Resources – The Voices of Indigenous Peoples in Cambodia

Cambodia’s Indigenous Customary Laws Spark Revival of Ancestral Wisdom

By Chhan Solatin and Blen Romam

Introduction

Cambodia’s rich cultural tapestry is woven with a diverse array of Indigenous communities, each possessing unique traditions and practices that have been passed down through generations. These time-honored customs, often referred to as Indigenous Customary Rules (ICRs), play a vital role in governing various aspects of community life, from land management and resource allocation to social relations and conflict resolution.

Definition and Scope

Indigenous Customary Rules (ICRs) are a set of traditional laws, norms, and practices that have been developed and passed down through generations within Indigenous communities. These rules govern various aspects of community life, including land use, resource management, social relations, and dispute resolution. [1]

ICRs differ from formal legal systems in several key ways. First, they are typically unwritten and based on oral traditions, customs, and beliefs. Second, they are often more flexible and adaptable than formal laws, allowing for greater community participation and consensus-building in decision-making. Third, they are often enforced through community-based mechanisms, such as mediation, negotiation, and traditional rituals, rather than through formal legal institutions.[2] In many ways, ICRs reflect the values and beliefs of Indigenous communities. They often emphasize the importance of collective well-being, environmental sustainability, and respect for elders and ancestors. [3]They may also incorporate spiritual and religious beliefs, as well as traditional knowledge about the natural world. [4]

In Cambodia, ICRs play a significant role in the lives of many Indigenous communities, particularly in rural areas. These rules govern land use, resource management, and social relations, and they are often intertwined with traditional cultural practices and beliefs. However, ICRs in Cambodia also face challenges, such as encroachment by the formal legal system and competing interests from external actors. Despite these challenges, ICRs continue to be an important source of law and governance for many Indigenous communities in Cambodia. They provide a framework for community-based decision-making, conflict resolution, and resource management, and they help to preserve traditional cultural values and practices. As Cambodia continues to develop, it is important to recognize the value of ICRs and to find ways to integrate them into the formal legal system in a way that respects the rights and interests of Indigenous communities [5].

Cultural Significance

Indigenous Customary Rules (ICRs) play a vital role in shaping and maintaining the identity and cohesion of Indigenous communities in Cambodia. These rules, passed down through generations, provide a framework for social interaction, resource management, and dispute resolution, all of which contribute to a strong sense of community belonging.

One-way ICRs contribute to identity is by defining who belongs to the community and how members should behave. These rules often outline specific roles and responsibilities for different members of the community, such as elders, chiefs, and young people. By adhering to these roles, individuals contribute to the overall functioning of the community and reinforce their sense of belonging.

ICRs also contribute to community cohesion by promoting social harmony and resolving conflicts peacefully. Many Indigenous communities in Cambodia have traditional mechanisms for resolving disputes, such as mediation and negotiation, which are often guided by ICRs. These mechanisms help to maintain social order and prevent conflicts from escalating, thereby strengthening community bonds.

Furthermore, ICRs play a crucial role in the transmission of cultural knowledge and practices across generations. These rules are often embedded in stories, songs, and rituals that are passed down from elders to young people. By participating in these activities, young people learn about their community’s history, values, and traditions, thereby ensuring the continuity of their cultural heritage.[6]

In conclusion, ICRs are an essential component of Indigenous identity and cohesion in Cambodia. These rules provide a framework for social interaction, resource management, and dispute resolution, all of which contribute to a strong sense of community belonging. Additionally, ICRs play a vital role in the transmission of cultural knowledge and practices across generations, ensuring the continuity of Indigenous cultures in Cambodia.

Comparative Analysis

Indigenous Customary Rules (ICRs) have much to offer modern legal systems, particularly in terms of environmental sustainability, community participation, and dispute resolution.

One key lesson from ICRs is their emphasis on environmental sustainability. Many Indigenous communities have developed intricate systems of resource management that ensure the long-term health of their ecosystems. For example, some Indigenous communities in Cambodia have traditional practices for managing forests and fisheries that promote biodiversity and prevent overexploitation. These practices could inform modern environmental laws and policies, which often focus on short-term economic gains at the expense of long-term ecological sustainability. [7]

Another valuable aspect of ICRs is their emphasis on community participation. Many ICRs are developed and enforced through collective decision-making processes that involve all members of the community. This approach ensures that everyone has a voice in the rules that govern them and promotes a sense of ownership and responsibility. Modern legal systems could benefit from greater community participation in the development and implementation of laws, particularly those that affect local communities.

Finally, ICRs often provide effective mechanisms for resolving disputes. Many Indigenous communities have traditional practices for mediation, negotiation, and reconciliation that can resolve conflicts peacefully and fairly. These practices can be more efficient and less costly than formal legal proceedings, and they can also help to maintain social harmony within the community. Modern legal systems could benefit from exploring alternative dispute resolution mechanisms, such as mediation and arbitration, to reduce the burden on courts and promote more efficient and equitable justice. [8]

In Cambodia, the integration of ICRs into the formal legal system has been a complex and ongoing process. However, there have been some positive developments, such as the recognition of customary land tenure rights in the 2001 Land Law. This recognition has helped to secure land rights for many Indigenous communities and has promoted greater respect for their traditional practices.

Looking ahead, it is important to continue to find ways to integrate the valuable lessons of ICRs into modern legal systems. This could involve greater recognition of traditional knowledge and practices, increased community participation in legal decision-making, and the development of alternative dispute-resolution mechanisms. By learning from Indigenous approaches to governance and law, we can create more just, equitable, and sustainable legal systems for all.

Contemporary Issues

Indigenous communities in Cambodia, like many around the world, face a complex set of challenges in upholding their customary laws. These laws, often deeply intertwined with spiritual beliefs and ancestral traditions, govern land rights, resource management, and social structures. [9]However, the encroachment of modern development, legal systems, and cultural shifts poses significant threats to their continued relevance.

One major issue is the conflict between customary land tenure and state-recognized land ownership. While the Cambodian Constitution acknowledges customary land rights, their implementation remains inconsistent and often favors state-sanctioned land concessions, leading to the displacement and dispossession of Indigenous communities. This is particularly acute in resource-rich areas where logging, mining, and agribusiness interests compete for land. [10]

Furthermore, the younger generation of Indigenous peoples in Cambodia often faces a cultural dilemma. While they may value their heritage, they are also drawn to the perceived opportunities and lifestyles of the dominant society. This can lead to a decline in fluency in traditional languages, a weakening of intergenerational knowledge transmission, and a gradual erosion of customary practices.

However, there are also signs of resistance and revitalization. Many young Indigenous Cambodians are actively seeking to reclaim their cultural identity and reassert their rights. They are engaging in education initiatives, cultural performances, and community-based organizations to preserve their languages, traditions, and knowledge systems. Some are even advocating for legal reforms that would better recognize and protect their customary rights.

One notable example is the emergence of Indigenous youth leaders who are using social media platforms to raise awareness about their struggles and mobilize support for their cause. They are also leveraging technology to document and share their cultural heritage, ensuring its preservation for future generations. [11]

In conclusion, the challenges facing Indigenous communities in Cambodia regarding their customary laws are multifaceted and deeply rooted in historical and contemporary power dynamics. While the erosion of traditional practices poses a significant threat, the resilience and agency of younger generations offer hope for the continued relevance and evolution of these vital cultural systems.

Kui elders and youth discuss and gather inputs into the draft Land Law. Photo by Rim Sarem/CIPA

Social Justice and Reconciliation

Understanding Indigenous Customary Rules (ICRs) can be a powerful tool in promoting social justice and reconciliation in Cambodia. These rules, deeply rooted in the cultural and social fabric of Indigenous communities, offer valuable insights into traditional conflict resolution mechanisms, land management practices, and social structures. By acknowledging and respecting ICRs, efforts towards social justice and reconciliation can be more inclusive, equitable, and sustainable.

One key way ICRs can contribute to social justice is by addressing land rights issues. In Cambodia, indigenous communities often face land disputes and dispossession due to conflicting claims between customary land tenure and state-recognized land ownership. [12]Recognizing and upholding ICRs related to land ownership and use can help secure land rights for Indigenous communities, ensuring their access to resources and livelihoods. This can prevent land-related conflicts and promote social stability. [13]

Furthermore, ICRs can offer valuable insights into traditional conflict resolution mechanisms. These mechanisms, often based on consensus-building, mediation, and restorative justice principles, can provide alternative approaches to resolving disputes within and between communities. By incorporating these mechanisms into formal legal systems, efforts towards reconciliation can be more inclusive and culturally sensitive, fostering a sense of ownership and participation among Indigenous communities.

However, it is important to acknowledge the complexities and challenges involved in integrating ICRs into broader social justice and reconciliation efforts. These rules are often dynamic and evolving, and their interpretation and application can vary across different communities. Therefore, a nuanced and context-specific approach is crucial to ensure that the integration of ICRs is meaningful and effective.

In conclusion, understanding and respecting Indigenous Customary Rules can be a significant step towards achieving social justice and reconciliation in Cambodia. By acknowledging the value of these rules in addressing land rights issues and promoting culturally appropriate conflict resolution mechanisms, efforts towards a more inclusive and equitable society can be strengthened. However, it is essential to approach this process with sensitivity, flexibility, and a commitment to ongoing dialogue and collaboration with indigenous communities.

Personal Reflection

My understanding of Indigenous Customary Rules (ICRs) has evolved significantly through my research and exploration of the topic. Initially, I viewed ICRs as a static set of traditional practices and beliefs. However, I have come to understand that ICRs are dynamic systems that evolve over time in response to changing social, economic, and environmental contexts. They are not merely relics of the past but living bodies of knowledge that continue to shape the lives of Indigenous peoples today.

Furthermore, I have learned that ICRs are not monolithic but rather diverse and multifaceted, reflecting the unique histories, cultures, and experiences of different Indigenous communities. They encompass a wide range of topics, including land tenure, resource management, social organization, conflict resolution, and spiritual practices. ICRs often provide valuable insights into sustainable resource management, environmental protection, and social justice.

As for the responsibilities of non-Indigenous individuals and societies in respecting and supporting ICRs, I believe they are significant. Non-Indigenous individuals and societies have a duty to recognize the inherent rights of Indigenous peoples to their cultures, traditions, and lands. This includes respecting ICRs as legitimate and valid systems of law and governance. Non-Indigenous individuals and societies should also strive to understand and appreciate the values and principles underlying ICRs, and to engage in respectful and equitable dialogue with Indigenous peoples on matters of mutual concern.

In the specific case of Cambodia, the challenges and opportunities for respecting and supporting ICRs are particularly complex. Cambodia has a rich and diverse Indigenous heritage, with numerous ethnic groups, each with its own unique customs and traditions. However, many ICRs have been eroded or marginalized as a result of historical injustices, such as forced displacement, land dispossession, and cultural assimilation.

In recent years, there have been efforts to revitalize and strengthen ICRs in Cambodia. These efforts include documenting and codifying ICRs, integrating them into national legal frameworks, and supporting Indigenous-led initiatives for cultural preservation and self-determination. However, more needs to be done to ensure that ICRs are fully respected and upheld in Cambodia. This requires a commitment from the government, civil society, and the international community to address the historical and ongoing injustices faced by Indigenous peoples in the country.

In conclusion, my understanding of ICRs has deepened considerably through my research and exploration of the topic. I now recognize ICRs as dynamic, diverse, and valuable systems of knowledge and governance. Non-Indigenous individuals and societies have a crucial role to play in respecting and supporting ICRs, both globally and in specific contexts like Cambodia. By working together with Indigenous peoples, we can create a more just and equitable world where ICRs are fully recognized, respected, and upheld.

Conclusion

In conclusion, Indigenous Customary Rules (ICRs) hold immense importance in contemporary society. They offer valuable insights into sustainable resource management, environmental protection, and social justice. By recognizing and respecting ICRs, we can learn from the wisdom and experience of Indigenous peoples and build a more just and equitable future. [14]

In the Cambodian context, the revitalization and strengthening of ICRs are crucial for addressing historical injustices and promoting social and environmental sustainability. By supporting Indigenous-led initiatives for cultural preservation and self-determination and by integrating ICRs into national legal frameworks, Cambodia can create a more inclusive and equitable society where the rights and voices of Indigenous peoples are fully respected. [15]

Furthermore, promoting awareness and understanding of ICRs among the broader public is essential. Education programs, cultural exchanges, and media campaigns can help to dispel misconceptions about ICRs and foster greater appreciation for the valuable contributions of Indigenous peoples. By working together with Indigenous communities, we can create a future where ICRs are not only preserved but also integrated into modern governance and development strategies. This will not only benefit Indigenous peoples but also contribute to a more just, sustainable, and equitable future for all.

References

Adedayo, Adedeji Matthew. “Indigenous conflict resolution strategy and sustainable development in Nigeria.” Sapientia Global Journal of Arts, Humanities, and Development Studies 3, no. 4 (2020). http://www.pakistanislamicus.com/index.php/home/article/download/132/125

Baird, Ian G. “The construction of ‘indigenous peoples’ in Cambodia.” In Alterities in Asia, pp. 169-190. Routledge, 2010. https://www.taylorfrancis.com/chapters/edit/10.4324/9780203839362-14/construction-indigenous-peoples-cambodia-ian-baird

Chann, Sopheak, Sango Mahanty, and Katherine Chamberlin. “Squeezed between Land and Water: Rupture, Frontier-Making, and Resource Conflicts at Cambodia’s Lower Sesan 2 Hydropower Dam.” Pacific Affairs (2024).https://scholar.archive.org/work/d7zufbbsabhhle3maksqjhuiwi/access/wayback/https://www.zora.uzh.ch/id/eprint/251401/1/ZORA_pdf_version_1692323716.pdf

Duchicela Santa Cruz,Luis Felipe Atahualpa; Jensby,Svend; Uquillas Rodas,Jorge E.; Lukic,Jelena; Sirker,Karen. Indigenous peoples development in World Bank-financed projects : our people, our resources – striving for a peaceful and plentiful planet : case studies report (English). Washington, D.C. : World Bank Group. http://documents.worldbank.org/curated/en/230651468190153314/Indigenous-peoples-development-in-World-Bank-financed-projects-our-people-our-resources-striving-for-a-peaceful-and-plentiful-planet-case-studies-report

FAO, 2019. Women’s land rights and agrarian change: evidence from indigenous communities in Cambodia. Phnom Penh, FAO. 56 pp. Licence: CC BY-NC-SA 3.0 IGO. https://openknowledge.fao.org/bitstreams/241d45af-0bfb-4f1d-9aa7-5ca852a76ef4/download#:~:text=This%20also%20occurs%20in%20areas,reshaping%20communities’%20norms%20and%20customs.

Inman, Derek. “From the global to the local: the development of indigenous peoples’ land rights internationally and in Southeast Asia.” Asian Journal of International Law 6, no. 1 (2016): 46-88. https://www.academia.edu/download/90086149/s204425131400035620220822-1-1qk1zgk.pdf

Kersch, Kenneth Ira. “The” Globalized Judiciary” and the Rule of Law.” The Good Society 13, no. 3 (2004): 17-23. https://papers.ssrn.com/sol3/Delivery.cfm?abstractid=600680

Melissa L. Tatum, Customary Law of Indigenous Communities: Making Space on the Global Environmental Stage, 9 Mich. J. Env’t. & Admin. L. 77 (2020). https://repository.law.umich.edu/mjeal/vol9/iss1/3

Mysliwiec, Eva. “The case of Cambodia.” Dialogue in pursuit of development 2 (2003): 107. https://utvecklingsarkivet.se/wp-content/uploads/2012/10/study2003_2-Dialogue-in-Pursuit-of-Development.pdf#page=113

Prabhakar, Sonam. 22/05/22. Customary law: Cultural Identify of Indigenous People. https://www.researchgate.net/publication/370944396_Customary_Laws_Cultural_Identity_of_Indigenous_People

Tessa, Bertrand, and Pradeep Kurukulasuriya. “Technologies for climate change adaptation: Emerging lessons from developing countries supported by UNDP.” Journal of International Affairs (2010): 17-31. https://www.jstor.org/stable/2438518

Tsuji SRJ, Zuk AM, Solomon A, Edwards-Wheesk R, Ahmed F, Tsuji LJS. What Is Wellbeing, and What Is Important for Wellbeing? Indigenous Voices from across Canada. Int J Environ Res Public Health. 2023 Aug 26;20(17):6656. doi: 10.3390/ijerph20176656. PMID: 37681798; PMCID: PMC10487260. https://pmc.ncbi.nlm.nih.gov/articles/PMC10487260/

UNESCO. 5 September 2023. “Amplifying the voices of ethnic minority groups in Cambodia through media, information, and digital literacy” https://www.unesco.org/en/articles/amplifying-voices-ethnic-minority-groups-cambodia-through-media-information-and-digital-literacy

[1]Melissa L. Tatum, Customary Law of Indigenous Communities: Making Space on the Global Environmental Stage, 9 Mich. J. Env’t. & Admin. L. 77 (2020). https://repository.law.umich.edu/mjeal/vol9/iss1/3

[2] Kersch, Kenneth Ira. “The” Globalized Judiciary” and the Rule of Law.” The Good Society 13, no. 3 (2004): 17-23. https://papers.ssrn.com/sol3/Delivery.cfm?abstractid=600680

[3]Prabhakar, Sonam. 22/05/22. Customary law: Cultural Identify of Indigenous People. https://www.researchgate.net/publication/370944396_Customary_Laws_Cultural_Identity_of_Indigenous_People

[4]Tsuji SRJ, Zuk AM, Solomon A, Edwards-Wheesk R, Ahmed F, Tsuji LJS. What Is Wellbeing, and What Is Important for Wellbeing? Indigenous Voices from across Canada. Int J Environ Res Public Health. 2023 Aug 26;20(17):6656. doi: 10.3390/ijerph20176656. PMID: 37681798; PMCID: PMC10487260. https://pmc.ncbi.nlm.nih.gov/articles/PMC10487260/

[5] Mysliwiec, Eva. “The case of Cambodia.” Dialogue in pursuit of development 2 (2003): 107. https://utvecklingsarkivet.se/wp-content/uploads/2012/10/study2003_2-Dialogue-in-Pursuit-of-Development.pdf#page=113

[6] Duchicela Santa Cruz,Luis Felipe Atahualpa; Jensby,Svend; Uquillas Rodas,Jorge E.; Lukic,Jelena; Sirker,Karen. Indigenous peoples development in World Bank-financed projects : our people, our resources – striving for a peaceful and plentiful planet : case studies report (English). Washington, D.C. : World Bank Group. http://documents.worldbank.org/curated/en/230651468190153314/Indigenous-peoples-development-in-World-Bank-financed-projects-our-people-our-resources-striving-for-a-peaceful-and-plentiful-planet-case-studies-report

[7]Tessa, Bertrand, and Pradeep Kurukulasuriya. “Technologies for climate change adaptation: Emerging lessons from developing countries supported by UNDP.” Journal of International Affairs (2010): 17-31. https://www.jstor.org/stable/2438518

[8] Adedayo, Adedeji Matthew. “Indigenous conflict resolution strategy and sustainable development in Nigeria.” Sapientia Global Journal of Arts, Humanities and development Studies 3, no. 4 (2020). http://www.pakistanislamicus.com/index.php/home/article/download/132/125

[9]FAO, 2019. Women’s land rights and agrarian change: evidence from indigenous communities in Cambodia. Phnom Penh, FAO. 56 pp. Licence: CC BY-NC-SA 3.0 IGO. https://openknowledge.fao.org/bitstreams/241d45af-0bfb-4f1d-9aa7-5ca852a76ef4/download#:~:text=This%20also%20occurs%20in%20areas,reshaping%20communities’%20norms%20and%20customs.

[10]Baird, Ian G. “The construction of ‘indigenous peoples’ in Cambodia.” In Alterities in Asia, pp. 169-190. Routledge, 2010. https://www.taylorfrancis.com/chapters/edit/10.4324/9780203839362-14/construction-indigenous-peoples-cambodia-ian-baird

[11]UNESCO. 5 September 2023. “Amplifying the voices of ethnic minority groups in Cambodia through media, information, and digital literacy” https://www.unesco.org/en/articles/amplifying-voices-ethnic-minority-groups-cambodia-through-media-information-and-digital-literacy

[12]Chann, Sopheak, Sango Mahanty, and Katherine Chamberlin. “Squeezed between Land and Water: Rupture, Frontier-Making, and Resource Conflicts at Cambodia’s Lower Sesan 2 Hydropower Dam.” Pacific Affairs (2024).https://scholar.archive.org/work/d7zufbbsabhhle3maksqjhuiwi/access/wayback/https://www.zora.uzh.ch/id/eprint/251401/1/ZORA_pdf_version_1692323716.pdf

[13] Inman, Derek. “From the global to the local: the development of indigenous peoples’ land rights internationally and in Southeast Asia.” Asian Journal of International Law 6, no. 1 (2016): 46-88. https://www.academia.edu/download/90086149/s204425131400035620220822-1-1qk1zgk.pdf

[14] Tessa, Bertrand, and Pradeep Kurukulasuriya. “Technologies for climate change adaptation: Emerging lessons from developing countries supported by UNDP.” Journal of International Affairs (2010): 17-31. https://www.jstor.org/stable/2438518

[15]Inman, Derek. “From the global to the local: the development of indigenous peoples’ land rights internationally and in Southeast Asia.” Asian Journal of International Law 6, no. 1 (2016): 46-88. https://www.academia.edu/download/90086149/s204425131400035620220822-1-1qk1zgk.pdf

Cambodia’s Pioneering Report on Indigenous Peoples

In a groundbreaking move, Cambodia has become the first country in Southeast Asia to produce a comprehensive National Report on the Demographic and Socio-Economic Situation of Indigenous Peoples in Cambodia. This pioneering document marks a significant step forward in understanding and addressing the unique challenges faced by Indigenous Peoples in the Kingdom.

During the official launch of the report on December 12, Chea Chantum, Deputy Secretary of State of the Ministry of Planning, emphasized its significance. “This national report on Indigenous peoples is part of Cambodia’s history,” he stated, underscoring the report’s importance as a milestone in the nation’s development.

The 69-year-old elder representative of Indigenous women, Dam Chanthy, echoed this statement, regarding the report as a historic achievement for Cambodia. She mentioned that this is the first time an Asian country has produced such a comprehensive and detailed report on Indigenous Peoples, showing critical contexts of education, socio-economic conditions, and demographics.

This report aims to bridge existing data gaps and provide a foundation for evidence-based policy-making tailored to the needs of Indigenous communities, addressing challenges in accessing public services, protecting land and natural resources, and promoting culturally appropriate development initiatives.

The national report on the demographic and socio-economic status of IPs in Cambodia will be instrumental in guiding the implementation of the National Policy for the Development of Indigenous Peoples, raising awareness, and informing future research.

Yun Mane, Executive Director of the Cambodia Indigenous Peoples Organization, emphasized the report’s alignment with the Sustainable Development Goals (SDGs), particularly the principle of “leaving no one behind.” She noted that the 2030 Agenda aims to address global social, economic, and political disparities faced by Indigenous Peoples. This report, she said, is a testament to Cambodia’s commitment to these goals and represents a historic achievement for the nation.

She continues, “I am very proud of this achievement and have always considered this report a historic achievement for our nation. It is one of many achievements of the government and partner organizations that have strengthened support for a clearer and better understanding of Indigenous peoples in Cambodia.”

This report not only provides critical data on the status of Indigenous Peoples but also highlights the government’s commitment and struggle to promote the cultures and livelihoods of the Indigenous communities in Cambodia.

Among its key findings, the report reveals disproportionately high poverty rates, limited access to healthcare, and lower educational attainment among Indigenous communities. These findings underscore the urgent need for more equitable and inclusive development policies that address the specific needs of these marginalized groups.

The groundbreaking National Report on the Demographic and Socio-Economic Situation of Indigenous Peoples in Cambodia represents a significant step forward in understanding and addressing the challenges faced by Indigenous communities. However, there are several areas for improvement to ensure the report’s accuracy, accessibility, and relevance to both Indigenous communities and the broader public.

Firstly, while the report provides valuable insights into the education, socio-economic conditions, and demographics of Indigenous Peoples, it lacks detailed information on the challenges they face in protecting their land and natural resources. Conducting on-the-ground research is crucial to ensure that the data accurately reflects the realities of Indigenous communities. If the report includes these challenges, it would provide a more comprehensive understanding of the barriers Indigenous peoples face. This would not only improve the report’s credibility but also inform more targeted and effective policy interventions.

Secondly, this report is useful for the public and stakeholders to better understand the situation of Indigenous Peoples in Cambodia, and it is helpful to design their development initiatives for the needs of these communities. However, as highlighted by the Swiss Representative, more work is needed to ensure that policies are inclusive and responsive to the unique dynamics of Indigenous communities.

Thirdly, conducting the research requires more effort, time, and funds to support the research process. Recently, some development partners have paid less attention to support for producing the data on Indigenous peoples. “We must ensure that Indigenous peoples are not left behind and not pushed behind,” Sanda UNFPA Representative emphasized during the launching of the report on 12 December 2024.

Lastly, the report paper still looks like an academic paper, so local communities and Indigenous communities with low literacy would find it difficult to understand and unable to read the report. To address this, the Ministry of Planning and relevant stakeholders could design a simplified version of the report to share with the Indigenous communities in the coming months. By doing so, the report can become a tool for empowerment, enabling Indigenous Peoples to actively participate in discussions and decisions that affect their lives.

The National Report on the Demographic and Socio-Economic Situation of Indigenous Peoples in Cambodia is the result of a collaborative effort that began with a pivotal national reflection workshop held in Siem Reap Province in 2017. Organized by the Department of Ethnic Minority Development, the workshop aimed to address the lack of comprehensive data on Indigenous Peoples in Cambodia, which had long hindered the development of targeted national policies and plans.

H.E. Bin Troachhey presides over the Report Launching Cereymony in Phnom Penh, Photo by Tong Len

During the workshop, Secretary State Poch Bunnak, Ministry of Planning, highlighted clear data on Indigenous Peoples in Cambodia and emphasized the critical need for accurate and detailed data, as it is essential for designing inclusive and effective national development plans that address the unique challenges faced by Indigenous Peoples.

The first edition of the report was published and launched in 2021 by the General Secretariat for Population and Development (GSPD), the Ministry of Planning, in collaboration with the Cambodia Indigenous Peoples Alliance (CIPA) and the Inter-Institutions Working Group on Indigenous Data and Report. The groundbreaking report marked a significant milestone in Cambodia’s efforts to recognize and support its Indigenous communities. Building on this foundation, the second edition of the report was launched and updated in 2024, incorporating updated data from national censuses and surveys. The report updated in 2024 provides a more comprehensive and detailed overview of the demographic and socio-economic status of Indigenous Peoples, serving as a tool for targeted planning, policy-making, and initiatives for the protection, conservation, and development of Indigenous communities in Cambodia.

The National Report on the Demographic and Socio-Economic Situation of Indigenous Peoples in Cambodia represents a transformative step toward greater recognition, empowerment, and inclusion of Indigenous communities in the country’s development agenda. “Together, we can lift these communities, honor their heritage, and strengthen Cambodia’s socio-economic fabric,” Mr. Reto GRÜNINGER, Director of Cooperation, Swiss Agency for Development and Cooperation SDC in Cambodia, aptly stated. This statement underscores the importance of collective action in ensuring that Indigenous Peoples are not left behind in Cambodia’s journey toward sustainable development.

Deputy Secretary of State Chea Chantum of the Ministry of Planning also stressed the ongoing need for support, noting, “Even if Cambodia leaves poverty by 2030, donors and development partners must not abandon Indigenous Peoples.” This call to action highlights the necessity of concerted commitment from all stakeholders to address the unique challenges, including poverty, limited access to healthcare and education, and the protection of land and natural resources.

The National Report on the Demographic and Socio-Economic Situation of Indigenous Peoples in Cambodia represents a transformative step towards greater recognition, empowerment, and inclusion of Indigenous communities in the country’s development agenda and sustainable development goals. By continuing to prioritize the inclusion and empowerment of Indigenous Peoples, Cambodia can set a powerful example for other nations in the region and beyond, fostering a more equitable and inclusive society for all.

Co-written by: Blen Romam & Rim Sarem, Indigenous Youth Writing Project (IYWP)

Indigenous land rights are key to conservation in Cambodia (commentary)

While Indigenous peoples comprise just 6% of the global population, they manage or have tenure rights over at least 38 million km2 in some 87 countries. In many places Indigenous peoples are effective custodians of biodiversity, lands, and seas while sustaining distinct cultural, social and economic values of their communities. Upholding the rights of these communities is therefore increasingly at the center of international climate and biodiversity commitments and agreements.

Read the full article at: Indigenous land rights are key to conservation in Cambodia (commentary) (mongabay.com)

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.

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