Showing posts with label Bora Touch. Show all posts
Showing posts with label Bora Touch. Show all posts

Sunday, July 08, 2012

What is the Khmer word for 'Globaliza​tion'?

គោរពអស់លោក

គណ:កម្មការវប្បធ៌ម​បានប្រែពាក្យ :
  • Desastre(disaster) =​ ហាយនភាព
  • Catastrope(catasrophy) = មហន្តរាយ​
មហន្តរាយ​ធ្ងន់ជាង ហាយនភាព។: ​(See, ហ្លួ​ងនិពន្ធ​មន្រ្តី ញុក ថែម "ស័ព្ទ បារាំងប្រែជាខ្មែររបស់គណ:កម្មការវប្បធម៌ "​ កម្ពុជសុរិយា (១៩៤៩).


Globe, globalisation and universal, universalisation.

កន្លមក ជាទូទៅគេបកពាក្យ "Globe" ថា "ភូគោល" (ភូ + គោល) (see also ជួន ណាត ១៩៦៧​ ​ទ៨២៣)។ មុននេះបន្តិចគេបក "globe" ថា "ទ្វីប" (Jean Moura, Cambodgien Vocabulaire (1878) ឯពាក្យថា "universel(universal)" ប្រែជាទូទៅថា "សាកល":​(​ញ. ថែម "ពាក្យថ្មីៗ..." កម្ពុជាសុរិយា (លេខ៤ ១៩៤៩)។

ទាំង"សាកល" ទាំង "universal" មានន័យថា "ទូទៅ". មិនមានន័យថា "ភូ ឬ ភូគោល" ឬ "លោក"ទេ។​ (ចំណាំ : "ភវ:" ជាមូលសព្ទ​នៃពាក្យ " ភូ "ភូត "ភព ភាព ភាវ: "សភាវ:" សភាព "ពិភព")។


"Globalisation" គួរប្រែថា "ភូឧបនីយកម្ម" ឬ "ភូគោលូនីយកម្ម"​ ឬ "លោកូនីយកម្ម​" ឬ ​ឲ្យខ្លីស្រួលនិយាយ "ភូនីយកម្ម​" ឬ "ភូគោលនីយកម្ម" ឬ "លោកនីយកម្ម" វាសមស្របជាង។​

ម្យ៉ាងទៀត ន័យជាខ្មែរនៃ "globlisation" យើងមានយូរហើយគឺពាក្យ "លោកវុឌ្ឍិ" ឬ "លោកវឌ្ឍន៍"​ : (ទូច គឹមសឿន ​ប្រជុំពាក្យវប្បធម៌ ១៩៥៦ ទំ55)។​ ថៃគេប្រែ "globalisation" ថា "โลกาภิวัตน์​(លោកាភវឌ្ឍន៍)" សឹងដូចខ្មែរដែរ។​

សាកលភាវូបនីយកម្ម​​(សាកល +ភាវ/ភាព + ឧបនីយ+កម្ម​) វាខុសន័យ ខុសរឿង "globalisation". "សាកលភាព" មានន័យថា"ភាពទូទៅ/universality" . "សាកល" ជាសភាពគុណនាម ដើម្បីបង្កើតសភាពនាម គេធ្វើអញ្ភសកម្ម (affixation)ដោយយកបច្ចឹមស័ព្ទ​ "ភាព" ដាក់ភ្ជាប់: សាកល+ភាព = សាកលភាព។ ខ្ញុំចង់និយាយថា "ភាព"មិនមែនមកពី ភូ ឬ ភព ទេ ថ្វីបើពាក្យ ភាព ភាវ ពភ ភូ ភូត មកពីពាក្យតែមួយគឺ "ភវ: " ក៏ដោយចុះ តែ "ភាព"ទីនេះជាបច្ចឹមស័ព្ទដោយលែកទៅហើយ។​ ដូចបច្ចឹមស័ព្ទ "ធម៌" កាលណាវាជាអញ្ពសសព្ទ (ឧ. មនុស្សធម៌ សុភាវធម៌)​ វាលែងជាមាន​ន័យជា "ធម៌" ឬ "ច្បាប់" ទៀតហីយ។ ដូច្នេះ "សាកលភាវូបនីយកម្ម" ជាវេវចន:ស័ព្ទនឹង "ទូទៅឧបន័យកម្ម​ " មិនមែននឹង "ភូឧបនីយកម្ម" ទេ ។​


​ដោយលែក រហូតដល់ឥឡូវ យើងពុំទាន់មានឯកភាពក្នុងការធ្វើអញ្ពសកម្ម ក្នងការបង្កើតការណន្តនាម (affixation of causitive noun) ផង​ទេ។ កន្លងមក "គេបានបង្កើតការណន្តនាមដោយប្រើបច្ចឹមស័ព្ទបែបនេះម្តង បែបនោះម្តង "​ពោលគឺម្តងយក "កិច្ច" ម្តងយក "កម្ម"​ ម្តងយក "ឧបនីយកម្ម" ម្តង "នីយកម្ម" ។ល។​មកប្រើ ដូចជា: ប្រជាធិប្​តេយ្យូបនីយកម្ម ឬ ប្រជានុវឌ្ឍន៍ (democratisation) យោធូនីយកម្ម (militarisation) ឬ វិយោធូនីយកម្ម (de-militarisation) អាណានិគមកម្ម ឬ​អាណានិគមកិច្ច (colonisation) ជាតូបនីយកម្ម (nationalisation) ធម្មនិយាមកម្ម (nornalisation)។​ ល។


ទាំងអស់នេះយើងអាចយក បច្ចឹមស័ព្ទ "នីយកម្ម"​ តែមួយមកប្រើបានទាំអស់ ទេតើ។ វាត្រូវន័យផង ព្រោះ "នីយ" មកពីកិរិយាសព្ទ "នេតិ" (នាំទៅ នាំឆ្ពោះ)។


ឯ "ឧបនីយ" (ឧបនីយកម្ម) មានន័យថា "យកមកជិត" គឹវាមិននាំទៅណាទេ។​ ខុសន័យ ខុសដៅ ហើយវាវែងជាង "នីយកម្ម" ទៀតផង។​ ហើយដោយសារ វាជា​សព្ទដែលផ្តើមដោយស្រ: "ឧ" កាលណាយកវាប្រើជាបច្ចឹមសព្ទ ត្រូវធ្វើសន្ធិ ភ្ជាប់ស័ព្ទណាដែលមានស្រ:ខាងចុង ឧ. : យោធូបនីយកម្ម (យោធា+ឧបនីយកម្ម)(militarisation) ឧស្សាហូបនីយកម្ម ​ (ឧស្សាហ + ឧបនីយកម្ម) Industrialsation): (Keng Vannsak, Principes de creation des mots nouveaux, (1964).

អស់លោក គណៈកម្មការ​បង្កើត​ពាក្យ​និង​កម្ចីពាក្យ គួរកែរឲ្យត្រូវ ហើយ ធ្វើ "ឯកភាពនីយកម្ម"​ ការប្រើបច្ចឹមសព្ទ និង​ អញ្ភសស័ព្ទ ដូចលោក កេង វ៉ាន់សាក់បានចង្អុលប្រាប់មកនោះហើយ។​


ទូច បូរ៉ា

Saturday, December 24, 2011

The origin of the name "Siem Reap" by Bora Touch

"Siem Reap is written as เสียมราฐ in Thai. I was once told by a teacher who taught Thai language to me that it means "conquered by Siam" in Thai." - Ponleu Cheu
Thank you for raising the issue and contribution.

The name "សៀមរាប" was given by a Royal Decree of King Ang Chan (r 1516-1566) to commemorate the King's victory over Ayuthya troops' occupation. សៀមរាប or Siem Reap, litterally means "flattened Siamese".

According to Siamese chronicles from Ayuthya to Bangkok, period of 1500-1839, the province was as always called Muang Nakhon Siem rab. For example, the so-called Ayuthya Chronicle stated that in 1595-1596 AD , "Muang Nakhon Siem rab was taken by assualt by the Governor of Khorat". According to Siamese chronicles, the province was taken at least three times, the first time was in 1259, second time was in 1595 and third time was in 1838. According to the Bangkok chronicle, សៀម Siamese troops constructed a citadel in Angkor; the construction started from January 1839 under General Phya Raja Subhavati (correct title was Chau phya Bodindr Deja, mistaken by Aymonier, Le Cambodge (1901) as Chau Khun Bodin).

Only after the construction of the citadel and in 1850s, did the name សៀមរាប/Siem Rab was slightly altered to เสียมราฐ/Siem Rath (Syama rastra "Siamese land"), "with the evident object" as a seasoned scholar/historian pointed out " of doing away with the unpleasant of the old name [Siem rab] conveyed of a Siamese defeat. But this [Siamese] attempt at tampering with history - or, at any rate, with time-honoured tradition - was just as inconsiderate and useless, as it was powerless to obliterate the fact", Lt.-colonel G.E. Gerini (1904) (Note, at the relevant times, Gerini was a top military advisor to King Chulankon and a founder of the Journal of the Siam Society, a scholarly journal, first published in 1906. Gerini's other works works: http://www.gissad.net/ )

The law code/Kram sruk (1615), the province was called "Srok Nokor".

Thai/Tai never called "their" country "Siem" សៀម. "Siam "as the official name of the country was only from the periods of 1851-1868, and 1946-1947, respectively. They had called it Muang Thai or Muang Tai.

The etymology of Siem/ សៀម is from Sanskrit śyāma ឝ្យាម which means dark, black or black, name of Siva's wife; in the ancient Hindu treatise Vishnu Purana, "Syama" refered to the name of a mountain to the Northwest of Gulf of Thailand. From pre-Angkor to Angkor periods - 1400s, according to inscriptions, the Khmer wrote/said "Syāṃ (ស្យាំ)" or "Syaṃ (ស្យំ)". From 1400s-present, we write/say "សៀម/Siem".

Regards
Bora Touch

Sunday, July 24, 2011

Q & A: Analysis of ICJ's Provisional Ruling on Preah Vihear temple

Saturday, 23 July 2011
Originally posted at: http://camwatchblogs.blogspot.com

On 18 July 2011 the International Court of Justice issued the provisional ruling on Preah Vihear temple and the surrounding areas. This is the first ruling pending the Court's final decision on its interpretation of its 1962 ruling.

CambodiaWatch-Australia has managed to catch up with a Khmer Lawyer in Sydney, Mr Bora Touch Esq to discuss further about the ruling and its implication(s).

CambodiaWatch (CW): Can you please briefly outline the latest ICJ’s provisional ruling on Preah Vihear temple?

Bora Touch: On 28 April 2011, Cambodia filed an Application in the ICJ requesting that the ICJ interprets the judgment which ICJ gave on 15 June 1962 in relation to Preah Vihear Temple (Judgment). Also on 28 April 2011, Cambodia filed an incidental application seeking orders to cause the incursions onto Cambodia’s territory by Thailand to cease pending the Court ruling on the request for interpretation of the Judgment.

Thailand opposed both of Cambodia’s applications arguing that the ICJ should dismiss them on the basis that it has no jurisdiction to make the rulings sought and that, in any event, time has long run out.

ICJ rejected Thailand’s arguments. The ICJ ordered that (1) both Thailand and Cambodia immediately withdraw their respective troops, temporarily, from the newly created provisional demilitarized zone, which the ICJ created: see map attached; (2) Thailand not obstruct Cambodia’s free access to the Temple or prevent it from providing fresh supplies to Cambodia’s non-military personnel.

CambodiaWatch (CW): Is the ruling a victory to either Cambodia or Thailand or both? Some sections of Cambodian community were displeased with the ruling, saying that “[The decision] is unjust for Cambodia, as the court has ordered us to withdraw our troops from an additional area of 4.6 square kilometers (2.8 square miles.)”. What is your view on that?

Wednesday, July 20, 2011

On ther term "Cambodia" - An email exchange between Lok Bora Touch and Michael Vickery

I disagree with Penny Edwards, Cambodge: The Cultivation of a Nation 1860-1945, in almost all her significant points/fronts - the origin of the term of "cambodia", angkor complex emerges the central icon of modern Khmer nationalism etc.

In my view, " Kampuchea/cambodia" has been used from at least 6th century.

Angkor vat being used as a national icon and pride pre-dated the french colonial power in Cambodia. Evidence in point. One of th first things King Ang duong did when he came to the throne, was, in 1846, to print money/coins with Angkor vat inscribed in the coins (prak prasad, as was known) with the inscription of the word " Indadpatha" (Angkor) in the doorway. On another coin, the King had the word "preah dambang" inscribed on it (preah dambang (sacred baton) is correct name/spelling of the province. Batdambang is a Thai accent of Pra (preah) dambang. Prah, spoken thai, pa/ba + dambang( ba/pa dambang < badambang). The original name of the province from Angkor era was vra tamvvang: (Preah neatr preah inscription). The two provinces were under Siam's suzerainty at the time (before french). Angkor was used as national (nationalist) pride/symbol against Siam and Vietnam.

Cambodge: The Cultivation of a Nation 1860-1945 is a good read though, considering she is relatively a "newcomer".

More later.

regards Bora touch
------------
Kamb/v/uja may have been used in the 6th century, but 'Cambodia' is strictly a modern term.

Michael Vickery
------------
Lok kru thom Michael Vickery,

My comments then are misplaced. I read Penny Adward's Cambodge some time ago and I forgot when she said "Cambodia" was first used. If my recollection does not betray me, she said "Cambodia" is of s 19th century invent/appellation.

That said, the first time "Cambodia" was used was by the Dutch in 17th century; "Cambodia" appears on European maps by Jan Jasson, 1635 and Dudley, 1665; John Seller, 1667; and by Da Vgnola, 1688; and Van Keulen, 1680. : (Alfon Van Der Kraan, Murder and Mayhem in 7th century Cambodia.); Dutch texts in Jerenias Van Vlet, The Short History of the Kings of Siam (1640)

Alexander Hamilton, who visited srok khmer in 1720, Called the country "Cambodia" and its people "Cambodians".

"Camboja" first appeared in a letter of 1513 from King Samuel to Pope Leo X. And Tome Pires mentioned "Camboja" in 1515: The Suma Oriental of Tome Pire -1512-1515; and on the map by Giacomo Gastaldi (of Italia), 1548;

and "Camboya" on map by G.B. Ramusio, 1554 and the map by Matellus 1596; "Camboia" on the map of Girolamo Olgiato, 1561 and 1570 and on the map by Abramham Ortelius, 1570 and on the map of P. Plancius (Dutch) 1594; and Antonio Sanches, 1641; also "Camboya" on the map of Gerard Mercator, 1569.

"Camboye" on the map by Jean Batiste Nolin (French), 1687; "Camboya" on the map by Simon de la Loubere, 1688.

"Cambodge" appears on early 19th century French maps/language.

If "Cambodia" by the Dutch in 1600s is regarded is as "modern" (use), then I am with you. If Penny Edwards refers to "Cambodia" as being of the 19th century "production, then the misplacement is hers.

Respectfully, Bora Touch

Thursday, April 21, 2011

Memo From Bora Touch to HM Sihanouk on Cambodia's Maritime Borders (2004)

Memo From Bora Touch to HM Sihanouk on Maritime Borders (2004)

http://www.scribd.com/full/53482658?access_key=key-1ocqwunii8nzq3lqvxmy

Friday, February 25, 2011

NATO Intervention in Kosovo in 1999: Is It Promoting the Existing International Law or Destroying It?

The end of the Cold War did not minimise the ugly phenomenon of unilateral resort to force; nor was it expected to. Indeed, the grounds that tempt states to use force have not ceased to exist. The Cold War merely disguised them and presented blatant pursuit of national interest as high rhetoric of ideological struggle of ‘democracy’ versus ‘totalitarianism’ or ‘socialism’ versus capitalist oppression. ---- Bora Touch

Reference: Bora Touch (1999) - "NATO Intervention in Kosovo in 1999: Is It Promoting the Existing International Law or Destroying It?"


NATO Intervention in Kosovo 1999

Sunday, February 06, 2011

"Nona chea mchas Prasath Preah Vihear" - Who Owns the Preah Vihear Temple

Source: Bora Touch Esq, "Nona chea mchas Prasath Preah Vihear", The Bulletin Metheavi(Lawyers)/ The Bulletin of the Bar Association of Cambodia N0.2 July-September 2009, Phnom Penh, Cambodia.

The article is the Khmer version of the Who Owns the Preah Vihear Temple, published by The Journal of East Asia and Internaitonal Law, 2(1) Spring 2009.Typing mistakes in Khmer contain therein are regrettable. They are beyond my control.




Bora Touch counters the Thailand's Foreign Ministry statement concerning the Cambodian flag over Keo Sikha Kiri Svara Pagoda


Below is my response to "Thailand's Foreign Ministry statement concerning the Cambodian flag over Keo Sikha Kiri Svara Pagoda" published by The Nations, February 1, 2011. My comments begin with "Bora Touch" and the Thai Foreign Ministry's statement begins with "Thai FM"

Thai FM: The Foreign Ministry's statement concerning the Cambodian flag over Keo Sikha Kiri Svara Pagoda:
 "With reference to the declaration of the Ministry of Foreign Affairs and international cooperation of the Kingdom of Cambodia dated January 28, 2011 regarding the issue of the flag of the Kingdom of Cambodia that is flying over the "Keo Sikha Kiri Svara" Pagoda, the Ministry of Foreign Affairs of the Kingdom of Thailand wishes to state the following:

1. According to the Memorandum of Understanding between the Government of the Kingdom of Thailand and the Government of the Kingdom of Cambodia on the Survey and Demarcation of Land Boundary of 2000, the 1904 and 1907 Treaties and "other documents relating to the application" of both treaties are the relevant legal documents to determine the boundary line. Thailand therefore does not accept the assertion by Cambodia that the 1:200,000 map is the basis for determining the boundary.

BORA TOUCH: The International Court of Justice (ICJ) in 1962 ruled that the 1:200,000 map, or the Dangrek Section or Annex I Map as known in the ICJ proceeding, (and all of the 1:200,000 maps) is valid and forms part of the 1904 and 1907 Siam - France (Cambodia) delimitation treaties. The Memorandum of Understanding on the Survey and Demarcation of Land Boundary of 2000 stipulates:

Article 1: The survey and demarcation of the land boundary between the Kingdom of Cambodia and the Kingdom of Thailand shall be jointly conducted in accordance with the following documents:

a) ... The Convention between France [Cambodia] and Siam [Thailand] modifying the stipulations of the Treaty of 3 October 1893, regarding the Territorial Boundaries and Other Arrangements, signed at Paris, 13 February 1904

b) ... The Treaty between the His Majesty the King of Siam and the President of the Republic of France, singed at Bangkok, 23 March 1907 ... and the Protocol Concerning the Delimitation of Boundaries and Annexed to the Treaty of 23 march 1907; and

c) Maps which are the results of the demarcation works of the Commissions of the Delimitation of the Boundary of the Indochina [Cambodia] and Siam ... set up under the Covnention of 1904 and the Treaty of 1907 between France [Cambodia] and Siam [Thailand] and other documents relating to the application of the Convention of 1904 and the Treaty of 1907 between France[Cambodia]  and Siam [Thaiand].

The Terms of Reference and Master Plan for the Joint Survey and Demarcation of Land Boundary between Cambodia and Thailand (TOR) of  23 March 2003  stipulates:

1.1.3. Maps which are the results of the Demarcation Works of the Commissions of Delimitation of boundary between Indochina [Cambodia] and Siam [Thailand].. sep up under the Convention of 1904 and the Treaty of 1907 between France [Cambodia] and Siam [Thailand] (theferafter referred to as "the maps of 1:200,000") and other documents relating to the application of the Convention of 1904 and the Treaty of 1907 between France [Cambodia] and Siam [Thailand].

Paragraph 10 of the Terms of Reference emphasises:

"This TOR is without prejudice to the legal value of the previous agreements between France and Siam concerning the delimitation of boundary, nor to the value of the Maps of the Commissions of the Delimitation of Boundary between Indochina [Cambodia] and Siam [Thailand] sep up under the Convention of 13 February 1904 and the Treaty of 23 March 1907, reflecting the boundary line of Indochina and Siam"

 Clearly the maps referred to are the 1:200,000 map(s) which, as mentioned above, the ICJ in 1962 ruled to be valid and forms part of the  1904 (and 1907) treaties.  Thailand is therefore not in a position to assert that the 1:200,000 maps (one of which is known as Dangrek Section or Annex I map in which the PreahVihear Temple is situated)  are not valid.  There is no legal basis for such  an assertion and to make such an assertion would amount to saying that, in contravention of the UN Charter, Thailand does not accept and will not enforce the Judgment of  the ICJ.

Wednesday, February 02, 2011

"Who Owns the Preah Vihear Temple?" - By Bora Touch, Esq.

Source: Journal of East Asia and International Law

KI-Media would like to thank Lok Bora Touch for providing this valuable document.


Thursday, December 30, 2010

"Cambodia " in Legal Systems of the World by Bora Touch, Esq.

Bora Touch Esq, "Cambodia " in Legal Systems of the World. A Political, Social, and Cultural Encyclopedia (Volume I, 2002)







Monday, February 22, 2010

“Yuon”, a Traditional Appellation - “យួន”ជាឈ្មោះប្រពៃណី



យួន”ជាឈ្មោះប្រពៃណី
“Yuon”, a Traditional Appellation

Feb 2010
Op-Ed by Bora Touch, Esq.

យួន or “yuon” is not a racist term as Mr. Meas Sokchea suggested in, “Sam Rainsy Declares Border Victory”, The Post, 02/02/2010, although since the date of that article Meas Sokchea advised the Khmerization that he “ did not use the word Yuon and did not add in phrase ’racist epithet for the Vietnamese.’ This word and this phrase were written by the [foreign] editor. I have requested him to use the word Vietnam in the bracket [Vietnam] instead of Yuon but he did not listen to me”

Part of its war propaganda, the characterization and propagation of យួន or “Yuon” as a pejorative term was started by the Vietnamese army in late 1977 when Vietnam was preparing for its invasion of Democratic Kampuchea.

Historically, the Vietnamese/Yuon, as a French historian, Etienne Aymonier (1893) pointed out, did not have by their own ethnic name. The Chinese called them, variously, Giao-Tchi, Lac, Yueh, (pronounced by the Vietnamese យិក or “Dyoek”, “Dyeh” យិ or វៀត “Viet”), Viet Thuong, etc. Again, in 756 AD, the Chinese Emperor Ning Hoang Ty established in Tonquin a military command post formally called An Nam (pacified south). The Vietnamese used or were called this name “An Nam,” or the Anamites, basically till the 20th century. In 1803, an An Nam envoy was sent to establish diplomatic relations with the Chinese (Emperor). The diplomat told the Chinese that An Nam wanted their new country to be called “Nan Viet”. The Chinese objected and in turn imposed the name "Viet Nan" (Viet Nam). Gradually, the Chinese-imposed appellation acquired acceptance among the Vietnamese.

Nor did/do the Vietnamese have their own language really and the claim that “Vietnamese” is in the Austro-Asiatic/Khmer-Mon language group is also a myth. The German linguists Himly and Kuhn thought it was in the Thai group. Fr. Souvignet thought it was in the Indo-Malay group. The French Henri Maspero opined that it was of Thai origin. A. Haudricourt, misled, perhaps, by regular correspondence between the Austro-Asiatic and certain phonemes of Yuon language, concluded that it was in the Austro-Asiatic family. In fact, it is none of the above and it is not a language of its own “pure form” either: Nguyen Kham (1961). It’s a blend of different languages. 1/3 of the vocabulary is borrowed from Chinese, with the balance being Indonesian, Cham, Tai/Thai, French, Khmer, etc.

“Viet Nam” only rather recently entered Khmer vocabulary. “Yuon” has been used by the Khmer and Chams since probably the 2nd century to refer to a people recently known as “Viet Nam”, the Vietnamese.

Since ancient times, like the Sanskrit ជិនៈ “Cina” or Chen/ចិន which the Khmer (and Indian) used to call the Chinese and the Chinese did not call themselves as such), the Khmer called “Vietnamese” យ្វន or “yvan”: (see Inscriptions K407, K669, K208, K273, and K485, K208, K662, K663 for Cina, and K105; K908 for យ្វន/yvan as listed by Coedes, Inscriptions du Cambodge). យ្វន /yvan is of Sanskrit យៈវៈនៈ “yavana”, the term the Indian used to refer to the ancient Greek or strangers. យ្វន/yvan resembled the Chinese “Yuan”, which the Vietnamese pronounced “Nguyen”. In fact, the Vietnamese Emperor Tu Duc (r.1847-1883) was officially called by the Chinese Youan Fou Tchen: (Abbé Launay, 1884). It is thus possible the Khmer យ្វន/Yvan is of Yuan (Ma), the Chinese military commander who ruled the Vietnamese in 2nd century. David Thomas, in his “a Note on ‘Yuan’” believes that Yuon is from Yueh, “The viet: yueh correspondence would seem fairly secure and indeed Viet is the Sino-Vietnamese pronunciation for the Chinese character yueh “Vietnam”. The nang tone in viet would be from a Rising Tone in old Sino-Vietnamese, borrowed from the Chinese Rising Tone. In several Min dialects the Rising Tone has a final glottal stop, such as we suggest for yuan, and in Hainan the n sounds like nt. Add to this also the fact that alternation between –n and –t was reasonably common in Old Chinese, and n/t shifts also occur in Mon-Khmer, with the result that the viet: yueh + yuan equation is not as farfetched as it might seem at first glance”, (JAOS, 94(1) 1974).

In the Khmer national (Chhuon Nath) Dictionary of the Khmer language published 1967, “Viet Nam” was not yet a Khmer vocabulary, while យួន “Yuon” was defined as meaning people who live in Tonquin, An Nam and Cochin China, (p.955). រាជកិច្ច‌រាជការ the Reachkech reachkar or the Official/State Gazette/Journals, where state laws, regulations, circulars, appointments of State functionaries, grants of citizenship etc were published, was first published in Khmer in 1911 (to 1974), យួន/“Yuon” was used officially and singularly in the Journal. Post-Angkorianly, យួន “Yuon” was used officially such as in ក្រមស្រុក/kram srok or Law on the District Governors (1693) and ក្រមអជ្ញាលួង/kram anha luong or Law on Royal Emissaries (1877). In Khmer literature, whether they were or are didactic poems, popular songs, history textbooks, “Yuon” was or still is used. Both CPP-affiliated (កោះសន្តិភាព 22/12/2009, 11/2/2010, Kohsantepheap Daily News and ដើមអំពិល 2/2/2010, 25/12/2009, Deum Ampil Newspaper) and Opposition newspapers and the government spokesmen, Mr. Khieu Kanharith, Mr. Phay Siphan and opposition leaders Mr. Sam Rainsy use “Yuon” and “Vietnamese” interchangeably.

Khmer language or “literature”, as argued by Chea Sim, then the President of the National Assembly in March 1985 in a debate on whether to continue to use Chhuon Nath’s Dictionary “is an old aged tradition. It can’t be changed easily”.

យួន/Yuon has been used by the Khmer continuously for over a thousand years. We cannot change and we will not change.

Bora Touch February 2010

Thursday, February 04, 2010

Objectors to yuon have been hypnotised by foreign ‘experts’

Thursday, 04 February 2010
Bora Touch
Letter to The Phnom Penh Post


Dear Editor,

Because of general ignorance and political manipulation – especially by foreigners, with the foreign “experts” on Cambodia being the worst offenders – the term yuon has become so controversial that the Khmers and the Khmer language have become the victims. The term has been criticised by foreign experts as “contemptible”, “derogatory” and as having a “savage connotation”.

In his letter to the editor of the Washington Times (September 13, 2002) David Roberts defamatorily called the opposition leader, Mr Sam Rainsy, a racist for using the term yuon when referring to Vietnamese. Roberts was harshly critical of Mr Rainsy and wrote: “Mr Rainsy is not a democrat. He is a disappointed authoritarian in the Cambodian tradition. He refers to his Vietnamese neighbors as ‘yuon,’ meaning savage”.

Yasushi Akashi, the head of UNTAC, was hypnotised by the foreign “experts” on Cambodia to the degree of, reportedly, speechlessness, when a Khmer journalist used yuon to refer to Vietnamese when asking him questions. Akashi’s foreign advisers even discussed criminalising the use of the term.

Samdech Hun Sen’s letter to US senators John McCain and John Kerry of October 3, 1998, capitalised on the senators’ ignorance of the term yuon in Hun Sen’s campaign against Mr Rainsy. Hun Sen stated, “Mr Sam Rainsy referred to me as a yuon puppet. In case Your Excellencies are not familiar with the term yuon, yuon is highly derogative and racist term used to denigrate those of Vietnamese ancestry”. Hun Sen is known for his ties to the Vietnamese. What Sam Rainsy said was nothing new. Hun Sen chose to attack his use of the term yuon rather than answer the charge that he was too close to the Vietnamese.

The term began to be politicised in the late 1970s, especially during the Khmer Rouge-Vietnam war. In an attempt to demonise the KR, the Vietnamese propagandists propagated that yuon is a pejorative term for the Vietnamese (see Hanoi’s propaganda against KR: Kampuchea Dossier (KD), April 1978, Pt I, p 35).

Robert’s definition of yuon as “savages” appears to have been drawn from the KR’s definition of the term found in the KR Black Papers (1978, p 9). The definition is incorrect and baseless, and was included by the KR and the Vietnamese for the purpose of their respective propaganda.

Let me set the record straight. The term is neither new nor contemptible or derogatory. In fact, the Khmers have been using the term for more than a thousand years, and it has become a piece of Khmer tradition and language. As far as the surviving recorded evidence shows, the word yuon appears in Khmer inscriptions dating back to the reign of King Suryavarman I (1002-1050), an immediate predecessor to the Angkor Wat temple builder Suryavarman II (see Inscription K105 or Coedes, Inscriptions du Cambodge, K Hall, Maritime Trade and State Development in Early Southeast Asia (1985) etc). Yuon was used in the context of trade and commerce to refer to the Vietnamese people and in no way was a term of contempt.

As a matter of fact, yuon was well-known and used by early European travellers and officials; for instance, by the British linguist Lieut-Col James Low, by a famous French naturalist Henri Mouhot, by Thai King Mongkut (1851-68) in his official correspondence, etc. Yuon was still in use by some French writers after the independence of Indochina states; for instance, by a French Sergeant Resen Riesen. In Khmer writings, the term yuon was not used as a racist slur nor to indicate contempt, but to refer to what since WWII have been known as Vietnamese people. None of the Khmer language dictionaries define yuon as “savage” or indicate that it is a pejorative term. Yuon has been used in old and new Khmer poetry and songs for hundreds of years compared with the term “Vietnamese”, which has been used for about 50 years.

It is true that most Vietnamese do not know the term yuon and only the Khmer colloquially use it to refer to them, but this surprises no Khmer because equally most of the Vietnamese do not know that almost the whole of south Vietnam (from Don Nai to Hatien provinces) rightly belong(ed) to Cambodia, and the Vietnamese ancestors (and themselves) have colonised that part of Khmer lands for the last three centuries. Yuon had been used long before the beginning of this brutal Vietnamese colonisation started in the late 15th century.

Some “experts” have argued that if the Vietnamese are offended with the use of term, the Khmer should follow their wish. Political “correctness”, or forced accommodation rather, is not new to the Khmer. Back in the 19th century, the Khmer were forced to learn and speak Vietnamese rather than the Khmer language, and to behave and to dress the way the Vietnamese did under the policy of Vietnamisation by Emperor Minh Mang or his dynasty. When the Khmer resisted, they were punished and, in some cases, executed. The resistance has continued.

Believe me, Khmers know which words in their own language are “bad” or pejorative, and we do not need foreigners to teach us or show us the way.

Bora Touch
Sydney, Australia

Saturday, January 09, 2010

"Nona chea mchas Prasath Preah Vihear" - Who Owns the Preah Vihear Temple

Source: Bora Touch Esq, "Nona chea mchas Prasath Preah Vihear", The Bulletin Metheavi(Lawyers)/ The Bulletin of the Bar Association of Cambodia N0.2 July-September 2009, Phnom Penh, Cambodia.

The article is essentially the Khmer version of the Who Owns the Preah Vihear Temple, published by The Journal of East Asia and Internaitonal Law, 2(1) Spring 2009.Typing mistakes in Khmer contain therein are regrettable. They are beyond my control.




Friday, June 26, 2009

Who owns the Preah the Vihear Temple? A Cambodian Position


By Bora Touch
Lawyer at the Supreme Court of State of New South Wales, Australia
Member of the Cambodian Bar Association
A founder and Board director of the Legal Aid of Cambodia
Source: The Journal of East Asia and International Law, Vol. 2(1) 2009


Click the link below to read or download the article (PDF):

http://www.mediafire.com/?mrm2nntzzm5

Sunday, January 04, 2009

Mr. Bora Touch: I Am A Monarchist

Dear Readers,

After my article titled "Cambodia: The Monarchy Or A Republic" was posted here in my blog, I received a few replies in my emails. Among them, the comments from Mr. Bora Touch, a lawyer from Sydney, Australia have been very academic and interesting. His comments are below -
Khmerization.
----------------------------
Learned friends:
I am too a monarchist, a Khmer monarchist to be particular, as I came to appreciate the Khmer monarchy as a symbol, if not the symbol, of the Khmer culture, tradition, civilisation and institutionally maturity.

For us Khmer, republicanism is not a new (exciting) conception.It has been around before the times of our Lord Buddha. Buddha, our Lord guru, after experiencing life, philosophically and practically, rejected, because of a pragmatic knowledge of human failings, the republicanism way of ruling. The Lord had this to preach:
" For as Long as there are bullies and liars, monarchs are needed. For as long as the poor look for hope and the rich seek excess, for as long as the wicked fight for dominion and other nations manoeuvre for control, for as long as evil men oppose the impulses of the good, we need to believe in a king whose power comes from above."
In this regard, I am with Dr. Lao Mong Hay.
Still in the relevant subject. We all know that India and Cambodia had the oldest/superior polity/political science treatises and teachings, Kaulya's Artharastra, to name one. Some dozen centuries later, ie in 4th century, Kamandakiya authored another significant treatise on political science called Nitisara (elements of polity). According to Khmer inscriptions, most if not all of Indian treatises, such Artharsastra and Nitisara, (Mahabatara, Mahayana, Buddhism included) etc. came to Cambodia before Angkor: ( KK Sarkar, Early Indo-Cambodian Contacts (1968). During the French colonial dominion, instead of teaching us the Khmer-Indian philosophies and polity, they taught us the western ones. Until today, we still are taught the same things at those universities because we/ the Khmer teachers are unable to teach our own thoughts. Lok Sar Sarun, through his Aryadharma ning Varpadharma Khmaer, (Khmer Civilisation and Culture (1972), arguing a long the line of Dr. Theos Bernard, Hindu Philosophy, (1947) gave us a starting point, but again we failed to pick his thoughts up and expand.
The French had also known that by the time they arrived in Cambodia in 1863, the later had a surviving constitution/Kram Srok (1693) which was older than theirs, older than the US's, and a rather sophisticated legal system and laws. The Khmer 1947 constitution, which most scholars wrongly called it the first constitution of Cambodia, was a copy of the draft constitution of the fourth French Republic. Again we ignored our own thoughts.
My Saturday's ranting.

Bora Touch.
--------------------
And the following is another reply from a reader named Salen Sy.


Dear Bora and all,
I personally have enough with the Monarchy, and the Royalist Character's is detestable but for the Khmer interests, and the Khmer glory to the future though, Royalist State in Cambodia is a must, as long as I can understand the Cambodian problem. Therefore, I am another person who support the Monarchy state in Cambodia. Bravo ! ! !
Regards
Salen Sy.

Sunday, June 29, 2008

Preah Vihear Temple and the Thai's Misunderstanding of the World Court Judgment of 15 June 1962.





By Bora Touch Esq. 29 June 2008


There are worrying signs of tension between Cambodia and Thailand over Preah Vihear temple. This could escalate into war. It is a hot issue in Thai politics and the dispute has arisen from misunderstanding of the International Court of Justice Judgment of June 1962 on the part of Thai successive governments, politicians, Thai academics with except of a few such as Dr. Charnvit Kasetsiri. The tensions have been exacerbated by incorrect and fraudulent statements made by Thai partisans.


A fraudulent statement was recently made by Thai Democrat MP Sirichok Sopha "The ICJ ruled only the temple was under Cambodia's sovereignty and Thailand obligated to hand the ruin temple to Cambodia, not soil under and surrounding the ruin": The Nation, 25 June 2008. This has been the Thai theme since July 1962. The Thai Foreign Affairs Statement of 25 March 2008 reinforces this theme.


More recently, a Thai Columnist Nophakhun Limsamarnphunnop writes "the issue of the surrounding areas, currently in Thailand's territory, would be complicated and the integrity of Preah Vihear complex would be compromised, given that a number of elements of the temple such as a giant reservoir and the Naga staircase are situated in Thai territory.": The Nation 28 June 2008.


I wish to raise two issues I hope will eradicate any misunderstanding among the Thais; There is nothing I can do with those who persist in knowingly making false statements:

1. Did the International Court of Justice ("ICJ") accept or rule as binding all Cambodian-Thai boundary maps (1907-1908) including the Annex 1 Map and the boundary line indicated on it ?

2. What is the size of the "disputed" land?


Issue I.


At the ICJ hearing on 20 March 1962, Cambodia asked the Court to rule on (5) Final Submissions (claims) for Cambodia:


1. "To adjudge and declare that the map of the Dangrek sector (Annex I to the Memorial of Cambodia) was drawn up and published in the name and on behalf of the Mixed Delimitation Commission set up by the Treaty of 13 February 1904, that it sets forth the decisions taken by the said Commission and that, by reason of that fact and also of the subsequent agreements and conduct of the Parties, it presents a treaty character;"


2. "To adjudge and declare that the frontier line between Cambodia and Thailand, in the disputed region in the neighborhood of the Temple of Preah Vihear, is that which is marked on the map of the Commission of Delimitation between Indo-China and Siam (Annex I to the Memorial of Cambodia);"


3. "To adjudge and declare that the Temple of Preah Vihear is situated in territory under the sovereignty of the Kingdom of Cambodia";


4. "To adjudge and declare that the Kingdom of Thailand is under an obligation to withdraw the detachments of armed forces it has stationed, since 1954, in Cambodian territory, in the ruins of the Temple of Preah Vihear";


5. "To adjudge and declare that the sculptures, stelae, fragments of monuments, sandstone model and ancient pottery which have been removed from the Temple by the Thai authorities since 1954 are to be returned to the Government of the Kingdom of Cambodia by the Government of Thailand.": ICJ Reports 1962, p. 11


In its reply at the Court hearing, (here I only repeated two of the relevant Thailand rebuttal submissions) Thailand objected to all 5 Submissions above as follows.


  1. The Annex I Map was not published in the name or on behalf of the Mixed Commission, but was prepared by the French section of the Mixed Commission alone, and published only in the name of the French section.

  1. No decision of the Mixed Commission was recorded about the boundary at Preah Vihear.

In the ICJ operative provisions of the judgment of 15 June 1962, the Court accepted Thai rebuttal Submissions 1 and partially 2. The Court found/ruled that:

1. "the Temple of Preah Vihear is situated in territory under the sovereignty of Cambodia;"[Cambodia's Submission 3]


2. "Thailand is under an obligation to withdraw any military or police forces, or other guards or keepers, stationed by her at the Temple, or in its vicinity on Cambodian territory"; [Cambodia's Submission 4]


3. "Thailand is under an obligation to restore to Cambodia any objects of the kind specified in Cambodia's fifth Submission which may, since the date of the occupation of the Temple by Thailand in 1954, have been removed from the Temple or the Temple area by the Thai authorities.": ICJ Reports 1962, p. 36, 37. [Cambodia's Submission 5]

Using this as a reason, following the ICJ ruling in July 1962, the Thai Cabinet dispatched a proces verbale to the United Nations in which, in essence, Thailand formally accepted the Court ruling and provided its "understanding" of the Court ruling and that is that, according to Thailand, the ICJ found that the Temple is located in Cambodian territory, but the Court rejected the Annex 1 Map and the border line indicated on it. Thailand unilaterally drew the new boundary line as it understood: (see Map "3", Courtesy Aide Memoire of the Royal Government of Cambodia 1962.)

That is an incorrect understanding of the ICJ judgment by the Thais and the facs are as follows:

In Cambodia's Submission 1 (and 2) Cambodia asked the Court to accept its very precisely wording contention/claim that Annex 1 Map was published on the authority of the Mixed Commission for Delimitation. The Court found that the Mixed Commission did not order or approve that the Maps be made. Because of the lack of necessary technical facilities, Siamese Government asked the French Government to make the boundary Maps, including the Map in question. Four French officials three of whom were members of the first Mixed Commission established under the 1904 Treaty, were appointed to prepare the Maps. The Court held that:

"What is certain is that the map must have had a basis of some sort, and the Court thinks there can be no reasonable doubt that it was based on the work of the surveying officers in the Dangrek sector. Being one of the series of maps of the frontier areas produced by French Government topographical experts in response to a request made by the Siamese authorities, printed and published by a Paris firm of repute, all of which was clear from the map itself, it was thus invested with an official standing; it had its own inherent technical authority; and its provenance was open and obvious. The Court must nevertheless conclude that, in its inception, and at the moment of its production, it had no binding character" : ICJ Report 1962, 21


But the lack of the Commission's authority to publish the Map was not important and it was not the relevant question. The Court held that:

"The real question … which is the essential one in this case, is whether the Parties did adopt the Annex I map, and the line indicated on it, as representing the outcome of the work of delimitation of the frontier in the region of Preah Vihear, thereby conferring on it a binding character.": ICJ Report 1962, 22. (emphasis added).


The Court found that this was exactly what Thailand (and Cambodia) had done; for instance, as the Court pointed out, the following facts supported that Thailand adopted the Maps:

  • Siam's official wide circulation of the Map,
  • Siam asked French for more Map copies,
  • the silence of the Siamese members of the Mixed Commission, who saw the map
  • the silence of the then governor Khukhan province (now Si Saket), who saw the Map.

The Parties thus accepted the map and the line on it. The Court held "the acceptance of the Annex I map by the parties caused the map to enter the treaty settlement [1904] and to become an integral part of it [the 1904 Treaty]" . This process, according to the Court, did not involve a departure from, or violation of, the Treaty of 1904 because even if the map line diverged from the watershed line, the Map was nonetheless accepted by the parties.


The Court held, finally that " the indication of the line of the watershed in Article 1 of the 1904 Treaty was itself no more than an obvious and convenient way of describing a frontier line objectively, though in the general terms. There is, however, no reason to think that the Parties attached any special importance to the line of the watershed as such, as compared with the overriding importance, in the interests of finality, of adhering to the map line as eventually delimited and as accepted by them. The Court, therefore, feels bound, as a matter of treaty interpretation, to pronounce in favor of the line as mapped in the disputed area": ICJ Report 1962 p. 33 (emphasis added).


Further clarity of the issue (boundary line on the Map) is seen in the Separate Declaration of 2 majority member Judges, Judge Tanaka and Judge Morelli which states "The claim as it is formulated in Cambodia's Application is directed not to the return of the Temple as such, but rather to sovereignty over the portion of territory in which the Temple is situated": ICJ Reports 1962, p 38.


It is beyond dispute. The Annex 1 Map (and the boundary line indicated on it) was ruled by the Court as valid and binding. (ICJ Annex 1 Map, attached marked "4": ICJ Reports 1962)


Both Thailand and Cambodia had accepted the Annex 1 Map and were to accept it.

Case closed!


Issue 2.

The size of the "disputed" land.


The attached Maps "A" and Map "B" shows the lines of Annex 1 Map and Thai line.

The "disputed" land where the temple is situated is more than 4.6 square kilometres larger than the Thailand has claimed:(see Thai internal working map attached "A", the blue writings are my additions)

From the cliff or the Temple's main sanctuary to the stone staircase (the main reservoir) is about 650m: (see Preah Vihear Temple Plan attached, courtesy Korat Magazine 2007).

Map marked Map "B" is an internal Thai working paper. A square on the Map, as correctly pointed by the Thai official, represents 2 square kilometres (2 tarang kilometr, red handwriting on top, right hand side of Map "B") on the Map. If you look at the square which covers temple, you will see that from the temple's stone staircase and the grand reservoir to the boundary line shows at least 2.6 km. (Note: the writings on the French map (1:200,000 scale) in blue and pink are my additions)

Thus the road (the road head) built by Thailand and the Thai Police checkpoint at the road head are therefore at least 2.6 km inside Cambodia.

Bora Touch Esq--



Wednesday, June 18, 2008

Annotated maps of Preah Vihear provided by Mr. Bora Touch, Esq.

(...), I wish to clarify a bit more on the Preah Vihear temple maps I posted earlier, esp. for those who do not read Thai (the handwriting on the two maps). There are 4 maps I re-attach here. The writings in blue are my additions to help explain different boundary lines and disputed area (in green) claimed by Thailand.:

Map I marked "A" is a official Thai map of 1:10,000 scale;

Map I marked "B" is French-Siamese Commission map made in 1907 (scale 1:200,000) which has handwritings in Thai. (Click on the map to zoom in)

Map marked "3" is my extract from the Aide Memoire of the Royal Government 1962 (scale 1:6,000); (Click on the map to zoom in)

Map marked "4" is the French-Siamese Commission 1907 (scale: 1:200,000), my extract from the International Court of Justice Report 1962. (Click on the map to zoom in)

Map "A" and "B" are Thai internal working documents.

As you will see, the Thai understanding of where the boundary line lies is different totally from the one drawn by the French-Siamese Commission in 1907 and confirmed by the International Court of Justice in 1962. Clearly, the Thai claim in 1962 and now bases on no legal justification. The Thai and Khmer public must know this.

As far as the current Thai claim and Thailand's official Statement of 25 March 2008 are concerned, the statement made by H.E. Var Kim Hong of the Royal Government of Cambodia in 2005, that Thailand recognises the boundary line drawn by the French-Siamese Commission 1904, 1907, may have been too optimistic, if not misleading.

Regards, Bora Touch

Tuesday, January 15, 2008

A Khmer view of the Thai view of the Khmer

Comment by Bora Touch
Phnom Penh Post, Issue 8/19, September 17 - 30, 1999

Bora Touch, a Khmer living in Sydney, Australia, continues the discussion on the Khmer home in Southeast Asia prompted by a reported statement of Don Pramudwinai of the Thai Ministry of Foreign Affairs

I AGREE with the historical description by Kenneth T So in "The Khmer home in Southeast Asia: A Wider View", (Post August 6-19, 1999). I do not think that Mr So is obsessed about the Khmer past, as C Rabour has alleged. Rather, Mr So was provoked by Don Pramudwinai who has asserted that Battambang and Siem Reap were historically part of Thailand or Siam.

Battambang, Siem Reap and Srei Sophorn, (later Serei Sophom, or Sisophon as the Thai pronunciation of it) never belonged to Siam (known as Thailand since 1939). Those regions have always belonged to Cambodia, but have been attacked and at certain times in history, annexed by Thailand. Most recently, these regions were invaded and taken by Siam/Thailand in 1795 and 1941. They remained under Thai control until 1946.

The first Siamese invasion and looting of Angkor was in about 1352 and again in the 1430s. Ayuthaya, the Siamese capital, itself was built on top of the demise of Sri Dvaravati, former kingdom of the Mons.

The provinces taken from the Khmers in 1795 were Battambang, Siem Reap/Angkor, Bongkol-borei, Srei Sophorn, Siem Pang. In 1814 more provinces were annexed by Siam, namely Mlou Prei, Tole Peou, and Stung Treng.

Only in 1907 were most of these provinces returned to Cambodia. However, other Khmer borei, now called provinces or khet, such as Norkor Reachborie (Korat), Boreirom (Buriram), Sorint (Surin), Korkhan, Sisaket, Bascemborie (Prachinburi), Chantaborie (Chantaburi), Champasak and Trat annexed before 1790, have remained under Thai occupation till today.

Under the French-Thai treaty executed in 1907, the Thais were required to return to Cambodia only those provinces taken by the Thais after 1790. For this, Thais should thank the Anglo-French conflict, because Thailand was not part of French Indochina but was an ally of the English.

History from the Thai point of view, especially relating to the Angkorian legacy, was cultivated by King Mongkut and later his son, Prince Damrong Rajanubhab, the "father of Thai modern history" and the architect of the Thai modern state.

It has been reinforced by people like Luang Vichitr Vadhakarn, the director of Department of Fine Arts in 1932 and his successor Dhanit Yupho in the 1960s when the Thais were engaged in nationalist and prejudicial policies toward their neighbors, especially the Khmers.

History as told by the leaders of Thailand has been an attempt to reinforce Thai nationalism and to clarify the confused national identity of the Thai people. Confused because the Yunan Thais, the Vietnamese and the Chinese have, to use David Chandler's phrase, an identity crisis. The Chinese are not worried but the other two are. The Thais began their identity crisis during the 1908-1910 riots when Chinese residents refused to pay Thai taxes. The Vietnamese crisis started when they split from Qin or China. One way to try to distinguish themselves from Chinese, Vietnamese women dyed their teeth black, a very painful process.

After the Siamese victory, with Khmer military assistance, in the long and destructive wars with Burma (1548-1592, 1760-1767); and the founding of the current Chakkri dynasty in 1782 (the current King is the ninth King of the dynasty) the Siamese began to attack the traditional boundaries of Cambodia.

In the 1850s, King Mongkut hired a Welsh governess, Anna Leonowens, to educate his children. As a result of this different education, lifestyle and Western way of thinking, successive Thai kings began to view Khmer traditions and lifestyle as outdated. The Chakkri kings began to view the Khmers to be Khmamen padong or "the jungle Khmers", hence the uncivilized Khmers.

The term "contemptible Khmamen" lives on today. This prejudice was so strong that many of the successive Thai generations did not want to have any thing to do with the Khmer people, which has led to the propagation in Thailand of a uniquely Thai version of history relating to the Khmers. History as taught to Thai children has encouraged a terrible prejudicial stereotyping of Khmers which continues, in my experience, to this day.

I personally experienced discrimination by Thais. I was invited to the Thailand home of a Thai of Khmer origin. At first the whole family was nice and friendly, but once I was introduced as Khmer, the youngsters began to treat me with contempt. The parents were quite embarrassed and had to apologize, whispering to me that it was sad that the children did not know that they were of Khmer origin. When I asked if they told their children they were of Khmer origin, they told me that "it is not wise to do so in the circumstances".

The dinner went on. The children chose not to join us at the dinner table. I wondered why they would treat me this way. I realized that I was the "contemptible Khmer" they had heard about in classes on Thai history. Racial discrimination comes from two things: fear and/or ignorance. In the case of Thais, it stems from an ignorance about Khmer civilization.

Another reason for the manipulation of history by the Thais came from the amazing evidence of Khmer civilization which, according to historians, was well advanced by the time Christianity came into existence.

This civilization encompassed the lands taken by Thailand from Cambodia - the architecture, court etiquette, culture and traditional religion and language. (The Pali language, used in Khmer scripts, was used by the Siamese until the 19th century.)

The Thais have adopted or appropriated much of the great Khmer legacy as their own and due to their view of Khmers as uncivilized, refuse to link their "history" with Cambodian history.

A more recent example of appropriation of Khmer history by Thailand is found in Luang Vichitr Vadhakarn's book, Thailand's case, and Prince Damrong's Nirat Nakhorn Wat (Trip to Angkor Wat), treated as official historical texts by Thailand.

According to Vadhakarn's theory, the place now called Cambodia once belonged to an ethnic group called "Khom". They were eliminated by the Thais. The Khmers who lived in present-day Cambodia were part of the Thai race. This is, according to Vadhakarn, proven by the identical-ly similar civilization, culture, tradition and arts of the two countries.

Vadhakarn was not alone in this theory. A Thai nationalist newspaper, Chaothai, on 31 October 1959, stated the same thing. The newspaper quoted an opposition party leader, Seni Pramoj, a Thai lawyer in the Khmer-Thai dispute in the Preah Vihear case (1962), saying that there was an ethnic group called "Khom" living in the areas now called Thailand and Cambodia. The article continued to say that Thais had killed most of them and the rest were chased away, retreating to India where they once belonged. As a result of this Thai victory, the Thais were divided into groups: one group was concentrated in the lower part, now called Cambodia; and the other one lived in upper part now called Thailand. The proof of this was that the arts and the traditions were strikingly similar.

Vadhakarn also stated "it is an established fact that the Khmers and Cambodians are not the same people... The coming into existence of this new name 'Cambodja' marked the end of the old Khmer Race and the birth of a new people who have 90% of Thai blood". (Thailand's Case, p129).

Contrary to Vadharkan's assertion, the term "Khom" was an ancient word used by Thais and Laos for the Khmer people. According to the historian Charles Keyes, in his article "The Case of the Purloined Lintel: The Politics of a Khmer Shrine as a Thai National Treasure", this term was used in "the popular press - with semi-official backing - to disassociate the modern Khmer from the heritage of Angkor" (p278). The term "Khom" was Thai and Laotian pronunciation and transliteration of "Khmer".

Many peoples have used different terms or pronunciations to describe the Khmer: in about AD 70, Pliny, the Roman author and his exploring son called the Khmer Camarini (Historica Naturalis), they were called Kumar by the Arabs; Kui kmi by the Chams, Coa Mein, or Mein, by the Vietnamese.

Khom have not been terminated as some Thais have claimed. The current Cambodians are the Khom.

In my view, the statement made by Don Pramudwinai of the Thai Ministry of Foreign Affairs in July in the Nation newspaper indicates that Mr Don has been taught history from a Thai perspective.

His statement is indicative of the continuation of the Thai policy of expansionism of his previous leaders, especially the late Phibul Sangkram, the Thai Prime Minister who in World War II, with Japanese assistance, again occupied the Battambang, Serei Sophoan (Sisophon) and Siem Reap provinces between 1941-1946.

Hopefully, the traditional Thai take on history will not prevail in the current Thai-Cambodian border discussions. The Thais may think that saying that these provinces traditionally belonged to Thailand would pressure the Khmers, inducing them to agree to the border proposed by the Thais rather than the original map drawn by the French in 1904.

This Thai attitude arises not from facts, rather from arrogance. It is a rule of thumb now that when you are rich and you have power you can manage to be arrogant. You don't need to care what you utter.

The Khmers, the Thais and the Vietnamese all have suffered more than enough. Live and let live. The three are stronger when together and all should, according to the current progressive Chinese nationalism, be aware that the One-China Policy may not be restricted to Taiwan only.