Saturday, September 5, 2009

Did the killing fields really take everyone by surprise?

Duch's victims included university professor Phung Ton, who had taught him and knew several intellectuals who became top Khmer Rouge officials. The professor's was of the country when the Khmer Rouge took over. Forced into slaw labour on a collective farm, his wife and seven children took comfort in thinking that he was safe. But worried about them, he flew back to be with them. The family discovered his fate in 1979. His daughter Sunthary had bartered for some palm sugar that came wrapped in newspapers. When she looked at the paper, she saw her father's picture among a series of photos of S-21 victims.

Mais, ma chérie, Cambodians are not savages.' Except that some Cambodians were savages, a discovery that doomed the diplomat who spoke these words and rocked the world. Or did it? The trial of the Khmer Rouge's master interrogator, charged with killing more than 12,000 people, has shown that some nations should have known what was coming – and done something

Friday, Sep. 04, 2009
Tu Thanh Ha
From Saturday's Globe and Mail
(Canada)

Richard Nixon was in the White House, Leonid Brezhnev in the Kremlin and Pierre Trudeau had just got married. The Beatles had broken up, and American troops were slowly beginning to withdraw from Vietnam.

It was 1971, and the fall of Saigon was still four years away – as was the day the Khmer Rouge in neighbouring Cambodia would overrun Phnom Penh and launch a reign of terror in which as many as 2.2 million people would die.

But in the forest clearings and muddy ponds of central Cambodia, the horror had already begun.

At a secret compound known as M-13, teenaged peasants clutching Kalashnikovs kept watch over palm-covered pits in which shackled prisoners awaited their fate as enemies of the revolution. When they weren't being tortured or shot, the prisoners died of malaria or starvation, or drowned when there was a flood.

And when evening fell in the jungle, their torturer, a former math teacher known as Comrade Duch (pronounced DOOK ), would feel sorry for himself and turn to French poetry for comfort.

He was especially fond of this stanza:

Moaning, weeping, praying is equally cowardly. Staunchly carry out your long and heavy task, in the path to which Fate saw fit to call you. Then, later, as I do, suffer and die in silence.

It is from La mort du loup, a 19th-century classic by Alfred de Vigny about a doomed wolf confronting those who've been hunting him down.

Today, gaunt and grey as he appears each morning in the prisoner's box of a Phnom Penh courtroom, Duch mentions the poem again. He seems to fancy himself a stoic, misunderstood figure, but those testifying against him say he's nothing but a wolf.

TRAINING GROUND FOR GENOCIDE

Duch's real name is Kaing Guek Eav. The 66-year-old father of four is the sole defendant in Case 001 of the first United Nations-approved trial of a Khmer Rouge.

With hundreds of spectators in cathartic attendance each day, Cambodia's darkest chapter is gradually relived in court, revealing how the methods and ideological foundations of the genocide emerged years before the killing fields happened – and detailing how the tragedy needn't have come as a bolt out of the blue.

Just as there were advance signs of the Nazi Holocaust and the Rwanda slaughter, the world did receive prior warning of what was to come.

In his opening statement at the trial, Robert Petit, the Canadian prosecutor who has since resigned, effective this week, described M-13 as Duch's “training ground.” It was there that he developed techniques that were to make him the Khmer Rouge's chief interrogator and head of S-21, better known as Tuol Sleng, a high school in Phnom Penh that was converted into a prison where thousands disappeared.

M-13 is also where Duch's atrocities first came to light. Testifying at the trial, French academic François Bizot recalled how he tipped off his country about the Khmer Rouge.

Travelling in the countryside while conducting a scholarly study of Buddhism, Mr. Bizot was captured, accused of being a CIA spy and brought to M-13. His two Cambodian aides died there, but he proved interesting to Duch, who treated him relatively well and let him go after three months.

As he was leaving, Mr. Bizot was asked by a Khmer Rouge cadre to pass a copy of a 30-page political manifesto to the French embassy, perhaps because he believed victory was imminent. Fluent in Khmer, Mr. Bizot translated the document into French, struggling with the Communist terminology. Although he doesn't remember the exact words, he said the manifesto “foreshadowed the policies that were already being put in place by the Khmer Rouge.”

He made his delivery – but nothing happened. It was only years later, while searching the archives of the French foreign ministry, that he learned what diplomats in Phnom Penh had done. Rather than sending the entire manifesto, they provided Paris with a summary that, he says, “didn't say much. It was a text that seemed lacking in interest.”

As for the original, “I regret very much that this text has obviously disappeared.”

Mr. Bizot wasn't alone in raising a flag, according to Alexander Hinton, director of Rutgers University's Center for the Study of Genocide.

Prof. Hinton says other clues came up in the early 1970s from scholars who had interviewed defectors and refugees fleeing rebel-held zones. Word was circulating that atrocities were taking place but, in a region marked by years of conflicts and brutality, those ominous signals didn't register, he adds. “It was very difficult to convey accurately what was happening.”

But even after it became clear “what was happening,” the world was in no hurry to act. As Henry Kissinger, then the U.S. secretary of state, urged Thailand's foreign minister seven months after the fall of Phnom Penh: “You should also tell the Cambodians that we will be friends with them. They are murderous thugs, but we won't let that stand in our way.'

A DOOMED DIPLOMAT REASSURES HIS WIFE

Just how oblivious the outside world was to the reality of the Khmer Rouge has been readily apparent in much of the testimony in Duch's trial.

Antonya Tioulong told the court about her sister Raingsy, who remained in Cambodia when her family resettled in France. But then, as rockets rained on Phnom Penh at the end of March, 1975, she wrote: “Must I leave as soon as possible?”

It was the last they heard from her. On April 17, the capital fell.

The killing went on for years. French nurse Martine Lefeuvre described what happened to her husband in 1977. A diplomat at the Cambodian embassy in Senegal, Ouk Ket was recalled when expatriates around the world were urged to return and help to rebuild the country.

As he prepared to leave, Ms. Lefeuvre expressed fear for his safety. “He looked at me and touched my cheek and said, ‘Mais, ma chérie, Cambodians are not savages.'”

He too was never heard from again. Like Raingsy Tioulong, he was among the victims of Tuol Sleng, where blindfolded prisoners were brought in handcuffs, tortured for weeks into “confessing,” and then executed.

Duch started there as the deputy commander, and thanks to his experience at M-13 was soon promoted to head of a facility that prosecutors say was at the apex of the Khmer Rouge security network.

In court, he paints himself as a mere cog in the machine – “I sacrificed everything for the revolution, sincerely and absolutely.” This week he went so far as to claim that he agreed to become Pol Pot's lead torturer just to save himself and his family.

“I made many attempts to avoid being chief of the prison but the Khmer Rouge's leaders rejected my requests,” he argued. “I did my best to survive. … I feared I would be killed.”

Others see him quite differently, as an interrogation innovator ever eager to please his superiors.

Françoise Sironi-Guilbaud, a French psychologist who interviewed Duch at length, testified that he grew up craving acceptance. Not only was he a member of Cambodia's Chinese minority who'd been saddled with a debt-ridden father, he was disenchanted by a failed romance, the arrest of his friends and the theft of his bicycle, which hampered his studies. Communism, she feels, gave him a place where he was appreciated.

Dr. Sironi-Guilbaud says he told her that he “couldn't be at the same time a revolutionary and have feelings,” when in fact he was insecure and began to worry when his superiors started to be purged from the regime. He compensated, she said, by “demonstrating extreme zeal and allegiance in order to hide his fear, going beyond his masters' expectations.”

EVEN HIS MENTORS WEREN'T SAFE

His S-21 victims included three of his own mentors: a man who sponsored him as a member of the Communist party, a high-school teacher who had inspired him and university professor Phung Ton, who taught Duch and knew several intellectuals who became top Khmer Rouge officials.

The professor was at a conference in Switzerland when the capital fell, and his wife and seven children wound up among the millions of city dwellers forced into slave labour on collective farms – but they took comfort in thinking that he was safe.

Four years later, after the Vietnamese toppled the Khmer Rouge, the family returned to Phnom Penh, and one day his daughter Sunthary happened to trade some rice for palm sugar that came wrapped in newspaper.

“I hadn't seen anything in writing since 1975,” she testified. So she took a close look at the paper, only to find photos of Tuol Sleng victims, including one of a hollow-eyed man with a sign that read No. 17 hanging from his neck. It was her father. He had come back after all.

Prof. Ton is one of the 12,380 men, women and children Duch is charged with killing. He ran Tuol Sleng from 1976 to the last days of the regime, eradicating everyone from members of the old Cambodian regime to Communists who'd been purged, as well as Vietnamese prisoners of war and travellers from the West.

He is not being prosecuted for what he did at M-13 because it happened before the Khmer Rouge came to power, but evidence about the camp was introduced to demonstrate there was a pattern to his behaviour.

Mr. Petit, who spent three years in Cambodia before heading home to Ottawa, told the court that M-13 is where torture methods were devised by Duch, who candidly told the court how he experimented by soaking a woman before exposing her to the elements, and tying prisoners to poles.

Also while there, he perfected a system of detailed record-keeping, reporting the confessions he extracted to his superiors so they could expand their purges.

When he went to Tuol Sleng, he brought along many of the young staff he trained at M-13, people chosen for the kind of political purity that was to become a Khmer Rouge obsession. U.S. historian and Cambodia scholar Craig Etcheson told the court that Duch recruited guards from local farm boys he considered free of “capitalist or feudalist influences.”

Duch boasted to the tribunal that he found ways to enable the boys to carry out the revolution. “Once we educated them, their very nature changed. They went from being gentle beings to people capable of working in situations of extreme cruelty.”

Rice farmer Chan Khan was just 13 when he started at the camp and testified that, like the other guards, he was afraid of Duch. Of course, he had more reason for fear than most: Both of his grandfathers were among the prisoners there.

He resisted the judges' requests to explain what happened to them – which, according to Anne-Laure Porée, a Cambodia-based journalist covering the trial, may be because he is the guard who, according to a 2003 book, was forced to beat his own grandfather until the old man addressed him as “elder brother.”

Why? Because, as Duch coldly told the judges, “we had to smash the enemy spies. There was a class struggle.”

Another farmer, Uch Sorn, testified how he was caught up in the class struggle.

Now 72, he lived near M-13 in 1973, and one day, while on his way to buy hogs, he was arrested on suspicion of being a spy, taken to the camp and tossed in a pit. Eventually allowed out to work as a labourer, he saw prisoners tied to posts, being whipped or beaten with bamboo sticks, submerged in a pond or executed with a blow to the neck. Dogs, he said, wandered around the compound with human bones in their jaws.

“Each day I saw prisoners dying. Every single day. There was never a day no prisoner died,” he said.

Back then Uch Sorn wouldn't dare to look Duch in the eye, but “today, I am not afraid of him,” he told the court, “because he is now a tiger with no teeth.”

ANTI-AMERICANISM CAUSES BLINDNESS?

The trial, which opened in February, is expected to wrap up this month. But there is still no clear explanation for why the early warnings about what the Khmer Rouge was up to had so little impact.

As Antonya Tioulong told the court, “we weren't alarmed” when Phnom Penh fell and contact with her sister was cut off.

“The French media were calling it ‘A Socialist Victory … A Pink Victory in Southeast Asia.' We thought that a normal Communist regime would be in place. We were far from thinking there would be a tragedy of such proportions.”

François Bizot has a theory about what happened. Now 69 and an emeritus professor at the École française d'Extrême-Orient, he wrote his memoirs in 2003 and attributed the skepticism about the reports of Communist atrocities to widespread anti-American feelings among Europeans.

“Fear of appearing to support the Americans so froze minds that nowhere in Europe were people free enough to voice their indignation and denounce the lies,” he explained. “Popular wisdom was on the side of liberty and non-intervention …

"Yet there were those witnesses who, many years earlier, had condemned the horror being plotted in the shelter of the forests.

“A turn of bad luck made me one of them.”

Tu Thanh Ha is a Globe and Mail reporter.

‘This country has a long way to go.' [-Thank you Mr. Robert Petit for a job well done!]


Canadian co-prosecutor Robert Petit. In his opening statement, he told the tribunal that hearing the facts would give back to the victims of the Khmer Rouge the dignity that was denied to them in their last moments. After three years in Cambodia, Mr. Petit resigned, effective this week, citing personal reasons, and will resume his work for the federal Justice Department in Ottawa. “It’s obvious that some people in the government, from the prime minister downward, think they have a right to tell the courts what to do here,” he said in an interview, addressing the issue of political interference in Cambodian courts. “It’s not their job to take that on. It’s mine. It’s the court’s.”

Canadian prosecutor Robert Petit speaks out about his bitter struggle to bring more killers to justice

Friday, Sep. 04, 2009

The Globe and Mail (Canada)

Phnom Penh — This week Canadian lawyer Robert Petit's three-year stint as co-prosecutor for Cambodia's war-crimes tribunal officially came to an end. He cited “personal and family reasons” for his departure, but it's widely believed that political pressure is really to blame.

Co-sponsored by the United Nations and Cambodia, the tribunal has cost $150-million but so far just five aging Khmer Rouge leaders have been charged, with only one brought to trial.

Mr. Petit, a 48-year-old veteran of conflict remediation in Rwanda, Bosnia, East Timor and Sierra Leone, says he has solid cases against another six veterans of the regime.

Cambodia's prime minister, himself a former Khmer Rouge officer as are many of his political allies, has said he'd rather see the court fail than expand its caseload because another civil war could result. But on Wednesday, a day after Mr. Petit's resignation took effect, the tribunal's Cambodian judges failed to persuade their international counterparts to block any new investigations.

Just before he left Cambodia, the usually tight-lipped Mr. Petit spoke candidly with Jared Ferrie, a Canadian writer based in Phnom Penh, about the challenges he faced.

On political interference

“It's obvious that some people in the government from the Prime Minister downward think they have a right to tell the courts what to do here. … It certainly speaks volumes about the work that remains to be done in this country …”

During a public meeting, “one older gentleman got up and asked me, ‘How is it possible that you want some more suspects when the government said there shouldn't be?' He was genuinely puzzled. As long as people believe this is a fair question, this country has a long way to go.”

What about fears that too many trials will rekindle the civil war?

I think that's hogwash. Cambodians have paid such a high price for their peace and current stability that nobody's going to take to the bush for a few old geriatric mass murderers. It's not going to happen … To a certain extent, people who oppose that are probably still profiting one way or another from it, from impunity.

It's always the red herring that's raised by politicians whenever accountability threatens the status quo. I think it's been proven time and time again – at least in terms of accountability for mass crimes – that on the contrary, accountability is one of the essential steps toward reconciliation and stability.

Does it matter if suspects die before their trials?

“That's one of the things that keeps me awake at night … Without these people, these events would not have happened. Their story holds the key for the Cambodian people to understand why it happened and hopefully learn from that. So I think it's fundamental that these remaining individuals face trial.”

Will other cases be like Duch's?

“It's going to be much different because, as far as I know, none of the other accused have admitted any kind of responsibility. …

“As far as I'm aware, only people kill people. A system itself is nothing without people that either create it, run it, or implement it.”

What motivates him

One of the greatest things we have living in Canada is to be able to count on the rule of law … I've never wanted to be anything but a prosecutor. And being able to prosecute these types of individuals for these types of crimes and bringing some justice to the victims of the worst possible violations – I think there's no better deal.

But there are limitations“My neighbour in Ottawa was a Cambodian family. Both were refugees, both made it through the Khmer Rouge, both lost members of their family. The lady was supportive, saying, ‘You're going to do your best; whatever happens it will be at least that.'

“The husband was furious with me for even taking the job: ‘Where were you and where was the UN when my family was getting killed? Where are you now with all the millions you're going to spend when my current family members are eating grass?'

“And both of these opinions are legitimate. Both of these feelings you have to respect. … A lot of people come to the court and go away disappointed. These courts generally speaking will prosecute people who never got their hands dirty, the architects or the high-level commanders, which is one of the things that I'm trying to achieve with these additional prosecutions. You can always find killers.”

On leaving Cambodia

“Of all the places I've dragged my family to, this has certainly been the best, and it's with great reluctance and great sadness that we are leaving.

“It's been a wonderful personal experience living here. My wife and kids have been very happy living here and unfortunately it has to end at this point.”

asian guy

https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjfxmJVKHSaAhTZKQISqllhKDwuVj53l7Cz2nhTQhP1gws0DrVnurBq8hXdcxrDegu-23S-y3kR0q8HKx3ym185mhqXjbkaVDY87zWEQ7Kdcbk2fapb9WRJbLz69-cu82-2yVFWnQw8idU/s400/Yantra+man+in+Cambodia+%28Flickr%29.jpg

A Thai man whose back is covered with yantra. Interestingly enough, yantra used in Thailand bears exclusively Khmer script. (Photo: Wikipedia)

09- 3-09
John Maloy
GlobalPost

Cambodian soldiers believe certain tattoos can protect them from bullets and landmines, and even make them invisible.

PHNOM PENH, Cambodia -- Magic tattoos begin with a magic man. Typically a Buddhist monk or adjar (essentially a deacon) and known for great piety, this Khmer magic man can draw scripts and images into another's skin, granting with the person supernatural armor against all kinds of harm. Understandably, such body art became popular with soldiers.

Reut Hath is one such magic man. He first learned the art of inking magic from his father, a farmer and martial arts trainer in northwestern Cambodia who was himself a "powerful magic man," according to the 52-year-old former soldier.

"Many people came to [my father], so he gave some of the work to me," Reut Hath said. "So, I had to learn magic."

Wherever Cambodian soldiers cluster, charms and amulets abound, from cloths scrawled with protection spells to bags of Buddha figurines to boar tusks -- anything to gain a magically endowed edge over the enemy. And there is perhaps no more explicit display of belief in mystical powers than magic tattoos, geometric patterns of written spells and images that crisscross the bodies of many older soldiers.

The list of powers that supposedly come with the tattoos is long and includes: imperviousness to bullets, anti-landmine protection, invisibility, an amplified voice to address troops and "great gravity" magic to make one's fists into heavier, deadlier weapons.

Story continues below The intricate arrangements of some tattoos and the folk-like quality of others are often beautiful artworks in their own right. However, it's also a fading art, a system of belief that is disappearing from a military looking to recruit younger soldiers in place of aging veterans of the country's recent decades of civil war.

Reut Hath started tattooing soldiers in 1977 after himself fleeing executioners from the murderous Khmer Rouge to join the resistance against the Pol Pot regime. (In its effort to create a Maoist agrarian utopia, that regime was ultimately responsible for the deaths of more than 1.7 million people. In early 1979, the Vietnamese military toppled the Khmer Rouge government, sparking a 20-year civil war in Cambodia.)

Reut Hath joined the Khmer People's National Liberation Front (KPNLF), one of the main resistance groups that battled it out with the Vietnamese-backed Phnom Penh government throughout the 1980s. It is mostly former fighters from resistance groups like the KPNLF that have the magic tattoos.

The method

Magic men punch tattoos into the skin by hand, using a thin handle about 30 centimeters long with two syringe needles at one end. According to Reut Hath, any old ink will suffice, but during the civil war, when ink was often in short supply, he would create his own by mixing the material inside alkaline batteries with rice wine.

It only takes a few seconds to punch a single letter into the skin, though some soldiers have veritable essays written on their bodies, which require days of painful prodding.

Casting the spell

The spells are written in two ancient Indian languages -- Sanskrit or, more commonly, Pali, which is the liturgical language of Cambodia's dominant religion, Theravada Buddhism. Reut Hath admits he can't actually understand any of the spells because they aren't written in his native tongue of Khmer.

"I cannot read the Pali, but I know what letter is what letter, so I know what to write according to the formula," he said. "I learned it, but even I don't understand why the magic is so powerful."

The soldiers' stories

Sgt. Maj. Boung Thoeun is covered from head to toe in protective tattoos, his arms almost black from the dense web of Pali spells running up and down them.

The 50-year-old soldier, a former KPNLF captain, said that his tattoos twice saved him from landmines, which merely fizzled when he stepped on them. He also recalled getting caught in a nighttime ambush that should have meant certain death, but he came away unscathed.

"The enemy sprayed a lot of bullets at us," he said. "It was a dark place but there were so many [tracer bullets] flying about that it looked like the daytime."

Cambodian army Maj. Gen. Lay Virak, formerly a KPNLF senior commander, said he knows of magic that prevents a person from getting lost in the forest. He also met a monk who knew magic that allowed one to walk through fire.

"During the war, we believed in the magic. We knew a lot, including magic that prevents you from being tied up or hurt by torture," Lay Virak added.

With so much power supposedly at their fingertips, it would seem like a half-dozen tattooed soldiers could take on an army. But when it comes to magical tattoos there's still a catch -- several, actually.

"It is a question of your belief, your nationalism and your devotion to the rules," said Reut Hath of how one keeps their magic potent.

The basis of belief

These rules are typically based on morality and religiosity: Do not murder, do not steal, do not commit adultery, regularly burn incense and pray, recite magical mantras, etc. The rules establish a Buddhist grounding for the magic, taking what could be thought of as a selfish act to empower oneself and changing it into a promotion of moral behavior and faith. Of course, to the more cynical-minded, the rules also provide reasons why a man covered in protection spells might be killed on the battlefield: "If only he hadn't been so forward with his neighbor's wife," for example.

However, some of the rules might appear more arbitrary. Reut Hath forbids the men he tattooed from eating dog meat. In addition to dog, Lay Virak must also shun snake, turtle and pork, and in perhaps the most unusual limitation, he will sacrifice his protection if he urinates and defecates at the same time.

In addition, former resistance fighters say, the end of warfare in Cambodia has done much to reduce both the strict morality and magical potency associated with the tattoos -- with easy living comes temptation.

"During the fighting, most of the fighters were powerful -- the magic worked," Reut Hath said. "But with peace, many came to the cities and starting drinking, sleeping with girls and the magic has faded away."

This perceived decline in morality has driven Reut Hath to vow to never tattoo anyone ever again. "I decided to stop giving the tattoos because I cannot trust the young people these days. If they had tattoos they'd probably fight. Before, we thought about the liberation of our country. We had a good spirit."

He said he does know of some magic men who continue to tattoo people, but their numbers are dwindling. "Many soldiers have [tattoos] but they don't know how to pass them on," he added.

Though not in any way prohibited, tattoos are now an increasingly rare sight in the Cambodian military. Even among those who fought in the 1970s and '80s, it was only in the resistance groups based along the Thai border that it remained a prominent tradition. Resistance fighters who joined the military after the war have also typically found themselves relegated to positions with little authority or influence.

"Usually it's the fighters from the border that have tattoos," said Maj. Gen. Chap Pheakdei, commander of Brigade 911, the army's elite paratrooper unit, adding that few of his soldiers have sought the protection of magical body art.

"On the Phnom Penh side during the [civil] war maybe two out of 100 would have [tattoos]," said one Brigade 911 officer who declined to be named because he was not authorized to speak to the press. "Some guys go out with tattoos all over them and get killed, and a guy with nothing comes back fine -- I believe in luck, not magic."

"But maybe," he added, "that's because our side has tanks."