Ending Mass Atrocities: Echoes in Southern Cultures. Inter-Disciplinary Consultation. Summary Report

Transcription

1 Ending Mass Atrocities: Echoes in Southern Cultures Inter-Disciplinary Consultation Convened by the ROYAL UNIVERSITY OF PHNOM PENH, CAMBODIA With the Royal Academy of Cambodia In association with the Global Centre for the Responsibility to Protect Phnom Penh, 29 July 2009 Summary Report Within the scope of the interdisciplinary research project on Ending Mass Atrocities: Echoes in Southern Cultures, a one day interdisciplinary consultation was convened by the Vice Rector of the RUPP, who will shortly become the President of the Royal Academy of Arts. The seminar on 29 July 2009 brought together faculty members from across the breadth of disciplines at both RUPP and the Royal Academy to discuss the project, the norm of R2P and its relevance to Cambodia. This report summarises the highlights of the discussion under various themes that arose. While the report is presented mainly in the third person as a narrative, in some cases, the participants are either paraphrased or quoted to maintain the original language and intent of the speaker. 1. Introduction In the introduction session, Vice Rector Dr. Neth Barom opened the seminar officially and introduced the topic. Thereafter, Project Director Dr. Rama Mani introduced the norm of R2P and explained the objectives and methodology of the project. The floor was then opened for responses and discussion. Vice Dean Kim Sovan Kiry moderated the day s proceedings. 2. Responses to the Project and to concept of R2P from varied Disciplinary perspectives In the first session all participants responded to the project and the norm of the responsibility to protect from the perspective of their diverse disciplines. Several already introduced examples and observations from their varied disciplines to throw light on the norm of R2P within the Cambodian context. For this reason, the discipline of each speaker is noted in this section, to provide a clearer understanding of the varied disciplinary perspectives provided. In subsequent sections, the discipline of the speaker is no longer provided and the discussion is re-organized in terms of the main issues that arose during the day. Confidentiel Page 1 25/11/2009

2 A philosopher observed that this was a very interesting project as it takes account of culture and presents a bottom up approach. From a philosophical and ethical perspective, the responsibility to protect is a human matter. It is human nature. From the time of Thomas Hobbes and John Locke it has been the heart of philosophy. In Cambodia - it is human nature and law of nature He feels pain and asks how can he solve it. We have a duty to deal with and heal a problem because we feel pain when we see pain. In Khmer Social order or ethical norm, it is an informal understanding in society to be responsible for this. It is our nature to protect because we cannot accept an atrocity. R2P is our duty and a human duty and Khmer Society welcomes this. Another philosopher noted that everyone knows the general meaning of Responsibility. We want to say each person has to be responsible for his or her decision or action. If not, there will be a bad reaction. An anthropologist noted, R2P, I would say, is a western concept. People working with this concept must be from the outside. But we are Cambodians and we have our own idea of protection. I see three levels: international, national and local level. So far participants don t like modernity and outside ideas. It seems we don t recognize and accept problems in our own cultures but blame the outside. Problems are not just created by outsiders but we create them ourselves. In this country we have a long history of patron-client relations. (We believe) Good solution must be from above. Another anthropologist said there is the very new conflict but there is also the very old conflict of tribal groups in North East Cambodia. He had done his own PhD in Anthropology on the struggle for survival in the northeast region that was ignored by the state. The local population had developed many strategies to cope with their status as unprotected citizens since colonial times. A scholar of Literature noted that there were many elements in Khmer literature and popular culture that were relevant for R2P, both in a positive and negative sense. He started with several examples He noted that many elements in Khmer culture and thinking could be used to instrumentalise people or to promote anger. There is a Khmer saying: when water floods, the fish eats the ant; when there is no water, the ant eats the fish. Another saying is related to the wheel of the Ox cart the spoke that is at the top now will sooner or later reach the bottom. Today I am poor but tomorrow I will be rich this conveys the ideas not only of hope but also of revenge. In Khmer literature, many strands can be found relevant to R2P. Novels written in the 1940s revealed strong contradictions between rich and poor. Most authors wrote about this especially portraying the poor as victims. In one book, the poor orphan boy marries a very rich girl. For the Khmer Rouge this is a reactionary novel. Because in the politics of communism there is no negotiation, no peaceful resolution between the rich and poor, the only way is for the poor to kill the rich in order to get power. It was against the reconciliation of the two classes through virtue. In that same time there was also one author who solved the problem of Thai/Khmer animosity. In this novel, the Khmer man and Thai woman are able to come together not Confidentiel Page 2 25/11/2009

3 only through love but also through the Buddhist faith that they both share and that unite them both. They both play music together under the roof of a Buddhist temple. A historian specializing in ancient inscriptions noted that the study of inscriptions could reveal interesting insights for this project. He pointed out that the culture of atrocity in Cambodia is very old. It even occurred in the post-angkor period. E.g. the torture of vulnerable people especially slaves, women, and lower category of people, and rural populations. Most people who suffered were the (vulnerable). With the Khmer Rouge, everything was turned upside down: city dwellers and rich became lower category and rural people became rulers of Cambodia. The history of democracy in Cambodia is revealing: it was introduced in the late French colonial period in The French allowed the creation of political parties and general elections, although the lives of people didn t really improve. In 1953, Cambodia gained full independence. It became a member of the UN in 1955 and recognized the charter and all treaties of the UN on human rights etc. Yet, the situation didn t improve in Cambodia from 1960s to day. So our contribution is to the culture of responsibility of leaders in Cambodia. If they have committed crimes, they must be condemned. An archaeologist who is a scholar of fine art and culture at the Royal Academy shared that the project was very interesting. He agreed that if the UN and UN missions did not understand culture, they would not succeed. This is not just applied to ending mass atrocities but also in all fields. In his own field of archaeology, it was very relevant e.g. in terms of how to preserve and safeguard temples. For example, here in Cambodia, he said, we lack resources to protect temples, so we need to ask for aid. However countries giving aid need to understand the same concept of R2P from this perspective of philosophy, ethics, culture (and not impose their own ways) that is, even in protecting archaeological monuments they need to have this attitude of understanding and respecting our culture in order to protect. A political scientist stated that R2P is very relevant to Cambodia to prevent a repeat of genocide, because we Cambodians suffered ourselves. Therefore he stated, I am a great advocate of R2P. We should encourage Cambodians to exercise their voices to support this principle. This scholar had done research on human security and stated that there are many dimensions of security: economic, social, food health, environmental, personal communal and political. We need to influence decisions of leaders to turn decisions into implementation. Another political scientist opined that the important issue is how to prevent violence. Buddhism is a faith of non-violence. To make peace is difficult but to maintain peace is even more difficult. How to make all people in Cambodia and the world know about R2P? Buddhism could play a role. (A scholar of political economy) commented on R2P from a critical peace and political economy perspective. He noted that communication and journalism can be used to promote peace but we have also seen cases like Rwanda and Cambodia with the KR where it was used to promote hate speech. New technologies can be used both positively Confidentiel Page 3 25/11/2009

4 and negatively. E.g. websites can contribute to fanaticism and ethno nationalism. He asked for clarification whether R2P pertained to protection of ethnic groups or the rights of people in general. The professor of psychology noted that from a psychological perspective it is difficult to understand how did people kill their own people. At the time we cultivated what we called the Mute Tree i.e. we would not speak - we would not say anything (because to speak was too dangerous). The Moral conduct of people has radical consequences that are felt even today. In our own department we focus on mental health problems and we try to heal these problems. Because people are so busy they don t have time to heal their own problems. She mentioned that the department of Psychology had developed from earlier only a partial degree to now a degree in Counselling and Clinical Psychology, which is seen as one way to build up the ability to heal the Cambodian society, that still suffers from the consequences of genocide and war. The sociologist noted that people first need to understand each other. The first relationship is between each other we need good relationships between one another, between one group and another, between one community and another. This is the way to create R2P: When they understand each other. People need to know the way. We need to find the origin of violence. The natural scientist from the Royal Academy said that R2P as such is not new even though this is the first time we are talking about it. Many societies have this responsibility embedded in them. For example in the discipline of pure science to which he belongs, we have a responsibility about what we write. We have a right to protect our material through copyrights and patents. Now whatever we do, we must be responsible. We can judge people based on what they have done. If there is no responsibility we cannot protect. 3. Khmer Culture and R2P In this discussion, participants reflected on what Khmer culture consisted of. They identified several elements of culture that either reinforced or went against ideas of protection. They also identified a variety of Khmer values, practices and stories that are relevant to R2P and genocide. Below, the different points and observations made by participants are presented, using, as far as possible, their own words to preserve their meaning. The Contours of Culture A scholar asked, Culture is not a static fixed thing. It evolves. What is Khmer culture? One scholar wrote a book on Khmer culture before 1970s. But this puzzles me very much. Take for example, the recent evolution of hip hop in youth culture would you say it is or isn t culture? What is Culture? It is day-to-day practice in our lives. That is, we have an agricultural culture because we may live in agricultural or rural society. But we can also say that Confidentiel Page 4 25/11/2009

5 today s political culture has created a culture of impunity for big/powerful people. Culture evolves and changes, and varies greatly from day to day living and from the state. So we can have a contradiction (between state culture and popular or local culture). We have a proverb, if you don t get meat to eat, don t take the bone. Is it your right to intervene? Will it provide the right response and outcome? It is difficult to identify Cambodian culture because it is not isolated from other cultures. It evolves. In Literature there are many successful stories about R2P. there is one love story called ( TumTiu ). In it a monk falls in love with a woman but cannot succeed because there is a millionaire who violates customary law by trying to destroy their love then he kills the monk. This news comes to the king who comes to settle the problem by punishment i.e. by killing not just the millionaire but also his entire kinship line. So it is a positive story but also a negative one. That is, in the end it is revenge that prevails. The young generation learns this today you are strong, but when the opposition comes I will take revenge and kill you. So the patron client mentality still exists in Cambodia. The best solution is to overcome this mentality. This country is polluted by war ideologies, and we depend on the help of the outside forces to help the country. But most times we don t try to solve problems by ourselves. I am not against Khmer culture: I love it. But sometimes we need to reflect. In a culture there are both negative and positive and we need to consider and think what has changed and what needs to change. Values for and against protecting others There is a belief in a proverb that notes that something may hinder one person to help another because of certain specificities. For example we have the saying Mind your own hair not someone else s hair. That is, don t poke your nose in other people s business, (e.g. in Khmer we say a particular kind of fruit has a sticky sap (which some may like and others not?)). That is, there is a certain social tendency within Khmer culture that might hinder people from this responsibility of helping each other or protecting each other. I.e. people are willing to help, but may be socialized not to help. There is the belief that if I help there may be a negative significance. In Religion, within Buddhism, there is the notion of sacrificing ourselves for others and for the community. There is the notion of sacrificing your own pleasure for others, e.g. the last ten stories of Buddha. In Stoicism, Xeno says we are born not only to care about our own happiness, but that of others. Christ said the same: help your neighbours, as against the Epicurean philosophy of pleasure in your own self as the most important. Many things in Cambodia happened because of religion, philosophy and society. We have a culture of non-confrontation in our history. The King of the country was very virtuous. There is a story of a rebel who wanted to take power from the ruler and become king in his place. But when the rebel arrived at the palace, the king had already left because he did not want bloodshed. So yes, he was a good king but he did not take seriously his responsibility to protect his people and left them to be controlled by others. So maybe intervention is not enough. Confidentiel Page 5 25/11/2009

6 Buddhism, Khmer values and Genocide It is unbelievable that the Cambodian genocide happened and that two million people were killed, although we are a Buddhist county. If we know Khmer culture and customs, this may help us to understand. In 1960s if we look at the way people lived then, it is even more unbelievable. In the 1960s there was a strong spirit of solidarity and charity in the mind and thinking of Cambodians. For example during rice cultivation and harvesting, people helped each other. You did not need to pay anything to anyone. I would just tell people what I needed and then I would help them when they needed my help, If I had to build my house, I only needed to have the wood or brick, i.e. the ingredients, but I did not need to hire workers, I would just ask and people would come to help. I would only have to prepare food for them. Also in those days, along the road from Phnom Penh to the provinces, there were public rest houses or resting halls built for travellers to rest at night without paying anything. The notion of Charity was inbuilt. If my street were on the road, I would put outside my house a jug of water and bowl for passers-by to serve themselves water as they walked by. Now everything has changed. This is why it is unbelievable that people with such a spirit could commit such atrocities. What changed the spirit and minds of these people? There are two aspects: 1) First ideology and 2) modernity particularly the need for money and wealth and the introduction of greed. This is how the minds of people were changed. There is a short story that depicts this difference of mentality between the traditional and the modern people. There is a young man from the city who meets an old man from the country carrying a pot of palm juice and the old man offers him some. Immediately the youth asks how much does it cost? The old man retorts, why should you pay me? Do you look down upon me? Drink as much as you wish! this was a story written in the 1970s. In 1979 the new government used the policy based on solidarity of people. Because some families had only women or old people left alive so the government formed solidarity groups to support each other. This is now no more practiced. Although we experienced the KR regime, if you read books about Khmer culture, you will see it is full of values such as: tell the truth, don t cheat, live in peace and understanding, help, encourage people to focus on solidarity. We have a proverb: if you live in the sun of solidarity you will survive. Another proverb says one chopstick alone will break but if you add one more chopstick they wont break. Solidarity is very important. Tolerance is a key value: if you have a problem with another person, we must be patient and find a solution with peaceful means. There was a Chinese minority in Cambodia who lived near the sea. They traditionally don t eat fermented fish. But the KR evacuated them to other provinces and they had to adapt and eat river fish and fermented fish. Also their religion changed and they adapted and were assimilated into Khmer society and engaged in intermarriage. Confidentiel Page 6 25/11/2009

7 There is a right to improve (in Philosophy). Levinas the fate of others you give priority to others and sacrifice yourself. Offering charity, braveness, honesty, faithfulness are values of people. But we acknowledge that people are different. Some people may manipulate these values. For example Karma can be seen in two ways: the first is that good things now are result of past good deeds; bad things now are result of past bad deeds. So they don t think we can change these actions to change the future of our Karma. Khmer history provides some relevant examples and lessons, as can be learned from inscriptions in historical sites in Cambodia from the 6 th c to our present day. There is a story in history that some powerful people grabbed the land of others. They tried to solve the matter by referring it to their king. The king ordered an investigation. Then tried to settle the law according to a law called DHORBASA. This was the traditional law at the time. People who transgressed were punished according to this law if they stole land they might be condemned by having their hand or ear cut off or by paying a fine. The land was then donated to the temple. Even here they applied the due process of law. So during the Angkor period the king always claimed to be ruling according to the law. This was called Dharma ka Raja (Hindi) or DhormarijaRaja - King of Faith or Law. The post Angkor period saw the rise of powerful people (vs. ordinary people). When the rich violated the rights of the poor, the poor could put their issue to the king. Even if the rich were close to the king, the king would enforce justice. This enforcement of justice is an important lesson today how can we use the experiences of the past to stop exploitation and oppression of the poor and weak people. Later, Royal princes killed each other because of their desire for the throne or for power. When they were not happy with the decision of the king, they went to neighbouring kingdoms without seeking to negotiate with their brothers. The genocide by the Khmer rouge in Cambodia made us lose trust in each other, in helping each other. We learned instead how to cheat and steal. Because we have been through genocide and war, this taught us to kill regardless whether someone was your brother or sister. And it killed educated people. For me educated people were the link between the rich and poor. In Cambodia there is no belief that contradicts R2P. But the only theory is Karmphang that is, if people commit a crime they will receive the same treatment in the same or future life. Many KR perpetrators today don t say anything about why they did what they did not do, but they just try to live a simple and humble life to overcome their past and improve their karma. Belief is very important, especially religious belief. Take the case of the Philippines: Marcos imposed martial law to stay in power. People had faith and prayed. Though people were in the army, they didn t kill people because they could be their own family. So we see that religion can protect people. However, religion can also cause atrocities such as in Jihad. In Cambodia, take the case of Duch who was a notorious torturer during the Pol Pot regime and is now on trial in the Cambodian special court. He confessed Confidentiel Page 7 25/11/2009

8 because he now believes in Religion and has become a Christian, and he convinces others to tell the truth as well. The psychologist noted that in Cambodia they are now trying to develop Buddhist Psychology. There are lots of stories of Buddha and we use them to heal people. Crosscultural psychology and anthropological psychology are also important. For example, in daily life before exams we tell students to go to the pagoda, or we use belief and intention to heal people. We tell people when they have stress to do something enjoyable or we teach people to meditate in order to heal. 4. Underlying Causes of the Genocide in Cambodia During this discussion, participants reflected on the causes and context of the genocidal regime of the Khmer Rouge and the patterns of violence and atrocities in Cambodia. One scholar reflected on the recent history of Cambodia in relation to this project on how to end mass atrocities. How could 1-2% or maximum 3% of the population have killed so many million Cambodians? It wasn t the leaders who killed they used the masses to kill the masses; they used the poor to kill the rich. They used proletariat class. How? They used ideology and philosophy! That is, they used Marxism/Leninism to promote anger between classes especially among the poor. Otherwise, only 1% could not kill so many. Another scholar noted there are many causes to what happened in Cambodia. It could be personality, nature, education that is both formal and informal, and also social factors. If one person is not satisfied with social factors, he/she may try to change it. There were several social factors in Cambodia at that time: social class conflict, political ideology, using political power to criticize government, and the crucial factor of opportunity. That is, Pol Pot happened after the civil war this provided the context. International intervention is a very important factor in pushing political leaders to commit genocide. Impunity and lack of accountability were cited as key factors. In history most people are not held responsible for what they did in the past, especially leaders. They use scapegoat policy. This emboldens leaders to act without facing consequences. Apathy and obedience were also noted as factors. A scholar noted, With genocide, the cause and negative effect is that people accept whatever happens to them. Virtues like honesty and loyalty prevail, even to the Khmer Rouge. One remains honest and faithful to one s boss even if it s Khmer Rouge. Some people brought outside values and ideologies to Cambodia and used them against us. Another factor cited in the context and conditions leading to the Khmer rouge was social inequity. A scholar noted, the social gap or inequity in society is a factor, that is the rich getting richer and the poor poorer. This led to individual revenge in the late 1950s and Individual revenge led to political discrimination in the 1970s. Confidentiel Page 8 25/11/2009

9 However it was also noted that the support of external parties was a key factor. Neither side could have done it without the external linkage of two blocs i.e. the Western and Eastern. So international ideology divided us. It was pointed out that the Peace agreements of 1991 did not resolve the causes of conflict that had led to the Pol Pot regime. It was also underlined how external intervention even in peace agreements can go against local values. A scholar observed, in 1991, Cambodia had the Paris peace agreement but actually full peace only came in It was through negotiation and tolerance. We have tolerance in our society. But we have the problem of external intervention. If we resolve problems ourselves based on our own values, externals don t like it. If we can help people to be tolerance and have solidarity it would be very important. Take youth in prisons a small problem becomes a big problem due to lack of tolerance (i.e. their lack of integration which leads them towards deeper crime and violence) Observations About the Khmer Rouge Many specialists period have studied the KR. Because the KR used the word revolution they felt they had to destroy. When they won, they felt they must destroy anything related to the old government and to the past. After 1979, the Vietnamese occupied Cambodia. 4 political parties were formed. Between 1987 and 1991 they used negotiation to end war, because the 4 parties agreed to negotiate. We have a culture to end crime by enforcement of the resolution. However, it is worth noting that the KR left temples and archaeological sites and did not destroy them. Sites were untouched except that they were sometimes used as storage sites, or the KR dug canals for water supply under archaeological sites. But the looting of sites happened only afterwards in the 1980s. And this was because by then the international market for archaeological goods had grown. It is a totally exaggerated claim that KR destroyed archaeological sites they did not. Yes, Pol Pot believed that religion oppressed people so destroyed (some temples?) That KR didn t destroy temples doesn t mean they valued it. Looting didn t happen because people did not know the value of the archaeological elements. But after 1980 in areas with temples, they stole and used the money for the KR. Most temples were destroyed by bombs during the civil war. We should also mention that the canal system created by the KR is still functioning. We should rebuild and use it some are still being used. Today it is important to be hardworking, but not like during the KR time. Then we were slaves. But if we look at the present situation, the government workers don t work hard. There are different elements of the KR. The human side of KR in different areas how people took on power, how they acted when they got power. 5. Views on Intervention, Responsibility and Accountability Confidentiel Page 9 25/11/2009

10 An observation was made that prior to Pol Pot s regime, there was already intervention. Sihanouk was overthrown due to US influence. Lon Nol was under the influence of the US. This was not a very positive experience for us and had many problems. A big gap opened between rural and urban populations. So it was not very difficult for Pol Pot to convince people about revolution as the solution. It is not something explainable, but it was possible. What was the reaction of victims during the genocide and to the Vietnamese intervention: Khmer society is influenced by Karma. Life is very hard and this is our Karma. We have a culture of acceptance and not challenging. We remained mute to stay alive. We were influenced by belief and culture. After KR, survivors who are today grandparents - still believe in Karma. So they say, let us go the pagoda to pray for a better future. Those who committed crimes or violations: it was largely due to loyalty or patron client relationships. After their crimes, they should have come forward and written and exposed their crimes but few did. I look forward to the outcome of KR trials. All KR leaders, including the King, should come forward to state their own involvement. Current leaders also played a role in the genocide and war, but now they are hiding. Accountability 1991 war crimes of KR. the Paris agreements allowed KR leaders to join politics, but KR didn t join. It they had joined politics then, there would be no trials today. So this national reconciliation of the Paris agreements was to help us forget war crimes. In 1994, the National Assembly passed a law to outlaw KR. At that time there were two groups, one in the country and one in the forest. Only in 1998 was there a win-win policy the government provided a guarantee of the reintegration of KR. Sometimes there is political manipulation to forget the past. Take KR as a legal faction. Till now many issues depend on political leaders. If they want to forget we must forget, if they want to remember we must remember. It s all based on Political speculation. Today what is the view of the public? Forget or not forget? For most people it is just survival. Their preoccupation is how to feed themselves. They are afraid to think of the regime. The policy of the leaders has a big influence on public opinion in Cambodia. People prefer to be leaders rather than service providers when there was talk of reconciling the country, Khieu Sampang was surrounded by people who were very angry and wanted to hurt him. This was a showcase to the international community that he cannot be legitimate. 20 May is the day of commemoration for Khmer Rouge. It s a very big day. It was celebrated from 1979 till 1991 but thereafter it has become very low profile (due to policy of reconciliation) Since 1998 it has again become big. So it is politically decided whether this day of commemoration is celebrated or not! Political manipulation doesn t mean we want to forget the KR. But how do we get back our solidarity and national reconciliation? Confidentiel Page 10 25/11/2009

11 Politicians choose to get peace first But now gradually we support the KR trials Choice was purification of society or coexistence with opposition History shows that we cant eliminate opposition. We need to coexist. Pol Pot wanted to purify, but there were no limits you kill your own family. Surviving genocide How did people survive the genocide? Not just the direct killing and torture but also the starvation and mass hunger? Religious belief and belief in the Dharma was very important. How did people survive: folk tales and dramas were very important. The example of the Chinaming family although we have undergone so many hardships, we will ultimately survive. How did Cambodian people survive Khmer Rouge? First because of the advantages of our geography we have good soil and it is fertile so we have good agriculture. So there was a lot of food to survive such as fish and potatoes or wild food in forests, even when there was starvation. Second because the KR only ruled for a short period if it had been longer, we may not have survived. Third they mostly committed crimes by (and against?) political leaders. Continuity of Violence, Help and Intervention In 1959 there was a coup against Sihanouk. The Free Khmer movement surrendered to the government, and the government killed all the leaders and advertised this loudly to the public as a sign of the price of treachery. During the regime of the Khmer Republic there were many demonstrations before the coup. But demonstrators were all killed or repressed by the government. Then we had the US bombs. So there was a continuity of violence. The Revolution s slogan was destroying and rebuild. The KR cadres were educated to be cadres. They were against a higher standard of living. The KR divided the population. The KR set up a killing machine since the early 1970s. People expected intervention from God to save them. Cambodia is a very different case from the three other cases studies in this project (Kosovo, Rwanda and Nepal). Because it was the first case i.e. much before the others, and it was the height of the Cold War. This created an opportunity for KR. The rural population supported the King, but the US and urban elite were against him. Now the global environment is positive for prevention. The Culture of solidarity and clemency is important. KR moved people around in order to break the fabric of society. To be one single chopstick so they could be easily broken and could not organize. Confidentiel Page 11 25/11/2009

12 Because we were starving, we were hoping for help. Before we had a bad opinion of Vietnam because of our long history. But at the time because of our suffering we acknowledged that their intervention is a good thing. But then we realized they did a good thing but also did bad things. That is why the civil war continued. Although Khmer rouge committed crimes. propaganda of KR and two other parties. We only focus on KR and we ignore the atrocities that happened before and after. There are two interpretations of the intervention from the inside people saw the intervention by Vietnam as a liberation and thanked them. From the outside, people saw it as an invasion by Vietnam of Cambodia because the long-term aim was to annex. The history curriculum (after 1979) only mentioned the humanitarian aim, and if you dared to mention the second aim, it was dangerous. During the 1980s and until 1993, there was a water festival that was dedicated to (commemoration) The 1989 constitution made Buddhism national religion. After 1980 older people could practice religion but younger people still did not. In 1980, the Vietnamese also established universities and schools. As there were very few resources and especially very few professors left alive, they invited professors from Vietnam and Russia in the first cohort. English French and other foreign languages were prohibited because of the communist policy international solidarity of the class proletariat. What is the form of intervention that would be ideal to the Cambodian context? UNTAC helped us step by step. We can serve and build up slowly. Then we can exercise our own sovereignty. That would be ideal. (Regional Relationships with Vietnam and Thailand Some comments arose in the discussion on the Vietnamese intervention relating to the relationship between Vietnam and Cambodia. These are recorded here. Relationship between states of Cambodia and Vietnam is very good, but between people it is not very good. Vietnam practices Mahayana, while Cambodia practices Theravada. Cambodia and Vietnamese share a border and share the Mekong but do not share culture. We are so different. During this period we have had so many internal conflicts. On the one side we have had help from Vietnam and from the other from Thailand, so we are losing territory. France came to help one side. French treaty made us lose territory to Siam. The Vietnamese like Cambodia but the Thai don t like Cambodia. In Thailand, historical texts, it has references such as Cambodians are not to be trusted; Cambodians are cruel. Not just about us, they also say, Laotians are lazy. Thai history exaggerates that it is a great country.) Confidentiel Page 12 25/11/2009

13 6. RECOMMENDATIONS and CONCLUSIONS Observations and Recommendations for the Responsibility to Protect, based on Cambodia s experience In the final session, participants reflected upon the day s discussions of R2P in the context of Cambodia and came forward with several thoughts on how R2P might be developed or shaped further, with particular reference to the experience of Cambodia. 1. Culture Remobilise the positive aspects of culture: There are positive and negative aspects of culture. We need to consider what should be forgotten and what should be remembered. The positive part is that receiving help and accepting help should be the focus. Relevance of R2P to Cambodian Culture We have to advance this project in Cambodia. We do have a culture relative to R2P. For example in Buddhism we have the concept of Karma and Karmapala. This makes people responsible and accountable for what they have done. 2. Governance and Rule of Law The majority of thoughts and recommendations were related to the responsibility and accountability of leaders and to the rule of law. While some of the points made overlap with each other, they are presented below to demonstrate the importance attributed by participants to these issues in inculcating R2P. Responsibility of leadership: There is an ancient manuscript on the seven elements of the state. Cambodian leaders had to respect the law. First, the Cambodian leader had to be responsible. Therefore, Cambodia already had this notion of responsibility in our history. This needs to be revived. Politicians and governments subject to the law: We have to enforce that leaders are governed by the rule of law. They have to give access to the poor and justice. It is important to strengthen law and practice. Accountability through enforceable international law: This is a very interesting project. The UN should create a mechanism of international law that can be enforced, so that political leaders are held accountable for their decisions and actions. Eliminate Impunity: Most leaders don t want to be responsible for their past actions. Overcoming impunity is very important. We must eliminate the culture of impunity, in order to inculcate R2P. Confidentiel Page 13 25/11/2009

14 Promote the Rule of Law: Our discussion today was very fruitful and interesting but in order to practice R2P, we must promote a culture of peace and rule of law and raise awareness of the responsibility to protect. 3. Negotiations, consequences and Root Causes Another important set of points made by several was related to negotiations, peace agreements and addressing root causes and not only consequences of conflict. We must cultivate a culture of negotiation between political leaders. Before committing violence, they must negotiate. Think through consequences of political negotiations and peace agreements: In Political negotiations, we must also think about consequences. We want solutions, but we don t think about consequences. Yes, we got solutions in 1991 and 1998, but the consequences of these negotiations are still felt. Address root causes: If you want to stop atrocities or genocide, we can t only focus on consequences but also we need to look at root causes of genocide. Otherwise you can t stop it. If we only pick the fruit but leave the roots, then fruit will grow again. It s an international duty to work together to find the roots of genocide in Cambodia and avoid such bad experiences being repeated in the future. 4. Social Justice Participants also underlined the importance of addressing social injustice and inequality, as these sow the seeds for violence. Reduce social inequity to promote R2P: It is especially important to reduce social inequity. This is the most important. 5. The Public Participants reflected on how awareness about R2P could be spread through the public and made some suggestions in this area. Educate the public on protection and R2P: If we define a clear definition of the responsibility to protect, we should educate people in how to get such protection and what is important. Use Art and Mass Media to reach masses: In order to implement this project and the idea of R2P, it would be important to take the concept not only to scholars and politicians but also to the masses, through mass media, literature, songs, education, poems, by using the methodology of anthropology. Use Technology to spread information on atrocities: We need to use technology to share this information. We should support technology for LDCs. There are direct and indirect ways to support people to prevent atrocities and mass violence. Confidentiel Page 14 25/11/2009

15 During Pol Pots time there was no information, with new technologies, not just rich countries but poor countries too can today access this information. Technology can be a means to understand each other and cultivate less antagonistic relations, seeing each other as human beings 5. Research Collaboration and Cultural and Educational Exchange. Finally, the Vice Rector himself echoed the wish of all participants to see this collaborative project take root in Cambodia and furthermore to see more such projects that build up a long-term relationship between researchers in Cambodia and around the world. Continued Collaboration: Not just this project, in the longer term, in Cambodia and here at RUPP we would value a continued relationship consisting of the exchange of resources, researchers, teachers. This would be very valuable to us here as we are sometimes quite isolated and lack academic resources. The scientific world is very broad and not limited. Through knowledge exchange we can contribute to building R2P in Cambodia with you. Confidentiel Page 15 25/11/2009

16 PARTICIPANTS LIST : Ending Mass Atrocities - INTERDISCIPLINARY CONSULTATION 29 July 2009, ROYAL UNIVERSITY OF PHNOM PENH, CAMBODIA N o. Name Sex Field Affiliation 1. Neth Barom M Chemistry Vice Rector, RUPP, now appointed Vice nethbarom@y President of Royal Academy of Cambodia 2. Kim Sovan Kiry M Sociology Vice Dean, Faculty of Social Sciences sociologykiry and Humanities, RUPP 3 Nhong Hema F Pyschology Dept of Psychology, RUPP longkhy@onl 4. Nith Bunlay M Education Director, Masters of Education Programme, RUPP bunlay@yaho 5. Dork Vuthy M Anthropology Dept of Sociology, RUPP Dork.vuthy@ 6. Chhort Bunthang M Philosophy Royal Academy of Cambodia, Executive chhort@yaho Director, Philosophical Association of Cambodia 7. Vong Sotheara M History Dept of History, RUPP sothearavong@ 8. Peou Chivoin M Media Dept of Media & Communications, peouchivoin@ RUPP 9. Khyom Sakhan F Philosophy Dept of Philosophy, RUPP sakhankhom@ 10 Dr Taing You M Science Dept of Chemistry, RUPP taingyou@yah. 11. Kin Phea M Political Science Royal Academy of Cambodia kphea@yahoo 12 Chea Munyrith M Laws Royal Academy of Cambodia cheamunyrith 13 Phon Kaseka M Fine Arts Royal Academy of Cambodia Kaseka1975@ 14 Chim Phorst M Ethics Department of Philosophy, RUPP chimphorst@ 15 Dr. Som Somuny M Literature Director, Institute of Humanities &Social Muny_rac@y Sciences, Royal Academy of Cambodia 16. Rama Mani F Political Science Oxford University/GCR2P/Justice Unlimited Ramamani1 Confidentiel Page 16 25/11/2009