ongoing struggles and conflicts faced by Indigenous communities in Cambodia include:

– Land encroachment and illegal sale of communal land, leading to disputes and forced displacement.
– Criminalization of traditional land management practices, such as rotational farming.
– Discrimination and exclusion of Indigenous Peoples from decision-making processes regarding their ancestral land.

These challenges have sparked protests and resistance from Indigenous communities, as they continue to demand their rights and fight to protect their cultures and traditions.

Op-Ed: Indigenous Communities Lose Land at Perilous Rate Due to Predatory Loan Industry

A microfinance credit officer in Ratanakiri recently told me he thought Cambodia’s Indigenous communities would be landless in the next 10 years, as they sell off their land to pay off loans. His worrying prediction comes in the wake of the Covid-19 pandemic, when financial instability pushed even more people in the country to take on debt. Many local community members, including Indigenous communities, have borrowed money from banks and microfinance institutions to buy land, pay for medical expenses, build houses, fund farms, carry out religious ceremonies and pay school tuition. But many of these communities are struggling to pay back their debt.

As of 2022, there were 185 banks and microfinance institutions that were members of the Credit Bureau of Cambodia, including leasing companies and rural credit operators, providing loans to 4.8 million borrowers. The vast majority of the microloans issued in the country are held by just 10 institutions. In 2020, the average microloan in Cambodia was around $4,000 while the GDP per capita was about $1,500 that same year. Cambodians have more than $16 billion in microloan debt.

In Ratanakiri province, Indigenous community members are seriously concerned about the impact of the debt on the community, fearing the loss of land and the uncertain futures of their children. Around 80% of Indigenous families in Kam and Kres villages in O’chum district are indebted to microfinance institutions, with an average loan size of $1,000 in 2021, which has since grown.

The purported purpose of microfinance loans is to assist small-scale business start-ups, to support poor people in rural areas, to relieve families of financial burdens, and especially to advance the livelihoods of poor and subsistence-based farmers. However, many of these institutions have become profit-oriented and have implemented policies that violate human rights, including policies which result in pressured land sales.

Cambodia’s Pathway to Microfinance

In the 1990’s, in the aftermath of the long civil war, Cambodia started to rebuild its economy by launching economic reform policies. The financial sector played a key role in this process by fueling economic activities through loans, particularly loans given to people in rural areas. The banking system and microfinance institutions thus began having an increased role in the country’s development process. Many of these microfinance institutions evolved out of NGOs that provided microloans to fill in the gaps in the banking sector.

In 1999, the Law on Banking and Financial Institutions went into effect, allowing microfinance institutions to transform themselves into commercial institutions regulated by the National Bank of Cambodia. The Royal Government of Cambodia proclaimed 2006 as “a year of microfinance in Cambodia,” highlighting the role that banks and finance institutions play in alleviating poverty in rural areas and ensuring economic sustainability. Since then, the Cambodian microfinance sector has ballooned.

As of 2020, there were 10 financial institutions actively operating in Kam and Kres villages. The NGOs Licadho and Equitable Cambodia filed a complaint against six microfinance institutions funded by the International Finance Corporation (IFC), a member of the World Bank Group. The complaint was filed to the IFC’s watchdog, the Compliance Advisor Ombudsman. The watchdog is currently conducting its investigation, but its initial assessment found “preliminary indications of harm” to borrowers and violations of the IFC environmental and social standards.

Right to Relief, a report conducted by Licadho and EC, found that 90% of the Kreung Indigenous community members living in the two villages have fallen into heavy loan debt. These communities are dependent on traditional rotational agriculture, the cultivation of seasonal vegetables and cashew trees, and access to non-timber forest products for their daily livelihoods. On individual loans, community members use their housing and farming land titles as collateral.

Not only are there loan debt issues, but these Kreung communities have also been impacted by an ongoing land conflict with Hoang Anh Gia Lai, a Vietnamese rubber company. The company took over their farmland, spiritual forests and burial grounds starting in 2010 without prior consultation, which cut these communities off from their main sources of income, according to the NGO Inclusive Development International.

These issues have had negative consequences for Indigenous Kreung communities. Residents reported having trouble sleeping, not having enough food to eat and selling possessions and land to pay off loans. Residents have migrated to find work, and some locals report that children are working to support their families. In addition, the behavior of credit officers has been reported to be aggressive during their loan collection practices. According to the NGO Licadho, loan collectors have pressured community members to borrow money from private lenders and threatened them with arrest or legal complaints if they continue to delay payments.

“When I was five days late, the [credit officer] came to my house and said, ‘if you can’t find money, you will have to sleep at the police station.’ I was afraid because my child is only one year old,” one member of the community told the researchers involved in the Right to Relief report.

The report also notes that about seven families in Kam village had to sell their land to repay microfinance debt during Covid-19. According to a 2022 study funded by the German government, about 167,000 Cambodian households across the country sold their lands to repay loan debts over the five previous years.

Besides land sales, economic stress from over-indebtedness may be one cause of illegal logging activities within the community-protected area in Ratanakiri. CamboJA News reported that at least 527 Jarai families in Lom village, Pok Nhai commune, Oyadav district have borrowed money from financial institutions, with average loans ranging from $5,000 to $20,000. Residents reported resorting to cutting down trees to sell timber goods to customers across the border in Vietnam in order to repay their debts.

Potential Interventions for the Microfinance Industry

Without adequate attention to these issues and policies that can help to alleviate the loan debts, Indigenous communities will continue falling into debt traps and will face increasing landlessness. There are steps that national financial institutions, the government and international lenders can take to relieve heavy loan debts or to prevent individuals from undertaking debt which will harm them in the long-term.

First, banks and microfinance institutions should provide microloans to residents without them using land titles as collateral. The bank policies for these loans should be designed to meet the needs of the poor by providing a very small amount of money with a low interest rate. This system would assist Indigenous community members in improving their livelihoods, which often rely on natural resources, while still ensuring they can pass along their land to their children. With this approach, financial institutions should clearly define the eligibility criteria, such as very simple income-generating activities with outlined financial management plans.

Second, more training should be offered to microfinance institutions about ethical loan practices, with a specific focus on the issues facing Indigenous residents. The government should implement training programs that discourage predatory behaviors by credit officers, such as pressuring community members to take out loans or threatening people late on payments with legal action. As many Indigenous communities and Cambodian people in rural areas are illiterate and may lack financial education, the government, in particular the National Bank of Cambodia, could also initiate financial classes that inform the public on personal finance, business skills and risk management.

In addition, the government should consider implementing a debt moratorium for a certain period of time to relieve those who are heavily indebted. Thailand’s cabinet approved a suspension of principal and interest payments for three years for farmers last September, and Cambodia should watch the results of this measure closely to determine how such debt alleviation might work in Cambodia.

Finally, international lenders, such as the World Bank’s IFC, Germany’s DEG, and the Netherlands’ FMO, should strengthen their policies to protect human rights and the environment by conducting further research into this sector. Their policies must ensure that their loan recipients respect their performance standards and the United Nations Guiding Principles on Business and Human Rights, and include strong due diligence processes.

Indigenous communities are some of the most marginalized populations in the country, and they deserve special attention and consideration when it comes to debt. They maintain traditions through management of forests, land and natural resources to make a living, and these practices have been handed down from generation to generation. Without a reexamination of the policies related to credit and debt repayment, they are at risk of losing their cultures, identities and livelihoods, along with their land.

Rithy Bun is a young research fellow at Future Forum who has many years of experience working with Indigenous communities.

E-Sak Ka Ou Declaration underscores Indigenous rights as a conservation solution (commentary)

The E-Sak Ka Ou Declaration calls attention to the key role of Indigenous peoples to (as well as the challenges they face from) climate change mitigation and biodiversity conservation programs.
A word meaning ‘gill of the manta ray’ and released ahead of COP28 last year by Asian Indigenous leaders, the E-Sak Ka Ou Declaration is a reminder of what remains undone toward upholding the rights of Indigenous communities.
Commitments at the global level to recognize Indigenous knowledge and protect communities’ rights must also be reflected in regional and national policy frameworks, a new op-ed argues.
This post is a commentary. The views expressed are those of the author, not necessarily Mongabay.

Read the full article at: E-Sak Ka Ou Declaration underscores Indigenous rights as a conservation solution (commentary) (mongabay.com)

Can Indigenous inclusivity be the key to successful carbon markets?

Several of the extreme climate events throughout the world in the past year have spurred a sense of urgency among Indigenous communities who are the first to be affected.

Carbon markets, a popular mechanism used by global businesses and countries to offset their emissions, have been on the table during negotiations at the United Nations COP28 Climate Change Conference.

In a year that has seen carbon markets under growing scrutiny due to reports of alleged scams revealing that only a handful of emissions were offset instead of the massive amounts projected, Indigenous communities at the conference which ended this week were eager to be heard on how these could work.

Read full article at: Can Indigenous inclusivity be the key to successful carbon markets? | Indigenous Rights News | Al Jazeera

Chanang: Taste the Hidden Gems of Kreung Indigenous Food in Ratanakiri

Chanang cuisine originated Kreung Indigenous from Ratanakiri province [Image by Chanang Indigenous]

Cambodia is a beautiful destination for national and international tourists because of its diversity of identities, religions, and cultures. Cambodia has a unique culture and wonderful local foods for visitors to taste when they visit this country.

Most people probably know only Khmer traditional dishes, but not everyone knows Indigenous dishes in local communities. In fact, there are many indigenous foods that not many people have tasted. The tourist would be amazed by the unique flavors of the Indigenous cuisine of Northeast Cambodia.

Chanang soup [Image by Chanang Indigenous]

Prepare to be astounded by the extraordinary flavor profile of Chanang. Hailing from the enchanting Ratanakiri province in Cambodia, Chanang is a culinary masterpiece that bears the indelible mark of the esteemed Kreung Indigenous community. This extraordinary dish effortlessly embodies the essence of Kreung identity and the rich tapestry of their traditional cuisine.

Its sway now extends throughout the whole of Ratanakiri province, and its distinctive flavor is instantly recognizable to anybody who visits the area. When people think about cuisine in Ratanakiri, Chanang is the first thing that comes to mind. Chanang is an indigenous food that originates from the Kreung Indigenous people in Ratanakiri province. It was deeply influenced by the Indigenous Kreung families that discovered Chanang soup many decades ago.

It has evolved over centuries and reflects the cultural significance of local traditional food. Food plays a crucial role in indigenous social and cultural life.

This food represents the identity and legacy of the Kreung people in Cambodia. It is not only representing identity; it also promotes indigenous foods and indigenous culture in Cambodia.

Chanang soup is made from the leaves of a plant that Christians call “Chhung” or Khmer call leaves. Chanang soup looks black; if you look at it for a moment on bamboo with beef stew, it will taste good and make you feel different.

Senna (coffee weed) leaves [Image by Chanang Indigenous]

The dish is often prepared and served in indigenous restaurants or by individuals who aim to preserve and promote traditional Kreung cuisine. It is considered a rare food in comparison to mainstream Cambodian dishes.

Chanang provides cooling and refreshing effects, and the Chanang plant offers health advantages for us. The process of cooking Chanang involves simmering the ingredients for a long time to bring out the flavors and make the soup tender. It is typically enjoyed as a hearty and nourishing meal, showcasing the culinary traditions of the Kreung ethnic group.

The process of cooking Chanang as Indigenous traditional way [Image by Bophan Centre]

It is a traditional soup made with an incorporation of local ingredients, including Senna (coffee weed) leaves, bamboo shoots, baby corn, vegetables, and meat specified as beef or pork. The soup has a thick and dark consistency with a strong, earthy flavor unique to the region.

“Chanang is a kind of food that can be stored for a long time because Kreung elders cook it for families to eat it in long weeks before getting it onto the table,” Sompoy Chansophea’s Kreung man said.

It’s worth noting that Chanang is a specialty dish that represents the cultural uniqueness of the Kreung people. It is not as widely known or available as mainstream Cambodian cuisine. However, efforts are being made to promote and preserve the traditional food of indigenous communities in Cambodia.

Indigenous women plays important role to preserve and promote indigenous foods [Image by Chanang Online]

“I intend to preserve the traditional food of the Kreung people through this restaurant,” Sok Em told Phnom Post News on July 2nd, 2023.

Indigenous women have the main role to preserve local indigenous food. Women play a central role in food production, preparation, and preservation. They have a deep understanding of local food knowledge like local ingredients, cooking techniques, and daily cooking of food.

Women frequently play an important role in community food-related activities, such as planning feasts, making food for rites and festivities, and sharing meals with neighbors and extended family. They encourage social solidarity and reinforce community relationships by engaging in these activities.

It needs to acknowledge and encourage women in their roles inside traditional food systems in order to preserve cultural diversity, achieve food security, and promote sustainable and nutritious meals.

If you are interested in trying or learning more about Chanang, you may want to visit indigenous restaurants or establishments that specialize in Kreung cuisine. Chanang Indigenous is a Kreung unique dish cooked by Indigenous Kreung women from Ratanakiri province. These places might offer an authentic experience and allow you to taste this unique indigenous recipe firsthand.

If you want to explore local indigenous dishes, you can find them in Phnom Penh, Siem Reap, and specifically in Ratanakiri province.

The cultural background of local food is an essential part of indigenous culinary customs, reflecting the history, values, and tastes of a region or nation. Chanang cuisine is a traditional legacy of Kreung people in Cambodia.

A Former Cambodian’s Senior Official origined from Indigenous Peoples

Ratanakiri is considered one of the most beautiful province in part of Northeastern Cambodia. This province was created in 1959 from land that had been the eastern area of Stung Treng province. Ratanakiri is the homeland of diverse Indigenous Peoples who have been living there for many centuries.

Landscape of Banlung town, capital of Ratanakiri province [Image by Guidetrip]

A former Cambodia’s Senior Official also from Indigenous community in Ratanakiri province. This man was Bou Thang belongs to Tampuan Indigenous who was born in a small village of Ratanakiri province, part of Northeastern Cambodia. He was born on 15 August 1938 in Kachon village, Kachon commune, Vern Sai district, Rattanakiri province, Cambodia. Unfortunately, he passed away in the morning of 12 September 2019 (aged 82) due to his illness at Calmette Hospital, Phnom Penh.

Bou Thang died at aged 82 in Phnom Penh [Image by MFAIC]

General Bou Thang completed a bachelor’s degree in social science in Phnom Penh. He was former Chairman of the 4th Committee of the Senate of the Kingdom of Cambodia and one of the prominent figures who liberated Cambodia from the Khmer Rouge.

Bou Thang had five children such as Thang Savon who is the current Provincial Governor of Modulkiri province.

Bou Thang and his son, Thang Savonn, currently Governor of Mondulkiri province [Image by Thang Savonn]

Bou Thang had transited the soldier and political training session from 1954-1970 in Vietnam. In 1974, he to Vietnam to join with the National Salvation Front to fight Khmer Rouge Genocide well known as Pol Pot Regime. Later on, he was the first Indigenous person who became a Member of the Standing Committee of Cambodian People’s Party’s Central until his death.

Thang was a former Deputy Minister, Minister of the Ministry of National Defense between 1992-1996 with Star fourth 4 Golden Stars General. After the election, he became a Lawmaker of Parliament for Ratanakiri province from 1993 to 2012. Afterward, he served as Chairman of the Fourth Committee Interior and became a Defense of the Senate from 2012 till 2016.

Bou-Thang-right-was-one-of-the-founding-members-of-the-United-Front-for-the-National-Salvation-of-Kampuchea.-Fresh-News.jpg

Thang was also promoted as Deputy Prime Minister and was an advisor to Senate President Say Chhum since 2016.

Thang was fluent in three foreign languages, Vietnamese, Laotian and Thai, before he joined the Cambodian government in 1970. He also can speak his native language like Tampuan and 10 Indigenous languages in the Northeastern of Cambodia.

Bou Thang was not only fluent in foreign languages, but he also wrote The History Journey Never Forget, which describes his journey during the Cambodian Civil War.

Bou Thang (left side) and his Dignitaries [No source]

Samech Hun Sen added that Gen Thang also actively contributed to the rehabilitation and development of the nation across all sectors. Hun Sen continued, Gen Thang also sought to promote the rights of ethnic minorities, transformed the northeastern parts of the Kingdom into a fast-developing region, and left a legacy of service in the Senate that contributed to the strengthening of democracy and rule of law in the Kingdom.

President Chhum, “Gen Thang was a hero who will be remembered for his fight in liberating the country, preventing the return of Pol Pot’s regime, and developing the nation toward economic and social prosperity, as well as maintaining peace and stability in the Kingdom.”

“The mentor Bou Thang had contributed through his whole life for the sake of the national defense, rehabilitation and reconstruction for the survival of Cambodian people and the maintenance of peace and prosperity for the country. He used to be my bss in the Ministry of National Defense,” Prak Sokhon said.

Community Libraries Bridging the Knowledge Gap

Ngorn Him is determined to improve literacy and knowledge in the young – and to achieve his goal, he is creating community libraries to encourage them to read from an early age.

Ngorn Him teaching children in the Library [Image by Ngorn Him]

The 29-year-old was born in Prey Svay village in Battambang province. He went on to complete a Bachelor’s degree, majoring in Natural Resource Management and Development at the Royal University of Phnom Penh (RUPP).

Mr. Him founded Kuy Indigenous Community Library Prameru Commune in Prameru village, Preah Vihear province. He said he was motivated to build the library to cultivate children’s love of learning, develop their reading ability, provide opportunities for children to learn English for free, and to create a club for children to teach each other.

Click here to read more about this article by Kiripost News

How Can We Preserve Indigenous Languages?

In the 21st century, the main reason for a language dying is that people simply abandon it in favor of another language. And, that is exactly how UNESCO defines an endangered language, one that has been abandoned by its people for another more universal language.

Preserving a language means preserving its very community and culture, which is essential to maintaining a diverse and inclusive world. How can preserve Indigenous peoples languages?

This article is written by Myles O’Bery, writes about business, Fitness, and Finance. Please click here for more information: 4 Ways We Can Support Endangered Languages – Day Translations Blog