Invented Traditions and Collective Memory as the Key to National Identity: the Case Study of Kampuchea Krom (Southern Vietnam) (original) (raw)
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Khmer Krom Migration and their Identity-The Case Study in Cambodia, 2006
So choeun, 2006
ABSTRACT The issues of Khmer Krom were crucial in Cambodian history and the issues of migration had existed for decades noticeably since a separation of national territory between Cambodia and Kampuchea Krom. However, it was not well identified, especially relating to the issues of migration and identity. This study had been conducted in a community to address these issues with Khmer Krom migrants from Vietnam to Cambodia. The process of Khmer Krom migration to Cambodia varies according to the situation in both places: Kampuchea Krom and Cambodia and involves the three mainstreaming sectors: economical, social and cultural, and political issues. Beside theses factors, personal issues were also a cause of migration. However, those immigrants found at the research site were Khmer Krom who moved between 1980 and 2003. These people can be categorized into two groups: moved between 1980-1990 and 1991-2003. The first group was more involved in push factors at place of origin whereas the second group was involved in pull factors at place of origin. The Khmer Krom who lived in Phnom Penh could be largely identified by their family names and accent while speaking. Moreover, some other supplementary features could be used to identify them through cultural behavior, physical features, and types of business. Though Khmer Krom were considered as international migrants in term of crossing an international border, Khmer Krom and Khmer have the same ethnicity because of historical context, cultural practice, and social consideration. Either the Khmer Krom themselves or society viewed Khmer Krom as Khmer unlike other ethnic minorities in Cambodia. What was a bit different and led to some confusion was that Khmer Krom had been living amongst a Vietnam majority who were the dominant group. Some of their ways of behavior had changed and these changes can be identified. The Khmer Krom migrants in Cambodia did not create their new identity at the destination place. Living in Cambodia, they had potential to develop and assimilate with Khmer people. They could absorb, learn and develop all types of social behavior as well as cultural practices from Khmer in Cambodia to improve themselves as well as share it back to their people at the place of origin in Kampuchea Krom. However, these Khmer Krom migrants had limited resources and few possible ways to improve and strengthen their identity at place of origin. Most of them migrated empty handed and contrived to improve themselves at their destination. Moreover, some of these people had illegally moved to Cambodia and their citizenship was removed from their home society, along with strict and strong influence from the dominant ethnic group at place of origin.
Commemoration and the State: Memory and Legitimacy in Vietnam
Sojourn: Journal of Social Issues in Southeast Asia, 2010
The commemorations of historical figures, both public and private, have become a powerful tool for politicians and historians in Vietnam to reconfigure the past, national heroes, and revolutionary martyrs. One of the state’s commemorative projects is devoted to glorifying the Hoang Sa (Paracel) and Truong Sa (Spratly) soldiers, and preserving all temples and relicts related to their activities on Ly Son Island. This state project may be seen as a strategy to claim sovereignty in the face of competition from several nation states, including China, for control over the two archipelagos. Conversely, the Vietnamese state is also challenged by alternative accounts from the Ly Son people, who have introduced their own narratives. This essay analyses contestations over memory and the attempts of the Ly Son villagers to establish continuity with the past through their ancestors in order to demonstrate solidarity, patriotism, and their own prestige.
Kites in the highlands: articulating Bunong Indigeneity in Cambodia, Vietnam, and abroad
Bunong people from both sides of the Cambodia–Vietnam border are increasingly self-identifying as Indigenous peoples and claiming collective human rights as Indigenous peoples at international platforms, such as the United Nations Permanent Forum on Indigenous Issues. As of now the Bunong from Vietnam articulate Indigeneity from a diasporic distance, having fled the country as political refugees. The aim of this article is to compare and contrast the networks of Bunong Indigeneity that now seek cross border and transnational connections, and examine the blockages and openings that appear as a result. The border between Vietnam and Cambodia separates Bunong communities and families spatially, politically, and culturally. Cambodia recognizes Indigenous peoples, while Vietnam does not. Through primary research with Bunong activists, combined with secondary sources, this article adopts a comparative cross border approach to the Bunong articulation of Indigeneity, and asks where this movement may be headed.
Asian Ethnicity, 2016
The ethnic Lao are not well-known in Cambodia, despite constituting a substantial but unrecorded population there. Even though the Lao have lived in Cambodia for many generations, they were excluded from being considered ‘indigenous peoples’ when the category was legally introduced to Cambodia through the 2001 land law. Instead, they are not classified as ‘ethnic Lao’, except for the very few who were actually born in Laos. Here, I consider how the politics of identity in Cambodia has separated some highland ethnic minorities from the Lao. Many ethnic Lao in Cambodia quietly disagree with not being classified as indigenous. This contestation represents a similar dynamic to the differences of opinion between the Asian Indigenous Peoples Pact (AIPP) and the peasant organization, La Via Campesina, regarding advocating for indigenous and peasant rights, respectively. My objective is to demonstrate that the politics of indigenous categorization in Cambodia is complicated and fraught.
Shifting Identities in Northeastern Cambodia: From Slaves to Indigenous Peoples
Routledge Handbook of Asian Transnationalism, edited by Ajaya K. Sahoo, 2022
Routledlle is an itlprint of the nllbt & Fran.is Group, an inlorma husine'ss O 2023 scleotion and edilorial matter, Ajaya K. Sahoo; individual chapte's' the contibutors Thc right of Ajaya K. Sahoo to be identified as the author of the editorial material' and if the authors for their individual chapters, has been asserted in accordance with sections 7? and 78 of the Copyrighl. Designs and Patents Act 19E8' with the exception of Chapter 29, no part of this book may bc reprinted or reproduced or utilised in uny to.. l. Uy any "leitronic, meihanical, or other means' now known or her€after invented' including phiroctpying and recording, or in any information-slorage or ret'ieval system' without permission in u'riting fiom the publishers' Chapter 29 of this book is available for free in PDF fbrmat as Open Access from the individual p;duct page ar www.routledge.com. [t has been made available under a Creative Commons Attribution-Non Commercial No Derivatives 4-0 license' Tradematk nolfue: Product or corpotate names may be trademarks or rcgistered trademarks, and are used only for identilication and explanation without intent to infringe Bt ilith Lihrar)' Cdtaloguin::' in-Publtuatkrn Data A catalogue record for this book is available from the British Libmry Librutf of Congress Cdtaloging-i-Pllhlkation Dattl A catalog record has becn requested for this book ' Ii.