Category Archives: war

Khmer Rouge vs. Religion

From Prisoners of Class: A Historical Memoir of the Khmer Rouge Revolution, by Chan Samoeun, tr. by Matthew Madden (Mekong River Press, 2023), Kindle pp. 411-412:

Every aspect of faith—religion, neak ta [tutelary deities], ghosts, demons—has been erased. The monks have all been defrocked and forced out of the priesthood to live as laymen. All wats and temples have been abandoned and converted into pig farms, warehouses, and granaries, or torn down completely in some cases, like the temple in Wat Trapeang Thmor.

But some temples possess great power and cause peril for those who tear them down. I hear that this was the case when the Organization ordered the tearing down of the temple in Wat Chey in the town of Phnom Srok.

A story is told: One day Comrade Hat, the chairman of Phnom Srok district, ordered someone to tear down a neak ta shrine. The man was hesitant because he had known the power of the neak ta, but he did not dare to argue with the decision of the Organization. Perceiving the reticence of the man, Comrade Hat secretly followed him and spied on his activities. Carrying a hatchet and a crowbar, the man walked to the neak ta shrine, knelt down, placed his palms together and reverenced the neak ta, and said out loud, “Comrade Hat has ordered me to take down your shrine. If you are displeased, please take it out on him!”

Understanding the mindset of the people, Comrade Hat showed himself before the neak ta and stopped the man from tearing down the shrine. In fact, during the war, the Khmer Rouge soldiers all followed gurus and carried protective magic amulets such as chae kach [small elephant tusk embedded in a tree], khnay tan [boar’s tusk], katha [prayer scroll] necklaces, yoant [magical drawing] scarves, etc. That is to say, they also believed in and reverenced supernatural objects. Now the senior levels of the Organization have given them orders to erase these beliefs, and they have to comply, but in their feelings they are still uneasy, still frightened, especially when they hear that the people who follow their orders place the responsibility for it on them.

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Japanese Navy in the Persian Gulf, 1990

From Geography and Japan’s Strategic Choices: From Seclusion to Internationalization, by Peter J. Woolley (Potomac Books, 2005), Kindle p. 143:

Japan’s final contributions [to the 1990 war on Iraq] totaled $13 billion. Only three countries had spent more: Kuwait, Saudi Arabia, and the United States. Japan had also frozen Iraqi assets and embargoed Iraqi oil. And its initial financial commitment in August of 1990 beat Germany’s announcement by ten days. Nonetheless, it was, as critics had charged, largely “checkbook diplomacy,” which incurred no substantial risk to the Japanese people.

The deployment of minesweepers, even after the hostilities were over, was a signal departure from the policies of the past. [Prime Minister] Kaifu was forced to deploy them without the aid of any legislation from the Diet, claiming that they were not going to a war zone but would be in international waters, merely clearing obstacles for international shipping. It would take some time for the Japanese public and the parliament to come around. The LDP leaders believed, however, that if the minesweeping mission was successful, the public would support a substantial change in defense policy and allow the SDF to be deployed on other missions.

Six ships and a crew of 511 made the trip to the Persian Gulf. The vessels were small but relatively modern. The largest of the six was a ship-tender of 8,000 tons. The mine warfare ships were just 510 tons and did indeed have wooden hulls. But then, recent minesweepers all had wooden hulls as a precaution against magnetic devices.

The minesweepers probably would not have been more useful had they been sent sooner. Before the UN deadline expired, little minesweeping was done because the allied commander did not want to risk touching off an early confrontation. After the deadline expired, minesweeping was mainly to give the appearance that the allies might make an amphibious assault on the Kuwaiti coast. Japan might have joined the allied minesweepers somewhat sooner but even its arrival in late May was useful. Iraq had dropped over a thousand mines in a long swath off the Kuwaiti coast. It took more than two dozen minesweepers and ten support ships from eight different countries over four months to clean up the mess.

According to a map in the Japanese Maritime Self-Defense Force Museum in Kure (near Hiroshima), Japan itself laid 55,347 mines to defend its perimeter: 15,474 along the Tokai and southwestern island chain, 14,927 in the northern Honshu and Shikoku regions, 10,012 along the coast of Kyushu, 7,640 along the south coast of Korea and across the Yellow Sea, and 7,294 around Taiwan.

The same map shows that the U.S. laid most of its 10,703 naval mines in the Inland Sea and along the Japan Sea coast (to destroy economic supply routes). When we visited the museum in 2015, a total of 297 American naval mines from World War Two remained unaccounted for. Mine disposal efforts continue to this day.

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Japanese Navy in the Korean War

From Geography and Japan’s Strategic Choices: From Seclusion to Internationalization, by Peter J. Woolley (Potomac Books, 2005), Kindle pp. 110-111:

When the Japanese withdrew from the Korean peninsula in 1945, the allies had split Korea into north and south, allowing the Soviets to set up a Stalinist protégé to head a communist government in the north. Meanwhile, the Western allies installed a proto-constitutional regime in the south. On June 25, 1950, the Soviet-armed North surprised and quickly overran the South. The North Korean army took the capital, Seoul, in a matter of days and advanced down the peninsula in a matter of weeks. It was stopped only ninety miles from the Strait of Tsushima by U.S. and South Korean forces desperately defending the last perimeter and using Japan as their rear base of supply and air operations.

The strategic importance of Japan to the United States and vice versa seemed to crystallize. For Japan the tables had turned completely. Rather than being the strong man of Asia, bullying its way over the Asian mainland, it was prostrate at the feet of the allies, a small archipelago on the edge of a vast continent dominated by large, aggressive powers, protected only by its erstwhile rival for Pacific power, the United States. For the United States, Japan ceased to be the demon of the Pacific and was a strategically invaluable outpost on the far side of the world’s largest ocean on the edge of the Asian expanses. Indeed, the conqueror of Japan, the supreme allied commander and a student of Asian history, took a page from Japanese military history in launching the most audacious amphibious counterattack on Korea, the “dagger pointed at the heart of Japan” as it had been called a century earlier. Landing in Inchon in mid-September precisely where the Japanese had landed in 1904, MacArthur drove his forces to Seoul in ten days, cutting off North Korean troops that had overrun the length and breadth of the peninsula. His reenactment of the Japanese landing in Inchon exceeded in speed, audacity, and effectiveness any and all of the many amphibious attacks in the Pacific during the war. Vital to the plan was the proximity of Japan, which provided a rear base for troops and supplies, safe ports for naval vessels, and air fields for fighters and bombers. But Japan’s participation in this war was more than just a passive staging area for U.S. operations.

Japanese minesweepers operating now under the auspices of the Maritime Safety Agency were called into service for the United States in late 1950 to clear North Korean harbors of mines sowed by the North Koreans. The United States was woefully short of both minesweepers and experienced crews, and the deficit could not be made up by any of the other fourteen UN member nations taking part in the fight. In fact, “there was only one expertly trained and large minesweeping force in the world qualified to do the job, the forces of the Maritime Safety Agency.” Unbeknownst to the Japanese public at the time, Japanese crews operated in foreign waters, in a war zone, against an undeclared enemy regardless of Article 9 of the constitution.

I first heard about Japanese minesweepers from two grizzled characters, one very talkative, the other very taciturn, whom we met on a beach in Tsuruga in 2011. The taciturn man had been a Japanese Navy captain in command of a minesweeper recruited by the U.S. Navy, according to his loquacious companion. That’s where I learned the Japanese word for ‘naval mine’: 魚雷 gyorai lit. ‘fish-thunder’, which more commonly refers to torpedoes, as in 魚雷艇 gyoraitei ‘torpedo boat’. (Torpedoes are also called “fish” in anglophone sailor slang.)

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Japan vs. Germany in the Pacific

From Geography and Japan’s Strategic Choices: From Seclusion to Internationalization, by Peter J. Woolley (Potomac Books, 2005), Kindle pp. 80-84:

The European war that began in August 1914 was more than European. Though it was the great European powers that immolated themselves in both victory and defeat, the war was fought around the globe and had immediate consequences for Asia and Japan.

The requirements of the European war were such that Britain, France, Germany, and Russia had to redeploy the troops maintaining their empires in Asia to the European theater of war. At the same time, they all wanted to defend those parts of their empires they could while depriving the enemy of his. Japan was Germany’s foe in this war and a very useful ally of Britain. The war was the final denouement of the tsarist regime in Russia and, when the Bolshevik Revolution had run its course, it would present Japan with a new, virulent, and formidable neighboring regime. Moreover, the successful Marxist revolution in Russia would embolden the nascent communist party in China just as the Bolshevik regime would aid and abet the Chinese revolutionaries who would one day make their own revolution and reshape Japan’s geopolitical reality. In the meanwhile, it was Japan that had an unprecedented opportunity to reshape the geopolitical contours of Asia.

Japan entered the war without hesitation on the side of Britain, sending an ultimatum to Germany on August 15 demanding that Germany withdraw all naval forces from Asian waters, disarm those not withdrawn, and turn over to Japan the whole of Germany’s Chinese territory. A week later, Japan blockaded the German-controlled port of Tsingtao and in early September Japan landed a force in order to assault the port from the rear. By November 7, 1914, Japan had taken the base at Tsingtao. At the same time, Japan also took over Germany’s other Pacific territories and bases, including the Marshall Islands, the Mariana Islands, Palau, and the Caroline Islands, prizes Japan kept as rewards for its participation in the war against Germany. The former German possessions gave Japan’s navy an orientation very different than it had before. Japan’s armed forces were arrayed across the Sea of Japan to China and the continent and, for the first time, had far-flung bases and possessions southward and eastward across the world’s largest ocean.

It is a common view of historians that Japan’s participation in the war was solely to further its territorial ambitions. A typical summary of the period opines that “the Japanese Empire was keen to make the most of the golden opportunity which Germany’s occupation with European events provided. . . . She proceeded to seize every Germany territory in the Pacific she could lay her hands on.” Doubtless this view comes from the Twenty-One Demands that Japan made on China—actually a series of memos that pressed the Chinese to give to Japan the same concessions they had given to Germany, plus several additional ones. The memos put Japan at odds with the United States, which was lamely arguing to restore China’s territorial integrity. In fact, the memoirs of Germany’s Kaiser, written after the war, support this view: “the rapid rise of Tsing-tao as a trading center aroused the envy of the Japanese. . . . Envy prompted England in 1914 to demand that Japan should take Tsing-tao. . . . Japan did this joyfully.”

Yet few history books note Japan’s contributions to the allied effort against Germany. All the great powers, most especially the United States, were apprehensive about Japan’s potential to become the dominant power not only in China but in the Pacific. Germany even briefly tried to pit the anxieties of the North American power against Japan in an effort to save Germany’s Pacific possessions. Britain too was ambivalent about Japan, first demanding that Japan enter the war immediately, then trying to limit the scope of Japan’s operations. But it must be said that Japan adhered to both the letter and spirit of the alliance it had made with Great Britain. In addition to joining the war immediately and taking Germany’s Asian bases, Japan served a number of other roles. First, Japan’s navy helped Britain drive German warships from the Pacific. The Japanese Imperial navy also allowed Britain, and later the United States, to minimize their forces in the Pacific, freeing those ships for duty in waters surrounding Europe. Further, Japan escorted convoys of troops and war materials from the British dominions in the Pacific to Europe—no small task in an era of mine and submarine warfare. Meanwhile, Japanese yards produced both ships of war and merchantmen for British allies. And beginning in 1917, Japan sent two flotillas of destroyers to the Mediterranean Sea to assist Britain in antisubmarine operations and escort troop transports. In the Mediterranean theater alone, the Imperial navy had thirty-two engagements with submarines and escorted a total of 788 allied ships.

One of the few who gave Japan its due was Winston Churchill, who served as Britain’s first lord of the admiralty and wrote a prodigious history of the war. To him Japan was “another island empire situated on the other side of the globe” and “a trustworthy friend.” Similarly, Lord Grey, who served as Britain’s foreign secretary, wrote that “Japan was for us for many, many years a fair, honorable, and loyal Ally.” Nonetheless, when the time came for postwar negotiations, Churchill and Grey were out of office and Britain had obligations to Australia, New Zealand, and the United States, who had all given Britain their firm support in the war.

The Australians and New Zealanders, chips off the Anglo block, were alarmed by Japan’s reach in the Pacific at the war’s end in 1918, and equally aware of Britain’s diminished naval strength. They insisted Japan give up any of the former German holdings south of the equator. Likewise, the United States apprehended Japan, its navy, and its extensive Pacific outposts as a maritime rival and a potential threat to free trade in Asia. As a result, Japan, the United States, Britain, and its oceanic dominions now found themselves in a peculiar geographical and political puzzle.

Japan was Britain’s ally, had built a formidable navy, and had acquired far-flung Pacific bases. Australia and New Zealand were dependable British dominions but strongly preferred to have their security guaranteed by the motherland rather than by Japan. The United States never had a peacetime alliance with Britain, but Britain valued U.S. friendship, and the two democratic, commercial, naval powers sat astride the Atlantic Ocean. Meanwhile, Japanese and American interests and possessions in the Pacific were not separated by any discernible boundary and the two powers viewed each other as rivals. The Americans also insisted on an “Open Door” trading policy in China but Japan clearly had gained the upper hand over the Europeans in that chaotic country.

The Americans had some reason to be concerned about Japan’s new position in the northwest Pacific. Japan had been consolidating its control in southern Manchuria and Korea, had taken over Shantung, and had won most of its twenty-one demands from China. The Open Door policy, the idea that outside powers would compete on equal terms in China and respect its sovereignty, was seriously threatened by Japan’s increasingly advantageous position. Government in China was becoming ever more fragmented and corrupt.

The American government also had domestic pressures to deal with in regard to Asian policy. Navalists saw British power fading and Japanese power expanding. The trend seemed to be toward Japanese dominance in the Pacific. Likewise, American traders wanted the government to take a more aggressive stance that would give them some advantage—or at least, not put them at such a disadvantage in Asia in general and in China in particular. Christian missionaries were also keen to set to work on the vast populations now accessible to their gospel. But worst of all, and most outspoken, the racist Anti-Immigration League in California made barring Japanese immigrants from schools, jobs, and property the sine qua non of their agenda and, consequently, of California politics. The Californians now found allies in various anti-immigration societies in the eastern United States as well as in worker unions and even in recent European immigrants who feared the Asians would not only drive down wages but take their jobs. Thus, the nascent Japanese-American rivalry found expression even at the level of local politics.

Complicating matters further, the Western allies, including Japan, still had troops in Siberia. Their intervention there was a confused, fruitless, and embarrassing attempt to stave the Bolshevik Revolution, or rescue the Czech freedom fighters, or prop up an alternative government, or prevent the massive resources of Siberia from falling into somebody else’s hands, or something similar. Everyone, except perhaps the Japanese, was ready to leave Siberia but not so willing to leave first and allow Japan a free hand. Consequently, the peace conference at the palace Versailles was an infamous mess.

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Prudence of Tokugawa Isolation

From Geography and Japan’s Strategic Choices: From Seclusion to Internationalization, by Peter J. Woolley (Potomac Books, 2005), Kindle pp. 43-46:

Events outside Japan in the seventeenth century emphasized the prudence of the Tokugawa seclusion. This was the Age of Expansion—and not just for Europeans. In China, the Ming Dynasty was coming to an end at the hands of the Manchus, people the Ming once ruled. The Manchus gained control of Inner Mongolia before moving south and taking Manchuria and then Korea in 1637. They took the capital, Beijing, in 1644, prompting the Ming emperor to commit suicide. They spent the rest of the century subduing the remainder of China, defeating the last resistance in Taiwan in 1683. They would later add to their empire Outer Mongolia (1697) and Tibet (1720) to make the largest Chinese empire in history.

India had expanded to, then fallen victim to the expansion of others. The Mogul emperors had consolidated the vast subcontinent under their rule, adding the last big piece, Afghanistan, in 1581. By the end of the next century, however, the government had fallen into decline. Its infighting and inefficiency would eventually weaken and divide India to the point where the British could become the real rulers.

In Russia, Ivan the Terrible was creating an empire at the same time as Japan had been fighting its civil wars. Russians crossed the Ural Mountains into Asia and by 1584 had defeated the Tatars. They went on to colonize Siberia over the next several decades, reaching the Pacific Ocean by 1639, thereby becoming neighbors of Japan.

The Europeans continued to explore, conquer, and settle. In contrast to Tokugawa’s stable Japan, a chaotic Thirty Years’ War began in 1618 between Catholics and Protestants, which slowly engulfed the European continent. By its end, Germany was in ruins and hundreds of thousands were dead from disease, famine, and massacre. The Tokugawa strategy of seclusion then seemed like the wise choice. The only question was how long it could last.

The 250 years between the founding of the Tokugawa Shogunate in 1603 and the first American attempt to force Japan to abandon its seclusion in 1853 were not years of stagnation in or outside Japan. In Japan there was political stability but also long-term trends toward urbanization and bureaucratization. A middle class of merchants emerged: people who accumulated wealth but did not necessarily control land. Nor did they have the same obligations and restrictions as the government and ruling class.

To be sure, there was more change taking place outside Japan than there was within. Much of this change would impinge sooner or later on Japan’s foreign policy as well as its domestic harmony. While most writers focus on the technological changes of the era, social, political, and intellectual changes were just as important. If Europe’s seventeenth century was the Age of Expansion, its eighteenth century was the Age of Enlightenment, which laid the foundations not only of modern science but of democratic conceptions of government as well. Notions such as the divine right of kings, raison d’état, and the innate superiority of a ruling class were on their way out. While Japan remained secluded in the fifth reign of its Tokugawa Shogunate, the English philosopher John Locke was publishing his Second Treatise on Civil Government, emphasizing the triune values of individual liberty, the sanctity of property, and equality under the law. Montesquieu’s treatise advocating a separation of government’s basic functions into separate institutions, De L’Esprit des lois, followed in 1748. Jean Jacques Rousseau’s appeal to the “general will” of the people in Le Contrat Social followed in 1762. Adam Smith’s Wealth of Nations argued the advantages of free trade in 1776. And James Madison, Alexander Hamilton, and John Jay produced The Federalist Papers in 1787 and 1788. These works presaged an Age of Revolution. But in Japan none of this would be discussed: the most influential philosophers were Kamo no Mabuchi, Motoori Norinaga, and Hirata Atsutane.

A small school of Japanese writers began both to lead a return to ancient Japanese literature and to critique Chinese influences on Japan—influences they deemed to be impure blots and accretions on Japanese culture. Thus, one curious effect of Japan’s self-imposed seclusion was that the Chinese became the foreigners. The philosophers advocated the revival of Shinto, an indigenous animistic religion in which many things, living and inanimate, had kami, or spirits. Hundreds of native folk tales were attached to Shintoism, many supporting the notion that Japan was the center of creation and the emperor was divinely appointed.

Shinto had been gradually eclipsed by Buddhism, Confucianism, and Taoism, each of which made its way to Japan through Chinese and Korean missionaries as early as the sixth century. Kamo no Mabuchi (1697–1769) was, not coincidentally, the son of a Shinto priest and was most influential in attracting attention to and reverence for classic Japanese literature—literature that included Shinto mythology. Mabuchi was succeeded in his endeavor by a disciple, Motoori Norinaga (1730–1801). Motoori’s quest was to discover the true Japanese culture, now overlaid with so many foreign influences. He saw in Japan’s distant past an ideal society ruled by the descendents of Shinto deities— the emperors. His works and speeches became very popular. But his writing had more than nostalgic undertones. Demanding new reverence for the emperor was a subtle criticism of the Shogunate that ruled in the emperor’s name. And criticizing Confucianism was tantamount to criticizing the political leadership which not only had been schooled in Confucian thought but was— Motoori implied—subservient to China. And though the Shogun gave Motoori official honors, it was Motoori’s own disciple, Hirata, who drew the ultimate conclusion: that all gods were born in Japan and none outside, thus Japan and the Japanese were a category of creation all by themselves, one that was perfect and pure—when free from the corrupting influences of outsiders.

Hirata, born the same year that the Americans produced their Declaration of Independence, became the leader of a full-blown Shinto revivalist movement. That movement was subtly critical of the government, for which Hirata spent the last two years of his life under house arrest. Though he died before the opening of Japan, his disciples were later appointed to important posts in the government, bringing with them their ideas of Japanese cultural purity to the strategic conversation.

Perhaps fundamentalist ideas such as Shinto revivalism were also the result of the strange political climate in Japan. While politically stable and peaceful, social volatility threatened. Peace and stability had brought overpopulation and a recurring threat of famine, since trade was so severely restricted. This allowed merchant and artisan guilds, or kumi to monopolize a particular distribution, trade, or manufacture. The leaders of the kumi were rich and getting richer, and this naturally caused resentment in both the aristocratic class and the underclass. Women were feeling the brunt of a more and more regulated society under an increasingly fearful, conservative government: their dress, civic participation, businesses, and even leisure arts were more and more carefully proscribed. Meanwhile, the police were easily corrupted and the highest officials were profligate in their spending and increasingly arbitrary in their enforcement of laws. All of these consequences and benefits of seclusion would be starkly outlined when Japan was confronted by the need to reevaluate its strategy of seclusion.

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Oxcarts Into the Khmer Jungle

From Prisoners of Class: A Historical Memoir of the Khmer Rouge Revolution, by Chan Samoeun, tr. by Matthew Madden (Mekong River Press, 2023), Kindle pp. 141-143:

The sun rises dimly and the sounds of oxen calling moo! moo! moo! mixed with the sound of their wooden bells clack! clack! clack! and metal bells clang! clang! clang! awaken us from sleep. We are surrounded by hundreds of oxcarts pulled by small oxen. Other oxcarts hurriedly approach, churning up clouds of dust behind them. Where have they come from? Have they come to transport us? The answer becomes clear when we are ordered to board the carts and continue our journey onward.

Where are we going? They don’t tell us. They are a very secretive bunch. Trucks, trains, tractors—they never tell us where we are going. If we ask the cart drivers, they might as well not answer at all because we don’t know the area anyway. But we do know that they are taking us to a place where trucks and tractors can’t go. Damn! Maybe we really are going to eat the stones of the mountains. No, there are no mountains here. As Life Slaves [an epithet coined by the author to denote the “new people,” the class of people treated most harshly by the Khmer Rouge (though sometimes defined as everyone except the cadres); opposite: Life Masters; p. 644], we are prepared to accept our fate.

Last night we slept outside some village. Now the oxcarts take us over a wooden bridge across a large canal [the moat around the town] and into the village. We see a sign reading “Phnom Srok District Primary School.” When we arrive in the village, the locals—young and old, male and female—stand around in an orderly fashion watching us as though waiting to welcome a kathen tean parade [annual festival when clothing is donated to the monks]. Indeed, it’s a parade like none they’ve ever seen: hundreds of oxcarts, one after another.

The carts steer through the village and then back out again. We pass over a sandy road through rice fields and sparse trees. I think of my family moving from our house north of Wat Tuol Tumpung to the shores of Boeng Trabek more than nineteen years ago. We had ridden on an oxcart through fields of kantraeuy [Chrysopogon sp.] and barang [Urochloa sp.] grasses with small reang [Barringtonia sp.] and trah [Combretum sp.] trees growing here and there in clumps. At that time, I had ridden the cart with my mother. But now there is no mother on the cart with me. [She died of starvation.]

The small oxen struggle to pull the carts along the sandy road, making me feel particularly sorry for them. I ask the driver, “Father, why are the cows here so small?” “Nephew, this land can only support small cows like this. We can’t use the big ones because there is so little grass here that the cows have to eat prech leaves.” Prech leaves? What are prech leaves? I used to know of a novel (or maybe a movie) entitled The Hunter’s Trail, the Prech Buds. Prech must be in the jungle, where a hunter goes to hunt animals. This driver’s home village must be near the jungle. Are we going to live in his village?

After passing through the fields and forests for a while, we enter a village. It’s a fairly small village with dense stands of banana trees, coconut trees, papaya trees, and manioc [= tapioca] shrubs growing here and there. But we couldn’t even see it from very far away. The villagers are surprised at our presence, and they call out to each other and stand around staring at us.

The people of Phnom Srok had looked at us with familiar gazes, but these villagers look at us with amazement and wonder, as though they’ve never seen such a thing. Perhaps they’re as puzzled as we are, wondering where we are going.

I tap the driver and ask, “Uncle! What village is this?”

“This is Boh Sbov village, Nephew,” the cart driver replies. None of the cart drivers are soldiers or members of the Organization. They are all locals with oxen and carts who have been gathered from various villages to help transport us. After leaving the village, we again pass through rice fields, then through scattered clumps of trees, then through sparse trees, then through forests so wild they nearly overgrow the cart road, forests with tall thin trees. They are taking us into the jungle! Are they taking us to live in the jungle? We drive through a forest with large, tall trees and after a while the carts begin to stop one after the other, about ten or fifteen meters apart.

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Khmer Rouge Stated Goals

From Prisoners of Class: A Historical Memoir of the Khmer Rouge Revolution, by Chan Samoeun, tr. by Matthew Madden (Mekong River Press, 2023), Kindle pp. 78-80:

One day, about a week after the groups and villages are organized, we receive an order to attend a meeting in Tuol Tnaot at 7 p.m. Each family is to send one representative. When we return from work in the evening, we hurriedly eat dinner and head out for the meeting at the appointed time.

Tonight is a new moon and there is no moonlight. We all sit on the ground in front of a wooden house with a tiled roof beside the highway, near the mouth of the road leading to Wat Don Sar. A small kerosene lamp has been lit and casts a flickering light on the meeting.

A revolutionary cadre dressed in black and wearing a black cap on his head and a krama around his neck comes and stands before us to announce the start of the meeting. We don’t know his name or his rank, and we can’t see his face clearly in the dark. He begins to speak:

“Greetings, fathers and mothers, brothers and sisters, who have just been evacuated from Phnom Penh. The Revolutionary Organization regrets taking so long to get you organized into groups and villages. Our Organization has faced many responsibilities and has been very busy. Now we have gotten you organized, so you ought to understand the political line of the Revolutionary Organization and the way of life in revolutionary society. The Revolutionary Organization has the political aim of annihilating all traces of the regime that ruled the country for sixteen years [Sihanouk, 1954-1970], as well as the five-year, one-month regime [Lon Nol, 1970-1975]. Therefore, anything in the image or spirit of these two regimes must be obliterated. Fathers and mothers, brothers and sisters who used to live under these two regimes, you must learn to align, temper, and build yourselves to become suitable as a revolutionary people.

“Cast off the morality of vice! The morality of exploitation! The morality of taking advantage of others! Obey the discipline of the Organization! Don’t be free! Don’t have your own opinions! Don’t be vague in your consciousness!

“Food will be distributed according to your labor. Those comrades who work will receive food. The Organization has no need for the lazy or the worthless!

“The wheel of history rolls forward! No one can stop the wheel of history! Whoever puts forth his arm will lose his arm! Whoever puts forth his leg will lose his leg…”

This is our first lesson. We hear them say nothing about returning to Phnom Penh. We hear only the words “revolution,” “annihilate,” “temper.” Now we see clearly: They don’t support Sihanouk’s royalist regime as Dad thought. They will squeeze us because we are the people of the two regimes that the Revolutionary Organization must annihilate.

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Leaving Phnom Penh, 1975

From Prisoners of Class: A Historical Memoir of the Khmer Rouge Revolution, by Chan Samoeun, tr. by Matthew Madden (Mekong River Press, 2023), Kindle pp. 56-59:

Between dawn and 11 a.m., we are finally able to cross the Monivong Bridge, and we continue beyond to the Chbar Ampov subdistrict headquarters building where we stop to rest and prepare food. Here there are tamarind trees with cool shade. My brothers and I go to look for water for cooking rice. We figure that drawing water from the river will be easier than searching for well water at local houses. We walk through Chbar Ampov Market (the old market on the south side of the highway) and head for the river.

This is the first time in my life that my eyes have ever witnessed such an awful scene. Only four days ago, this was a battleground, and large brick-and-cement houses have been demolished, with chunks of brick and cement of all sizes, shards of roof tiles, dishes, pots and pans, tables, and chairs littering the ground all over the road. In the gendarmerie post, the body of a woman lies face up on a desk, naked and swollen, maggots perforating her flesh. Along the riverbank lie the bloated corpses of soldiers, some on the banks, others floating half in and half out of the water. Some bob up and down on the water’s surface, occasionally washing up against the bank. The water here, which appeared from above to be decent, is in actuality covered in a slick of dark-green foam mixed with grease from the corpses. The river water is undrinkable, and we return empty-handed.

As our thoughts drift with the smoke into the sky, suddenly the sound of gunshots pierces the air: bang! bang! bang! Startled and shaken, nearly losing my grip on the bicycle handlebars, I look around, worried that someone has just been wounded or killed. I think this because as we rested a little earlier, we heard that this morning a soldier shot and killed two people who took rice from a warehouse on the west side of the river. But I can’t see that anything has happened. The crowd continues walking forward. Then a military vehicle comes driving against the flow of foot traffic with two or three black-clad soldiers sitting on the hood. They are the ones who fired the shots, to open the road. We squeeze together on the right side of the road to allow the vehicle to pass.

We have walked another 200 meters when suddenly a mid-Pisakh [=April/May] rain shower begins to pour down without the slightest warning. Our bundles of bedding and clothes are soaked. We continue forward in the rain until we are nearly to Wat Niroth before finding shelter.

The locals here have all been evacuated. We take shelter in a wooden house with a corrugated iron roof whose owner was a fisherman. Up in the house, there are still several old fishing nets of various types and sizes. We salvage one small net and one larger net to take with us. We rest at the house for two nights until our bedding and clothes are dry and then continue our journey.

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Evacuating Cambodian Cities

From Prisoners of Class: A Historical Memoir of the Khmer Rouge Revolution, by Chan Samoeun, tr. by Matthew Madden (Mekong River Press, 2023), Kindle pp. 45-46:

I dash into the house and call out, “Dad! Mom! They’re forcing everyone out of the city!” But my neighbors and family are busy celebrating peace and the end of the war and the spoils of victory at the hands of the Organization; they are not interested in what I have to say.

I have just spent a day filled with worry and fear. My family has just spent a day celebrating with a happiness that they haven’t seen for five years. Everything that I had just imagined to myself was all wrong—especially the reaction of my parents. In fact, my parents haven’t worried a bit about my absence. They feel that everything is going wonderfully. They have figured that I was gone all day tasting the joy of the birth of a new Khmer society.

The neighbors who have been going back and forth to gather loot from the Chamkar Mon warehouses know perfectly well that people are being evacuated from the city. But they assume that this matter does not affect them, that they won’t be ordered out by the Organization, because the Organization has allowed them to take freely from the warehouses.

Almost every family goes out to collect loot and stockpiles it in their house. My younger brothers procure three sacks of rice, several cases of beer, two or three mattresses, and large amounts of salt, fish sauce, soy sauce, and soft drinks, and pile them all over the house.

A French proverb says that “a single swallow does not herald the arrival of Spring.” I am but a lone swallow, the one person who desires to instill fear and an awareness of what will come. But no one believes me! They only believe in what is plain: that they have become wealthy without the necessity of effort. Let the neighbors refuse to believe, but I must win over my own family. My mother doesn’t matter; my father is the one who controls the power in the family.

I attempt to speak with my father about what is on my mind, but he objects, saying, “A-Moeun! You aren’t thinking straight. If they have just taken the city, what is the point of forcing us out? Do you remember what happened last year? People in Steung Mean Chey and Boeng Tumpun fell prey to propaganda that they would be forced out, and they fled in the middle of the night all the way to the riverfront by the palace. When they went back home, all of their stuff was gone.”

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Cambodia, April 1975

From Prisoners of Class: A Historical Memoir of the Khmer Rouge Revolution, by Chan Samoeun, tr. by Matthew Madden (Mekong River Press, 2023), Kindle pp. 11-12:

Cambodia is a small Southeast Asian kingdom, bordered by Vietnam on the east, Thailand on the west and north, and Laos to the north. Its primary religion is Theravada Buddhism. Its main ethnic majority are referred to as Khmers, and the national language is Khmer. The capital city, sitting at the confluence of the Mekong and Sap rivers, is called Phnom Penh.

The kingdom was colonized by France for nearly a century, from 1863 until 1953 when it secured full independence from France under the leadership of King Norodom Sihanouk. Sihanouk abdicated the throne a year later to take a leading role in Cambodian electoral politics, which he dominated for the next fifteen years as a popular and powerful head of state.

On 18 March 1970, Sihanouk was deposed in a parliamentary coup by his prime minister, General Lon Nol. This seminal event broke Sihanouk’s long and carefully maintained neutrality that had kept Cambodia out of the Vietnam War raging next door, as Lon Nol immediately aligned with the United States against the communists, causing the conflict to spill over into Cambodia.

Thus began a bloody civil war, as Lon Nol founded the Khmer Republic, notoriously corrupt and heavily funded by United States military aid; and the embittered Sihanouk, with Chinese support, publicly allied himself with the Cambodian faction of communists, dubbed (by him) the “Khmer Rouge,” in an armed resistance against the new government. Hoping for a return to power, Sihanouk allowed himself to be made the nominal figurehead of this armed resistance, and because he was highly revered by many Cambodians, especially in the countryside, this decision lent tremendous influence and strength to the Khmer Rouge in recruiting large-scale support from the Cambodian populace.

Five years of violent conflict and devastating national division led, ultimately, to an imminent Khmer Rouge victory in mid-April 1975. As Khmer Rouge forces surrounded Phnom Penh for the final battle against disintegrating government forces and prepared to capture the city, the city’s population eagerly awaited the end of the war and the return of peace.

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