១-កាប់បេងក្រញូង ធ្នុងផ្ចឹក នាងនួន សន្យាកើតសួន ចំការកៅស៊ូ
រំលាយកេរកោះ មានមកជាយូរ សត្វព្រៃយំថ្ងូរ ផ្ញើបណ្តាសារ ។
២-មនុស្សចំណូលថ្មី រានដីម្ចាស់ផ្ទះ ប្រវត្តិវិប្បលាស ប្តូរក្រាំងសាវតា
អ្នកមានអំណាច ជាន់អ្នកចំការ អ្នកស្រែខ្លោចផ្សា រងារក្នុងគុក ។
៣-អ្នកមានភ្លើងភ្លឺ ហ៊ឺហាស៊ីផឹក ឆ្លៀតពេលល្អក់ទឹក ស្ទូចត្រីក្នុងថ្លុក
សំណើចលើទ្រូង ទឹកភ្នែកអ្នកស្រុក សុខលើភ្នំទុក្ខ គុកក្នុងវិមាន ។
៤-ផ្លូវអនាគត រេពត់បែនបត់ វាសនាកំណត់ ចារកត់តាមដាន
ទោះមនុស្ស ទេវតា ទាំងសត្វតិរិច្ឆាន មិនអាចគេចបាន សោយកម្មវេរា ។
៥-អ្នកធំធ្វើផ្តាស់ ទុក្ខជះលើរាស្ត្រ បាបមិនវាងជៀស ជាតិស្រុតខ្លោចផ្សា
មើលចុះខ្មែរក្រោម រស់រងទុក្ខា យួនជាន់ទ្រួតត្រា អស់សិទ្ធសេរី ។
៦-អំណាចភ្លេចខ្លួន យួនចាក់ចេកស្ករ ថ្ងៃក្រោយគេស្លរ ដាំក្បាលមុមបី
ដូចដាំតែអុង វិញតេ ថ្មីៗ រើក្បាល គេស្តី អុងថីទាត់ផាច់ ។
៧-ហាមស្តាប់វិទ្យុ ទូរទស្សន៍ប៉ុស្តខ្មែរ កាត់ពូជ ប្តូរខ្សែ សឺង-កៀង-វិញ-ថាច់
អក្សរសាស្ត្រជាតិ រឹតមួលបណ្តាច់ បង្កាច់ខ្មែរក្រោម ថាជាងមួយលាន ។(១)
៨-ទឹកភ្នែកម្ចាស់ស្រុក ទុក្ខដូចទូលភ្នំ យួនសើច ខ្មែរយំ សោកគ្មានអវសាន្ត
គំរូមានស្រាប់ មិនស្តាប់ធ្លោយប្រាណ ដើរខុសមិនខាន ដានកម្ពុជាក្រោម ។(២)
៩-ម្ចាស់ដីរត់គេច ខ្ចប់វេចដូរដី យួនធ្វើសេដ្ឋី ខ្មែរបង់រូបឆោម
UN ធ្មេចភ្នែក សហព័ន្ធលួងលោម ខ្មែរត្រូវប្រឈម រស់រក្សាជាតិ ។
ដោយ សឺង សម្រេច
១១-០៣-១១
(១) ចំនួនប្រជាពលរដ្ខខ្មែរក្រោមពិតប្រាកដមានប្រាំបីទៅដប់បីលាននាក់ ប៉ុន្តែរដ្ឋាភិបាលយួនបន្លំតួលេខប្រាប់អន្តរជាតិថា ខ្មែរក្រោមមានតែជាងមួយលាននាក់។
Refugee protection in ASEAN: national failures, regional responsibilities
People’s Empowerment Foundation 2010
III. PERSECUTED KHMER KROM
Nearly 300 Khmer Krom refugees and asylum-seekers currently live in Bangkok. A small number have been recognized as refugees by the UNHCR, with a handful being granted asylum in 3rd countries. Most, however, are lying low in a country that regards them as illegal immigrants. Though the number of recognized Khmer Krom refugees is low compared to those of other displaced groups in the region, they are a manifestation of a larger human rights crisis involving ranging forms of persecution, legal uncertainty and statelessness, and varying levels of human insecurity in three countries of Southeast Asia.
Landlessness, poverty, and human rights abuse in Vietnam
The Khmer Krom (“lower Khmer”) are a Khmer ethnic group from the Mekong Delta, the southernmost region of Vietnam bordering Cambodia, the Gulf of Thailand, and the South China Sea. Most speak Khmer as their primary language and the vast majority practice Theravada Buddhism, a form that is particularly marginalized in a country already wary of religious organization. While the Vietnamese government has for years pinned the Khmer population at just over one million, other sources estimate up to 13 million Khmer Krom people living in the country. The largest ethnic minority group in the Mekong Delta’s 13 provinces, the Khmer Krom are mainly concentrated in the following: Soc Trang, Tra Vinh, Kien Giang, An Giang, Bac Lieu, Can Tho, Vinh Long, and Ca Mau.
Referred to as Kampuchea Krom (“Lower Cambodia”) by its Khmer inhabitants as well as by many Cambodians who regard the area as a lost portion of the ancestral homeland of Khmer people, the Mekong Delta provinces were once incorporated as part of the French protectorate, Cochinchina, before being ceded to Vietnam in 1949. This colonial remapping is at the root of the current crisis faced by Khmer Krom inside Vietnam and elsewhere.
Landlessness and poverty are intertwined problems suffered by the ethnic Khmer of the Mekong Delta, an area with the largest number of low-income people and the 2nd highest level of landlessness in Vietnam. Relying heavily on agriculture for their livelihoods, Khmer Krom people have been devastated by decades of land reform policies and practices that have effectively redistributed the majority of formerly Khmer Krom-owned land to the Vietnamese government and ethnic Vietnamese farmers. Land-grabs by corrupt government officials persisted in subsequent years, leading to land rights protests that grew in the 1990s. An escalation of such protests occurred in 2007 and 2008 with increasingly severe repression. Fearing harsh reprisal from the Vietnamese government, many known leaders of such protests have fled the country.
Despite guarantees of freedom of belief and religion in the Vietnamese constitution, persistent threats to religious and cultural freedoms of the Khmer Krom are common. Vietnamese authorities strictly control local practices among Khmer Buddhists, making intrusive decisions about religious ceremonies, content of curriculum, internal elections of chief monks, and more recently, disciplinary measures. The confiscation, destruction, and neglect of Khmer Krom pagodas has also angered religious rights activists, as these structures serve as centers for the preservation of Khmer religion, culture, and identity. Practice of Khmer language is under threat as well, with some police reportedly prohibiting Khmer instruction in Pagoda schools, the only sources of such education.
Though article 69 of the Vietnamese constitution espouses a commendable list of civil liberties, practices in relation to the Khmer Krom (among other ethnic minorities and religious groups) consistently run counter to such obligations as well as to those outlined in the International Covenant on Civil and Political Rights (ICCPR), to which Vietnam is a state party. Freedom of movement is restricted at local and national levels, particularly for monks, and leaving the country without prior authorization is prohibited. Freedoms of expression and assembly are also regularly abused, as evidenced in restrictions on Khmer language publications and harsh repression of peaceful demonstrations.
Violations of civil and political rights were made most clear during the police crackdown on peaceful monk protests and land rights demonstrations that occurred in 2007 and 2008, deemed by Human Rights Watch as “bare-knuckled, indefensible political repression.” The monk demonstrations, calling for more religious freedom and Khmer language/culture education, led to the arrest and eventual defrocking (disrobing) of several activist monks, despite pledges by authorities to address the monks’ concerns.
Around the same time, growing numbers of protests by poor and landless farmers were met with harsh repression tactics, including the use of dogs and electric batons to disperse crowds. As with the monk protests, arrest and increasingly stringent surveillance of activist leaders followed, leading to prevalent fears of government reprisal. These fears have prompted many known activists to flee the country, with several eventually ending up in Thailand as asylum seekers.
(២) Human Rights Council
Sixteenth session Agenda item 3
Promotion and protection of all human rights, civil, political, economic, social and cultural rights,
including the right to development
Report of the independent expert on minority issues, on her mission to Viet Nam (5 – 15 July 2010)Gay
McDougall
45. Ethnic Khmer representatives provided information to the independent expert in
which they alleged restrictions on the Khmer language in schools and public places. They
claimed that Khmer was not offered even as a separate subject in schools in Khmer regions
in southern Viet Nam, and that the teaching of the Khmer language was therefore limited to
the home or to those who attend Pagoda or pali religious schools. They also claimed that
ethnic Khmer had faced restrictions on their activities to use, teach or promote the Khmer
language, and that the authorities imposed strict restrictions on the publication of books or
documents in Khmer..
