... on the question: “What does it mean for my family or me to forgive the Khmer Rouge?” — Socheata Poeuv On January , more than eighty thousand Cambodians gathered in Phnom Penh’s Olympic Stadium to commemorate the day Vietnamese...

... think she is Khmer, but Trang also described how suppressing her Vietnamese identity is hard for her: Vietnamese people say I am Cambodian because I have dark skin which is okay because I am Cambodian not Vietnamese . . . I'm afraid. Khmer talk about the Vietnamese taking the land. That's why...

... a fellowship so I can reflect and write about trauma, arts, and history. It was April 17, 1975, that the Khmer Rouge entered the city of Phnom Penh, the place of my birth — It is exactly thirty years ago. It is hard to imagine that I survive and am...

... to citizenship and to the capitalism of Asians in America. Today, Cambodians (Khmers) are part of a larger outflow of war refugees caused by U.S. involvement in Indochina. I have worked among Khmer refugees to explore...

... Boran is a Cambodian refugee who as a very young child came to the United States with his family in the s, having ed the brutal Khmer Rouge. After serving a sentence for a crime he committed as a young man, he was not released but instead...

... and the negotiations of resettlement, and problematizes the notion of “return” that is central to the exilic desire. Exiled Memory: History, Identity, and Remembering in Southeast Asia and Southeast Asian Diaspora Khatharya Um On April the Khmer Rouge marched into Phnom Penh, Cambo...

... is that of an abandoned street. In the background are concrete shop- house blocks. The buildings appear intact although the street is otherwise deserted. The caption reads “the genocidal regime” (robob broleypuichsas), a pointed reference to the Khmer Rouge. Its...

... for Khmer Studies, Siem Reap, Cambodia. Dr. Peycam is the author of The Birth of Modern Political Journalism, Saigon, 1916 – 30 (2012). Ben Tran is an assistant professor of Asian Studies and English at Vanderbilt University. He...

... stud- ies.” Southeast Asian American studies must do so in order to account for people like U Sam Oeur, the Khmer poet and politician who challenges area studies’ alignment of a “people” with their “area.” Born in Cambodia...

... themselves differentiated according to ethnic origin. In Cochinchina, the categories included the ethnic Vietnamese (Kinh), the mixed Vietnamese –  Chinese (Minh Hương),23 the Khmers from Cochinchina (Khmer Krôm), the Chams, and the hill tribes (Moïs...

... suggest important theoretical and methodological interventions into how one studies “trauma art.” Examining post–Khmer Rouge cultural pro- ductions, Judy Ledgerwood, Judith Hamera, Rachel Hughes, and Boreth Ly, trouble the relationships...

... studies, and speci cally blindness as both a metaphor and a malady af icting Cambodian women survivors of the Khmer Rouge regime, see Fiona I. B. Ngô, “Sense and Subjectivity,” Camera Obscura: Femi- nism, Culture, and Media Studies...

... at a scholarly conference —  our conference — of a published work about his own survival during the murderous Khmer Rouge purges in Cambodia, where he was born. Ly bracketed the reading of his essay with recorded music and projected onto...

... led a peace walk from Thailand to Cambodia right after the Khmer Rouge genocide in “The Buddha called the practice of mindfulness ‘the only way.’ Always in the present. At this very moment. From moment to moment. In all activity...

.... You speak Vietnamese, Cantonese, Khmer, French, Mon to another by the Red River. Still it is in the air. Cry of this unspoken word. You look past my eyes. Do you not know me...

...- rat ic Kampuchea .” I ncor po r a t i ng romantic v ie w s about “ t r ad i t iona 1” Khmer purity into Marxism resulted in a (temporary) negation of capital- ism without any possibility of transcei ence to what Marxists considered...

... (then there are) renders the remaining classical- language terms casual, loosening the logical binding between each listed term. The listing of the names of heavenly bodies parallels the counting of exotic tributes submitted to the Ming Emperor Yongle. Hormuz offers a pair of dark blue lions, Khmer brings four white...

...) writes, “No one imagines, I presume, that the broad masses of the Chinese people give a fig for what happens along the colonial border between Cambodia and Vietnam. Nor is it all likely that Khmer and Vietnamese peasants wanted wars between their peoples or were consulted in the matter.” 4 The G20...

... and transforms the rhythmic, tonal, acoustic, and harmonic elements of Khmer, Chinese, and other Asian music in conjunction with Western idioms such as Latin cha- cha, bolero, paso doble, and tango as a result of centuries of colonial...

... designed, in part, to motivate immigrant students and at the same time influence newcomer communities. For example, after taking two Asian American studies courses, Chanda, a Cambodian woman who lost most of her family in the Khmer Rouge...