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It was actually a joint invitation for me and my close friend Asiroh Cham, another Cham-American living in California. We also interviewed Andrew Cayley, international co-prosecutor for the tribunal, to discuss the legal contours of the second case and the evidence of Cham genocide. And we visited two Cham villages whose members have filed testimonies for the tribunal, to learn about Cham historical memory and perceptions of justice.
And although all Cambodian Cham are Muslim, these two communities also represent differing ways that the Cambodian Cham practice Islam—the unorthodox Cham Jahed and the more orthodox Sunni. Much of the Cham royalty joined the five thousand refugees who fled to Cambodia. The Cham Jahed also honor the spirits of their royal ancestors in Champa, and celebrate old Champa ceremonies alongside modern ones. They chant ancient Cham poetry, they recite Cham language during their once-weekly prayers, and they use original Cham script for their religious literature.
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From the Cambodian royal family and the government, they receive non-monetary support to preserve Cham history, yet still suffer from deep poverty and a sense of isolation, to some extent. The Cham Jahed fear the loss of their unique culture, due to various domestic and international pressures. Written init describes an old Cham myth about a centaur. Cham holy books—not to mention villages—were pursued and destroyed during those years. Somehow the man who had buried the kitab for safekeeping also survived the Khmer Rouge, exhuming the precious document after returning to his razed village.
He died inas an old man, and the kitab got passed onward to a new custodian. We held it with awe. Yet apparently, some of these sacred texts migrated to Cambodia in the late s, with the royal refugees from Champa. I then shared my photographs and video footage of my Cham family in that same region, now called Phan Rang.
Instead I told him how excited I was to share these documents of my family village with him, amidst our conversations about the Khmer Rouge. I silently reflected upon the powers of representation and border-crossing, because even within contiguous diasporas, there may be centuries of scarce awareness or nonexistent contact. Today the oldest seun minaret extant in Cambodia, built in the late 19th century, still stands on the shore of the Mekong River in Svay Khleang. Against tradition, the Khmer Rouge had forced Cham women to uncover and cut their hair. In some villages, to protest, religious elders beat their drums at night.
However one elderly woman reflected, inthat the villagers would have been exterminated simply for being Cham, regardless the rebellion—it was only a matter of time. We learned more about this history from Sos Pinyamin, a key member of the Svay Khleang rebellion in Today he is the hakem of the village, responsible for education and proper religious observances in the community. Due to the enormity of their losses, their memories were very painful and their reflections profound. Even as I knew that the guilty verdict—once issued—would honor the the Cham in Cambodia, I wondered if this form of visibility and recognition would truly heal their memories and losses.
But can juridical justice, even when fully realized, ever be enough?
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Because Hprny Svay Khleang man eating his bowls of rice without his mother, wondering why he must go Horhy meal without her, reminds us how no such sentence, reparation, memorial, or campaign could compensate even a fraction for these abruptly ended and deeply shattered lives. For their ethnic and religious peculiarity, between fifty to eighty percent of the Cambodian Cham population perished, with mosques destroyed, in less than four years. The rest were brutally murdered, alongside Cham religious leaders—hung upside down and smothered in buckets of boiling water, for example. In the eighth and ninth centuries, Champa had an estimated one to two million population.
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