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TRP detailing violations that Viet Nam continues to impose on Khmer Krom

On behalf of the Khmers Kampuchea Krom Federation and other indigenous organisations, the Transnational Radical Party (TRP) has submitted a written statement to United Nations detailing violations that Viet Nam continues to impose on their indigenous peoples such as the Khmer Krom, the Montagnard and the Hmong people. Read in PDF

Internationalization of Khmer Krom Suffering

It is a noble deed that all Khmer national and international communities are participating. Such noble actions are motivated by generosity and humanity which all people are contributing to put an end to the suffering of the Khmer Krom People in the former Cochin-China or current South Vietnam. The purpose is, through peaceful measures which have been guaranteed by the international laws, to demand and to save fundamental rights, freedoms and dignities for tens of thousands of Buddhist monks and millions of indigenous Khmer people in Kampuchea-Krom.

Analysis of Historical Suffering

1. The Vietnamese has always held government powers. 2. The Khmer Krom people are allowed no chance to succeed and not being able to foster a trust-worthy relationship with Vietnam. 3. The Khmer Krom have suffered of multiple wholesale massacres to their general population. 4. Many of the Khmer Krom leaders have been assassinated. 5. Their economic resources and farmland have been robbed. 6. Their cultural characters as a people are gradually tempered by the forced of assimilation and population transfer. 7. Their social identities to foreigners who visit in Vietnam are suppressed to zero. 8. There is no future for Khmer Krom children generations after generations. 9. The longevity of the Khmer Krom as a people under Vietnam domination is in question.

International Laws

United Nations Covenant on Civil and Political Rights: Article 1 1. All peoples have the right of self-determination. By virtue of that right they freely determine their political status and freely pursue their economic, social and cultural development. 2. The States Parties to the present Covenant, including those having responsibility for the administration of Non-Self-Governing and Trust Territories, shall promote the realization of the right of self-determination, and shall respect that right, in conformity with the provisions of the Charter of the United Nations. Universal Declaration of Human Rights: Article 18 Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance. Article 19 Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers. Article 20 1. Everyone has the right to freedom of peaceful assembly and association. 2. No one may be compelled to belong to an association. Article 21 1. Everyone has the right to take part in the government of his country, directly or through freely chosen representatives. 2. Everyone has the right to equal access to public service in his country. 3. The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures. Declaration on the Rights of Persons Belonging to National or Ethnic or Religious Minorities (1993): Article 1 1. States shall protect the existence and the national or ethnic, cultural, religious and linguistic identity of minorities within their respective territories and shall encourage conditions for the promotion of that identity. 2. States shall adopt appropriate legislative and other measures to achieve those ends. Article 2 1. Persons belonging to national or ethnic, religious and linguistic minorities (hereinafter referred to as persons belonging to minorities) have the right to enjoy their own culture, to profess and practise their own religion, and to use their own language, in private and in public, freely and without interference or any form of discrimination. 2. Persons belonging to minorities have the right to participate effectively in cultural, religious, social, economic, and public life. 3. Persons belonging to minorities have the right to participate effectively in decisions on the national and, where appropriate, regional level concerning the minority to which they belong or the regions in which they live, in a manner not incompatible with national legislation. 4. Persons belonging to minorities have the right to establish and maintain their own associations. 5. Persons belonging to minorities have the right to establish and maintain, without any discrimination, free and peaceful contacts with other members of their group and with persons belonging to other minorities, as well as contacts across frontiers with citizens of other States to whom they are related by national or ethnic, religious or linguistic ties. Article 3 1. Persons belonging to minorities may exercise their rights, including those set forth in the present Declaration, individually as well as in community with other members of their group, without any discrimination. 2. No disadvantage shall result for any person belonging to a minority as the consequence of the exercise or non-exercise of the rights set forth in the present Declaration. Article 4 1. States shall take measures where required to ensure that persons belonging to minorities may exercise fully and effectively all their human rights and fundamental freedoms without any discrimination and in full equality before the law. 2. States shall take measures to create favourable conditions to enable persons belonging to minorities to express their characteristics and to develop their culture, language, religion, traditions and customs, except where specific practices are in violation of national law and contrary to international standards. 3. States should take appropriate measures so that, wherever possible, persons belonging to minorities may have adequate opportunities to learn their mother tongue or to have instruction in their mother tongue. 4. States should, where appropriate, take measures in the field of education, in order to encourage knowledge of the history, traditions, language and culture of the minorities existing within their territory. Persons belonging to minorities should have adequate opportunities to gain knowledge of the society as a whole. 5. States should consider appropriate measures so that persons belonging to minorities may participate fully in the economic progress and development in their country. Article 5 1. National policies and programmes shall be planned and implemented with due regard for the legitimate interests of persons belonging to minorities. 2. Programmes of cooperation and assistance among States should be planned and implemented with due regard for the legitimate interests of persons belonging to minorities. Article 6 States should cooperate on questions relating to persons belonging to minorities, inter alia, exchanging information and experiences, in order to promote mutual understanding and confidence. Article 7 States should cooperate in order to promote respect for the rights set forth in the present Declaration. Article 8 1. Nothing in the present Declaration shall prevent the fulfilment of international obligations of States in relation to persons belonging to minorities. In particular, States shall fulfil in good faith the obligations and commitments they have assumed under international treaties and agreements to which they are parties. 2. The exercise of the rights set forth in the present Declaration shall not prejudice the enjoyment by all persons of universally recognized human rights and fundamental freedoms. 3. Measures taken by States to ensure the effective enjoyment of the rights set forth in the present Declaration shall not prima facie be considered contrary to the principle of equality contained in the Universal Declaration of Human Rights. 4. Nothing in the present Declaration may be construed as permitting any activity contrary to the purposes and principles of the United Nations, including sovereign equality, territorial integrity and political independence of States. Article 9 The specialized agencies and other organizations of the United Nations system shall contribute to the full realization of the rights and principles set forth in the present Declaration, within their respective fields of competence.

Global Tendencies:

Former UN- Secretary : Javier Perez De Cuellar - September 6, 1991 The encouragement of respect for human rights becomes a vacuous claim if human wrongs committed on a major scale are met with lack of timely and commensurate action by the United Nations. To promote human rights means little if it does not mean to defend them when they are most under attack. March 31, 1999 - Sovereignty Does it Matter? By Phillis Schlalty of Eagle Forum: Clinton's chief foreign policy adviser, Strobe Talbott, was frighteningly forthright during his 22 years as a writer for Time Magazine. Talbott enthusiastically wrote, "National sovereignty wasn't such a great idea," predicted that "nationhood as we know it will be obsolete," and rejoiced in the coming "birth of the Global Nation." Saturday, November 13, 1999 By Jeremy Page ,BEIJING (Reuters): "Annan warned in September that countries cannot assume national sovereignty will protect them from international intervention to stop flagrant human rights abuses."

Self Determination Lessons

Palestine - PLO The history of the proposed modern Palestinian state, which is expected to be formed from the territories of the West Bank and Gaza strip, began with the British Mandate of Palestine. From Sept. 29, 1923, until May 14, 1948, Britain controlled the region, but by 1947 Britain appealed to the U.N. to solve the complex problem of competing Palestinian and Jewish claims to the land. In Aug. 1947, the U.N. proposed dividing Palestine into a Jewish state, an Arab state, and a small international zone. Arabs rejected the idea. As soon as Britain pulled out of Palestine in 1948, neighboring Arab nations invaded, intent on crushing the newly declared State of Israel. Israel emerged victorious, affirming its sovereignty. The remaining areas of Palestine were divided by Transjordan (now Jordan), which annexed the West Bank, and Egypt, which gained control of the Gaza Strip. In the Arab-Israeli war of 1967, Israel, over a period of six days, defeated the military forces of Egypt, Syria, and Jordan and annexed the territories of East Jerusalem, the Golan Heights, the West Bank, the Gaza Strip, and all of the Sinai peninsula. The Palestinian Liberation Organization (PLO), formed in 1964, was a terrorist organization bent on Israel's annihilation. Palestinian rioting, demonstrations, and terrorist acts against Israelis became chronic. In 1974, PLO leader Yasir Arafat addressed the U.N. general assembly, the first stateless government to do so. Violence again escalated in 1987 during the intifada ("shaking off"), a new era in Palestinian mass mobilization. In 1988, PLO leader Yasir Arafat proclaimed the independence of the Palestinian State (including the West Bank and Gaza Strip), as a government-in-exile, and publicly eschewed terrorism. In 1993, highly secretive talks in Norway between the PLO and the Israeli government resulted in the Oslo agreement. The accord stipulated a five-year plan in which Palestinians of the West Bank and the Gaza Strip would gradually become self-governing. On Sept. 13, 1993, Arafat and Israeli prime minister Yitzak Rabin signed the historic "Declaration of Principles." As part of the agreement, Israel pulled out of the Gaza Strip and Jericho in the West Bank in 1994. The Palestinian Authority (PA), with Arafat its elected leader, took control of the newly non-Israeli-occupied areas, assuming all governmental duties. Permanent peace talks and implementation of Palestinian self-rule in the West Bank and Gaza Strip are still ongoing, after six years. The election in 1999 of Israeli prime minister Ehud Barak was viewed by moderate Palestinians as a positive step toward resolving the remaining differences between Israel and the PA. Area: West Bank: 2,263 sq. mi. (5,860 sq. km); Gaza Strip: 139 sq. mi. (360 sq. km) Population (July 1998 est.): West Bank: 1,555,919, in addition: 155,000 Israeli settlers in West Bank, 164,000 in East Jerusalem), Gaza Strip: 1,054,173 (in addition: 6,000 Israeli settlers in the Gaza Strip [Aug. 1996 est.]) (average annual rate of natural increase: West Bank: 3.7%, Gaza Strip: 6.4%); birth rate: West Bank: 36.7/1000, Gaza Strip: 49.1/1000; infant mortality rate: West Bank: 26.4/1,000, Gaza Strip: 24.5/1000; density per sq. mi.: West Bank: 828.5, Gaza Strip: 7,627 Kosovo - KLA Kosova is situated in the southern territory of former Yugoslavia and borders with Serbia, Albania, Montenegro and the Former Yugoslav Republic of Macedonia. The capital is Pristina. Area: 10,887 km2. The population is around 2 million of whom about 90% are Albanians. The remaining 10% include Serb and Muslims, Montenegrins, Turks, Croats and Gypsies. The Albanians in Kosova are descendants of the ancient Illyrian tribe of the Dardanians, who lived in Kosova from ancient times. Serbian attachment to Kosova originates in the Middle Ages, when Kosova was the "cradle" of the Serb and of its Serbian-Orthodox Church East Timor - CNRM East Timor is the eastern part of the Island of Timor, situated 640 km north-west of Australia and south-east of the Indonesian archipelago, bordered by the Sawu Sea in the north and the Timor Sea in the south. The capital is Dili. Area: 19,000 km2. According to Indonesian statistics in 1994, there were approximately 650,000 people including 200,000 Indonesian immigrants in East Timor. East Timor is represented in the UNPO by the National Council of Maubere Resistance (CNRM), founded in 1987. The CNRM is non-partisan, non-ideological body, equivalent to a coalition government including the resistance movements of The Revolutionary Front for the Independence of East Timor (FRETELIN), the East Timorese Democratic Union (UDT) and the Armed Forces for the Liberation of East Timor. Checkchen The Chechen Republic Ichkeria is situated in the eastern part of the North Caucasus. In the west it borders North Ossetia and Ingushetia, in the north to Stavropol Kray, in the east to Dagestan (of the Russian Federation), and to the south Georgia. Area: 17,000 km2. Capital: Grozny. The population of Chechnia is more than 1,2 million, of which one million are Chechen. The remainder consists mainly of Russians, Ingush and other North Caucasians. More than 1000,000 live in other areas of the Caucasus, Central Asia and part of the Russian Federation. Acheh Located in the northern part of the island of Sumatra. Bordered on the North by the Malacca Strait, on the South by the Indian Ocean. Area: 236,803 km2. Capital: Bandar Ahcheh (Kuta Radja). In the whole of Sumatra there are 25 million Achenese, 5 million of them live in Acheh. Achenese (Malay/Polynesian) are homogeneous. Free Acheh Movement (ASNLF), not surrendered to the regime. Acheh /Sumatra Nation Liberation Front.


Khmer Krom - individuals and organizations 1) Khmer Krom at any country around the globe, have to join our samakum, our Kanakamaka Watt, our federation and to join hand with each other to save our unfortunate people. Without organizing ourself into an effective organization, we will not be able to save our people. 2) Continue to organize Khmer Krom into samakum, sahakum where there are no KK organization existing. 3) Organize our people into professional groups or trade in order to effectively save our people at home. When we appeal for our friends to help us, we must know exactly what we want for our people, we must be the experts of each of our own problems. Only such we will be able to help our friends to help us save our own compatriots. 4) Each of us Khmer Krom has a sacred duty to contribute whatever we can, times and/or other resources to dedicate for millions of our unfortunate people at home who desperately need our helps. Khmer Krom and host countries - states Each country that has the presence of Khmer Krom, we ought to use the democratic strength of that country. We must organize our people to approach the members of congress or senate or parliament of that country to educate them our problems in Vietnam and appeal for their help, similarly to what we are doing currently in the USA. Khmer Krom and Cambodian people Khmer National in Cambodia are the only siblings of Khmer Krom. Khmer Krom always appeal for their sympathy and generosity. Khmer Krom and Vietnamese people The Vietnamese people are peace lovers, respect the international laws, and respect the equality of all people including the Khmer Krom people are our friends. Khmer Krom and International Organizations and governments around the world Khmer Kampuchea-Krom Federation have the duty to work with the United Nations-UN, the Unrepresented Nations and People Organization-UNPO, other international agencies and governments, corporations around the world to pursue legitimate rights for the Khmer Krom people in Vietnam in peaceful manners according to international laws.


1) Khmer Krom around the world have tirelessly continued dedicated their times, resources and do whatever they can to save the Khmer Krom people. Khmer Krom has to save our own people before we ask someone else to help us. 2) The KKF bases its believes in international laws, Charter of the United Nations, Universal Declarations of Human Rights, Minorities Rights, and other legal instruments. 3) The KKF will utilize strictly the principles of non-violent to lead the struggle for the rights of Khmer Krom in Vietnam, where Khmer Krom are the indigenous people who originally own that land. 4) The world today is the world rule of laws and the international laws of Human Rights will take precedent over the national sovereignty. 5) Khmer Krom will play by the world rule of laws, therefore we will have a lot of world-wide friends on our side, who will be sympathetic to our sacred cause. That is the cause for KK self-determination.

Criticism of Khmer Kampuchea Krom Reflects Ignorance of History

By Jim Yost In an earlier post, an observer questioned the appropriateness of a demonstration by Khmer Krom that expressed their opposition to policies and practices of the Vietnamese regime. Perhaps such a question is rooted in ignorance of the facts of history...past and present...or is a result of innocent naiveté. Whatever label may be applied to the Vietnamese regime, ... be it communistic, tyrannical, dictatorial, etc., ... is not as important as the acknowledgement that the oppression and state-sponsored subjugation of the Khmer Krom continues. Far from "just denouncing it now," the Khmer Krom have denounced communism since its inception in their environment, it is inherently in conflict with the Khmer Krom culture, especially the religious traditions and the fabric of family and village life. During the conflict in Southeast Asia, the Khmer Krom were noted for their loyalty to the non-communist forces, especially American Special Forces units. Even to this day, American veterans who served with Khmer Krom at their side have utmost admiration and respect for their devotion to duty. Most American soldiers who served with the Khmer Krom came to learn about their history, and this added a special impetus to their struggle. Not only were they fighting against communism, ... they were also fighting with the hope that a victory against communism would some day lead to the liberation of their delta homeland, and perhaps even reunion with the Khmer motherland. History records that while the Khmer Krom were betrayed by the West, the Khmer Krom remain faithful to the cause of freedom for their people and culture. For them to gather, in whatever number, to voice their objections to demonic rule, is an act of courage and strength. In doing so, they open themselves to untold risks, but they are willing to take that chance in order to let the world know that their aspirations for freedom still burn like an unquenchable flame, despite decades of Vietnamese attempts to smother it. One only has to read the 1999 report to the United Nations Commission on Human Rights by the Special Rappateur (Investigator) on Religious Intolerance in Vietnam to see that the Khmer Krom are victims of religious oppression, cultural dilution, and ethnic ostracism, if not outright racism. The following are line items from that report that are most relative to the situation of the Khmer Krom in Vietnam. Any text in [ ] is added for clarification. UNITED NATIONS COMMISSION ON HUMAN RIGHTS Fifty-fifth session Item 11 (e) of the provisional agenda CIVIL AND POLITICAL RIGHTS, INCLUDING THE QUESTION OF RELIGIOUS INTOLERANCE Report submitted by - Mr. Abdelfattah Amor, SPECIAL RAPPORTEUR, in accordance with Commission on Human Rights resolution 1998/18 VISIT TO VIETNAM: Article 4. Some major and serious obstacles were encountered in connection with private interviews and movements. Various private meetings that had been arranged with members of the Cao Dai, Hoa Hao and Khmer Krom communities were unable to take place for reasons which require clarification and concerning which information subsequently received will be given below. 6. The Special Rapporteur wishes to add that, prior to his visit, he welcomed the positive amnesty measures since they formed part of a policy of dialogue and development that augured well for his visit. While thanking the Government of Viet Nam for its invitation, the Special Rapporteur wishes to recall the need to respect the rules and guarantees linked to his mandate, particularly freedom of movement and freedom to meet any person likely to supply him with relevant information, without any constraints or negative consequences. I. LEGISLATION IN THE FIELD OF TOLERANCE AND NON-DISCRIMINATION BASED ON RELIGION OR BELIEF A. Constitutional provisions and the Special Rapporteur's concerns 8. Freedom of religion or belief is guaranteed by article 70 of the Constitution of 15 April 1992 in the following terms: "The citizen has the right to freedom of belief, of religion, to embrace or not to embrace any denomination. Religions are equal before the law. The places reserved for the worship of the various beliefs and religions are protected by the law." However, this same article 70 also provides as follows: "It is forbidden to violate freedom of belief, of religion, or to take advantage of it to act against the law or the policies of the State." 9. The Special Rapporteur has some queries about this provision, which establishes the principle of the priority of the policies of the State, a vague and extendable concept that could be potentially restrictive of religious freedom and its manifestations. This concern proves to be quite legitimate when, in connection with the policy of the State and its impact on freedom of religion, reference is made to article 4 of the Constitution, which states that "The Communist Party of Viet Nam ...following Marxism-Leninism and the thought of Ho Chi Minh, is the guiding force of the State and of society". These two articles, by their wording and their association, are likely to impede freedom of religion or even reduce it to very little indeed. 10. There are concerns about the transposition of freedom of religion or belief, as guaranteed by the Constitution, into other legal provisions and, consequently, about the protection of this fundamental right in the Vietnamese legal system as a whole. B. Other legal provisions and the Special Rapporteur's concerns 1. Decrees 11. There are two decrees that directly or indirectly relate to freedom of religion or belief, namely, Decree No. 69/HDBT of the Council of Ministers of 21 March 1991 on the regulation of religious activities and Government Decree No. CP/31 on administrative detention. (a) Decree No. 69/HDBT Article 7 guarantees religious activities, but, like articles 70 and 4 of the Constitution, raises some questions about the priority given to "policy lines" and "ideological education". While article 8 provides that certain religious activities are not subject to government authorization, i.e. "ordinary activities within places of worship (such as prayer meetings, ceremonies, sermons and teaching catechism ...) in accordance with the religious customs of the region", it specifies that these activities, which are incidentally rather limited, must be programmed and registered every year. 13. All other religious activities, which are very diverse and numerous, are subjected to the authorization of the Provincial People's Committee or of a corresponding administrative body, or even of the Council of Ministers (arts. 9 et seq.), including diocesan priests' retreats and retreats for regular clergy from various orders among the Catholics, periods of meditation and fasting for Buddhist monks (art. 9), periodic conferences, national meetings of religious organizations (art. 10), repair or enlargement work changing the architecture of religious buildings (art. 11), charitable organizations, which have to operate within the guidelines of the competent State organs (art. 16) and the opening of religious schools (art. 17). Moreover, according to article 18, in the training schools for ecclesiastics and monks, the authorities reserve the right to verify the quality of the staff and monitor the teaching and ideological education. 19. The Special Rapporteur has expressed his concern at the extraordinary powers conferred on the security services with regard to citizens, who can be deprived of their freedom for offences which give rise to serious reservations as to wording and content. Such offences could cover religious activities that are fully legitimate under international law (see subsect. 3 below on the Penal Code). II. POLICY IN THE FIELD OF TOLERANCE AND NON-DISCRIMINATION BASED ON RELIGION OR BELIEF 36. Vietnamese policy on religious matters generally reflects, on the one hand, a gradual improvement in religious freedom, but in very limited areas subject to restrictions and, on the other, the maintenance of restrictions and checks by authorities anxious to prevent the establishment of organizations capable of questioning their authority and influence. The extent to which this policy is applied varies according to the willingness or reluctance of the local authorities to apply it and according to the religious community involved (see chap. III - Situation of the religious communities). III. SITUATION OF THE RELIGIOUS COMMUNITIES A. Buddhist community 44. The Special Rapporteur has studied the situation of Buddhists, in particular the United Buddhist Church of Viet Nam (EBUV) and the Khmers Krom community (descendants of the Khmers of the Angkor civilization, of Indian origin). He assembled information collected from the authorities, the Buddhist Association of Viet Nam, the prisoners of a re-education camp and other non-governmental sources. 47. The Special Rapporteur went to the place where a private meeting was to take place with representatives of the Khmers Krom, but the people he interviewed were unable to communicate any information whatsoever. After the visit, non- governmental sources indicated that the Khmers Krom representatives' failure to make statements had apparently been due to pressure from the Vietnamese security services. 61. On the subject of the Khmers Krom and the allegation of their marginalization, including religious marginalization, the representative of the Buddhist Association of Viet Nam in Hanoi said that, while minor problems existed, their situation was generally satisfactory. It was stated that the Buddhist Association of Viet Nam was supporting the Khmers Krom, particularly by sending bonzes on study courses abroad. The representative at Hue said that the Khmers Krom were represented on the Central Committee of the Buddhist Association of Viet Nam. [i.e., the Khmers Krom were not permitted to submit a representative of their own selection.] 68. According to non-governmental sources, including themselves, the Khmers Krom, who are for the most part located in the Mekong Delta region, want their ethno-religious identity to be respected. To that end, while acknowledging the recent improvements in the field of religious practice and places of worship, the Khmers Krom are opposed to continued interference by the authorities in the internal religious affairs of the community. Several changes were requested, including: (a) The possibility of establishing a Khmers Krom Buddhist Association independent of the Buddhist Association of Viet Nam, which is described as a tool of the Vietnamese authorities; (b) Complete freedom of worship, particularly by suspension of the obligation imposed on all the Khmers Krom temples, especially in the province of Soc Trang, to celebrate the Kathinatean festival on the same day, contrary to Buddhist tradition, which allows that festival to be held in the month of October at a date selected by the faithful; (c) The return of the Khmers Krom temples and religious property confiscated by Vietnamese authorities since 1975; and (d) The possibility for former Khmers Krom monks who have been imprisoned to be reinstated in their temples and regain their ecclesiastical status. The Khmer Krom can serve as examples to their brothers across the border in Srok Khmer (Cambodia). Even though the Khmer Krom are isolated in an environment that is Vietnamese, within their hearts and minds they cherish and preserve those things that give them their identity as Khmer. Let no man look down on the Khmer Kampuchea Krom

Vietnamese Newspaper claim Khmer Krom are not the indigenous people of Vietnam

False claims by Vietnamese Newspaper, Thong Luan Khmer Krom have been in their homeland for thousand of years! They are not the new arrivals as the Thong Luan, A Vietnamese Newspaper claimed! November 8, 2005 by Mr. Kim Hoai Xuan, This email address is being protected from spambots. You need JavaScript enabled to view it. This is to response to Mr. Nguyen Van Huy, Editor of the article about Khmer Community in South Vietnam. Mr. Nguyen Van Huy: I do commend your ability to use writing skills to convey the history and anthropology to readers of Thong Luan. Unfortunately, in your writing about the Khmer Krom organization and about the history of community in South Vietnam, your article has left out missing important pieces. I wonder, that is an intended or un-intended act? Before touching the issue of missing pieces above, it is necessary to reiterate what Mr. Pham Dinh said: The righteous understandings of ethnic communities who are present in Vietnam are important for social administration. At the same time, Vietnam is a country built on those communities according the Tap Hop Chinh Tri Dan Chu Da Nguyen. Therefore, an understanding of their bad time as well as good time and their history as well as political aspiration, are very important. On the issue of Khmer Krom organization presently, if you have observed deeper its accomplishments on the international political arena of the Khmers Kampuchea-Krom Federation (KKF), you would have retracted your comment of the purpose of the KKF is to demand the return of the sovereignty of Southern Vietnam to the Khmer Krom. In facts, the desire and purpose of the KKF is not for the sovereignty. The issue of sovereignty is not the main purpose of this organization. Of course, its purpose is to struggle for the respect of human rights of the Khmer Krom People. Their overall desire is the achievement of their rights to self-determination in according with Charter of the United Nations. In summary, the purpose of the KKF is to struggle on the basic of human rights, freedom and democracy as determined by the international law. The Vietnamese People as well as other Peoples who are presently in Southern Vietnam have nothing to worry about their political future when the Khmer Krom achieved their self-determination. The law shall determine the peaceful co-existence of all Peoples on that fertile land in according with the proverb: "It is in-different of who we are, we must love and share". On the other important issue, the Khmers Kampuchea-Krom Federation of the Khmer Krom in Southern Vietnam today are more progressive in comparison with the old stereo-typical thoughts which people used to look down on the indigenous Khmer Krom People. Since formation in 1996 until today, the KKF has become member of four different organizations of international status. Firstly, it is a member of the United Nations Permanent Forum on Indigenous Issues (UNPFII). Secondly, it is a member of the Un-represented Nations and Peoples Organization (UNPO). Third, it is a member of the International Dragon Boat Federation (IDBF). And lastly, it is a member of the Transnational Radical Party (TRP). On the issue of those communities of Southern Vietnam, your article has claimed that the Khmer Krom were present in Southern Vietnam after those of the Vietnamese and the Chinese. In fact this claim actually conflict with materials of Vietnam history, which has long been publicized. That was the Southward March (Nam Tien) of the Vietnamese to occupy Central Vietnam, the land of Champa People and to occupy the Mekong River Deltas in Southern Vietnam of the Khmer People. These indigenous Peoples (the Khmer and the Champa) have been in those areas for thousand of years before the Vietnamese People has arrived. The historical relics have proven such claims. The Khmer Krom People has been the legacy of the Kingdom of Funan before the First century to the end of the Fifth century, then evolved to the Kingdom of Chenla since the beginning of the Sixth century to the end of the Ninth century and finally became the Khmer Empire at the Tenth century until today. Vinh Hung Monument of 5.6m Wide, 6.9m Length, and 8.9m Height. Vinh Hung Monument The Vinh Hung monument is in Bac Lieu province, built approximately in 892A.D. This monument has been amongst the oldest relics with Angkor architecture of the Khmer People preserved in the Mekong River Deltas. The project has been built over 1100 years ago. This could be traced backed to the end of the Kingdom of Chenla at the end of the Ninth century. The Kop Treng Buddhist Temple Location: The Kop Treng temple locates in Kop Treng hamlet, To commune, Triton District, An Giang province. Special Features: The Kop Treng is the oldest temple in An Giang province. It is over 1600 years old, the temple was built in 400A.D. This has been the legacy of the Oc Eo Civilization of the Kingdon of Funan and continuous theory about the name of An Giang. The Ang Temple Location: The temple is 7km from the provincial district, mingles with oldest trees of Sras-kou pond. It locates on the 4ha of land in the 8th commune, Provincial District, An Giang province. Special Features: The Ang Temple is among the oldest temples in Travinh province. It is over 1100 years old. The temple was built in 990A.D. This has been the oldest and most appealed architecture mixing with natural beauty. The Ang Temple has been accepted by the Vietnam Department of Culture and Information as a National Cultural Treasure. The Kh'leang Temple Location: The Khleang temple locates at 71 Mau Than Street, 5th Hamlet, 6th Commune, Provincial District, Soctrang province. Special Features: The Khleang is the oldest temple in Soctrang province. It is over 500 years old and the temple was built in 1533A.D. This has been the legacy that links with the continuous theory about the name of Soctrang province.

Montreal community awakes to Khmer Krom's true suffering

On December 4th, 2005, The Khmer Kampuchea -Krom Federation (KKF) has wrapped up its last campaign for 2005 in Montreal, Quebec Canada. Over 100 Khmer and Khmer Krom families opened their warm welcomes to the representatives of the Khmer Kampuchea-Krom Federation (KKF). The Khmer Kampuchea-Krom Federation (KKF) representatives and the local families have been waiting for this moment for a long time. A meeting was organized to enlighten the locals about the KKF™s missions and the current human rights violations in Kampuchea-Krom (South Vietnam). Despite the snow storm, more than 100 people of all ages and genders showed up in Wat Khmer Canada. "I am very happy and impressed by the positive messages and pragmatic strategies of the KKF," said Ven. Hok Savan, who is the founder of this beautiful pagoda. "Advocating for human rights based on non-violence principles is the path that conforms with the Buddhist teaching," continues Dr. Hok Savan before blessing all participants with Jayanto chanting. The Khmer Kampuchea-Krom Federation (KKF) is a non-profit organization, which works according to the United Nations Declaration of Human Rights, to advocate human rights and democracy for the Khmer-Krom people living in Kampuchea-Krom (South Vietnam). It came as a surprise to the KKF representatives that the Khmer-Krom families living in Canada did not know about the repeated human rights violations in Kampuchea Krom. These Khmer families had never been to Kampuchea Krom nor had they been informed of the terrible situations in which the Khmer Krom people in Kampuchea Krom are forced to live daily. The entire room was deeply saddened by this tragic story and they were very enthusiastic in the resolve to support KKF's mission. This is the kind of energy and support that fuels the KKF representatives to continue to work with Unrepresented Nations and Peoples Organization (UNPO), Transnational Radical Party (TRP), United Nations Permanent Forum on Indigenous Issues (UN-PFII), US. Department of State, European Union and furthermore with International Court of Justice (ICJ).

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