This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

The Khmer Loeu (Khmer: ខ្មែរ​លើ) are the Mon–Khmer highland tribes in Cambodia. Although the origins of these groups are not clear, some believe that the Mon–Khmer-speaking tribes were part of the long migration of these people from the northwest. The Austronesian-speaking groups, Rade and Jarai, apparently came to coastal Vietnam and then moved west, forming wedges among some of the Mon–Khmer groups. The Khmer Loeu are found mainly in the northeastern provinces of Ratanakiri, Stung Treng, and Mondulkiri. The Cambodian government coined the word Khmer Loeu--literally "Highland Khmer"--in the 1960s in order to create a feeling of unity between the highland tribal groups and the ruling lowland ethnic Khmer. Previously they had been designated as 'Montagnards' by the colonial French administration. Traditionally the Khmer have referred to these groups as phnong and samre, both of which have pejorative meanings. Some of the highland groups, in fact, are related in language to the Khmer, but others are from a very different linguistic and cultural background.

History[link]

Khmer Loeu form the majority population in Ratanakiri and Mondulkiri provinces, and they also are present in substantial numbers in Kratié Province and Stung Treng Province. Their total population in 1969 was estimated at 90,000 people. In 1971 the number of Khmer Loeu was estimated variously between 40,000 and 100,000 people. Population figures were unavailable in 1987, but the total probably was nearly 100,000 people.

Most Khmer Loeu live in scattered temporary villages that have only a few hundred inhabitants. These villages usually are governed by a council of local elders or by a village headman.

The Khmer Loeu cultivate a wide variety of plants, but the main crop is dry or upland rice grown by the slash-and-burn method. Hunting, fishing, and gathering supplement the cultivated vegetable foods in the Khmer Loeu diet. Houses vary from huge multifamily longhouses to small single-family structures. They may be built close to the ground or on stilts.

During the period of the French Protectorate, the French did not interfere in the affairs of the Khmer Loeu. Reportedly, French army commanders considered the Khmer Loeu as an excellent source of personnel for army outposts, and they recruited large numbers to serve with the French forces. Many Khmer Loeu continued this tradition by enlisting in the Cambodian army.

In the 1960s, the Cambodian government carried out a broad civic action program—for which the army had responsibility—among the Khmer Loeu in Mondulkiri, Ratanakiri, Stung Treng, and Koh Kong provinces. The goals of this program were to educate the Khmer Loeu, to teach them Khmer, and eventually to assimilate them into the mainstream of Cambodian society. There was some effort at resettlement; in other cases, civil servants went out to live with individual Khmer Loeu groups to teach their members Khmer ways. Schools were provided for some Khmer Loeu communities, and in each large village a resident government representative disseminated information and encouraged the Khmer Loeu to learn the lowland Khmer way of life. Civil servants sent to work among the Khmer Loeu often viewed the assignment as a kind of punishment.

In the late 1960s, an estimated 5,000 Khmer Loeu in eastern Cambodia rose in rebellion against the government and demanded self-determination and independence. The government press reported that local leaders loyal to the government had been assassinated. Following the rebellion, the hill people's widespread resentment of ethnic Khmer settlers caused them to refuse to cooperate with the Cambodian army in its suppression of rural unrest. Both the Khmer and the Vietnamese communists took advantage of this disaffection, and they actively recruited Khmer Loeu into their ranks. In late 1970, the government forces withdrew from Rstanakiri and Mondulkiri provinces and abandoned the area to the rapidly growing Khmer communist insurgent force, the Revolutionary Army of Kampuchea, and to its Vietnamese mentors. There is some evidence that in the 1960s and in the 1970s the Front Uni pour la Libération des Races Opprimés (FULRO—United Front for the Liberation of Oppressed Races) united tribes in the mountainous areas of southern Vietnam and had members from Khmer Loeu groups as well as from the Cham in Cambodia.

In the early 1980s, Khmer Rouge propaganda teams infiltrated the northeastern provinces and encouraged rebellion against the central government. In 1981 the government structure included four Khmer Loeu province chiefs, all reportedly from the Brao group, in the northeastern provinces of Mondulkiri, Ratanakiri, Stung Treng, and Preah Vihear. According to a 1984 resolution of the PRK National Cadres Conference entitled "Policy Toward Ethnic Minorities," the minorities were considered an integral part of the Cambodian nation, and they were to be encouraged to participate in collectivization. Government policy aimed to transform minority groups into modern Cambodians. The same resolution called for the elimination of illiteracy, with the stipulations that minority languages be respected and that each tribe be allowed to write, speak, and teach in its own language.

The major Khmer Loeu groups in Cambodia are the Kuy, Mnong, Stieng, Brao, Tampuan, Pear, Jarai, and Rade. All but the last two speak Mon–Khmer languages.

In the late 1980s, about 160,000 Kuy lived in the northern Cambodian provinces of Kampong Thom, Preah Vihear, and Stung Treng as well as in adjacent Thailand. (Approximately 70,000 Kuy had been reported in Cambodia itself in 1978.) Most of the Kuy have been assimilated into the predominant culture of the country in which they live. Many are Buddhists, and the majority practice wet-rice cultivation. They have the reputation of being skilled blacksmiths.

The Brao, Kreung, and Kavet inhabit the northeastern Cambodian province of Ratanakiri and adjacent Laos. All three speak different, though mutually intelligible, dialects of the same language. They share a very similar culture, with matrilineal descent. In 1962 the Brao population in Laos was estimated at about 9,000. In 1984 it was reported that the total Brao population was between 10,000 and 15,000. About 3,000 Brao reportedly moved into Cambodia from Laos in the 1920s. The Brao live in large villages centered on a communal house. They cultivate dry-rice and produce some pottery. They appear to have a bilateral kinship system.

• Kreung village near Ban Lung
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  A meeting house

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  A sacred grove of a banana spirit

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  Cabins for unmarried youth

The Tampuan number about 25,000, according to a 1998 census. They have a Mon–Khmer language, and practice a form of animism. They have matrilineal descent.

A total of 23,000 Mnong were thought to be living in Cambodia and in Vietnam in the early 1980s. In Cambodia the Mnong are found in Mondulkiri, Kratié, and Kampong Cham provinces in villages consisting of several longhouses each of which is divided into compartments that can house nuclear families. The Mnong practice dry-rice farming, and some also cultivate a wide variety of vegetables, fruits, and other useful plants as secondary crops. Some subgroups weave cloth. At least two of the Mnong subgroups have matrilineal descent. Monogamy is the predominant form of marriage, and residence is usually matrilocal. Wealth distinctions are measured by the number of buffalo that a notable person sacrifices on a funereal or ceremonial occasion as a mark of status and as a means of eliciting social approval. Slavery is known to have existed in the past, but the system allowed a slave to gain freedom. The Stieng are closely related to the Mnong. Both groups straddle the Cambodian-Vietnamese border, and their languages belong to the same subfamily of Mon–Khmer. In 1978 the Cambodian Stieng numbered about 20,000 in all. The Stieng cultivate dry-field rice. Their society is apparently patriarchal, residence after marriage and is patrilocal if a bride-price was paid. The groups have a very loose political organization; each village has its own leaders and tribunals.

Several small groups, perhaps totalling no more than 10,000 people in Cambodia and southeastern Thailand, make up the Pearic group. The main members are the Pear in Battambang, Pursat, and Kampong Thom provinces; the Chong in Thailand and Battambang Province; the Saoch in Kampot Province; the Samre in what was formerly Siem Reap Province; and the Suoi in Kampong Chhnang Province. Some believe that this group constitutes the remnant of the pre-Khmer population of Cambodia. Many members of the Pearic group grow dry-field rice, which they supplement by hunting and by gathering. They have totemic clans, each headed by a chief who inherited his office patrilineally. Marriage occurs at an early age; there is a small bride-price. Residence may be matrilocal until the birth of the first child, or it may be patrilocal as it is among the Saoch. The village headman is the highest political leader. The Saoch have a council of elders who judge infractions of traditional law. Two chief sorcerers, whose main function is to control the weather, play a major role in Pearic religion. Among the Saoch, a corpse is buried instead of being burned as among the Khmer.

The Austronesian groups of Jarai and E De (also known as Rhade) form two of the largest ethnic minorities in Vietnam. Both groups spill over into northeastern Cambodia, and they share many cultural similarities. The total Jarai population stands at about 200,000; the E De number about 120,000. According to 1978 population figures, there were 10,000 Jarai and 15,000 E De in Cambodia in the late 1970s. They live in longhouses containing several compartments occupied by matrilineally linked nuclear families. There may be twenty to sixty longhouses in one village. The Rade and Jarai cultivate dry-field rice and secondary crops such as maize. Both groups have exogamous matrilineal descent groups (consanguineous kin groups that acknowledge a traditional bond of common descent in the maternal line and within which they do not marry). Women initiate marriage negotiations and residence is matrilocal. Each village has its own political hierarchy and is governed by an oligarchy of the leading families. In the past, sorcerers known as the "kings of fire and water" exerted political power that extended beyond an individual village. The Rade and the Jarai have been involved intimately in the FULRO movement, and many of the leaders in the movement are from these two groups.

See also[link]

Zomia (geography)

External links[link]

• EMU International - Organization creating a phonology and writing system for the Tampuan
• Jarai in Cambodia - Site dedicated to linguistics among the Jarai people of Cambodia
• Article about Cambodia's Tombon Hill Tribe by Antonio Graceffo
• Ethnic diversity on the Saison River by Antonio Graceffo
• The Brao and The Elephant by Antonio Graceffo
• Big Stories, Small Towns http://bigstories.com.au/#/town/banlung Online documentary about Tampuan villages in Banlung, Ratanakiri

 This article incorporates public domain material from websites or documents of the Library of Congress Country Studies.

Sinn Sisamouth
King of Khmer Music
Background information
Born	August 23, 1932 Stung Treng, Cambodia
Died	June 18, 1976 Koh Thom, Kandal Province, Cambodia
Genres	Psychedelic rock Garage rock Traditional Khmer music Romvong Saravan Jazz Bosanova Twist Jerk Latin Blues Cha Cha Cha Madizon Hala Hala Agogo Film Music
Occupations	Singer, Lyric and Music composer, bandleader, producer, Film producer
Instruments	Mandolin Sro lai Pey Pok
Years active	1957–1975
Labels	Independent
Associated acts	Ros Sereysothea, Pan Ron, So Savoeun, Houy Meas, Haim Sovann
Notable instruments
Mandolin

This article contains Khmer text. Without proper rendering support, you may see question marks, boxes, or other symbols instead of Khmer script.

Sinn Sisamouth (Khmer: ស៊ីន ស៊ីសាមុត [sɨn siːsaːmut]; 23 August 1932 – 18 June 1976) was a famous and highly prolific Cambodian singer-songwriter in the 1950s to the 1970s.

Widely considered the "King of Khmer music", Sisamouth, along with Ros Sereysothea, Pan Ron, and other artists, was part of a thriving pop music scene in Phnom Penh that blended elements of Khmer traditional music with the sounds of rhythm and blues and rock and roll to make a Westernized sound akin to psychedelic or garage rock. Sisamouth is believed to have been killed under the Khmer Rouge regime.

Biography[link]

Early life[link]

Sinn Sisamouth was born in August 23, 1932 in Stung Treng Province, the son of Sinn Leang and mother Seb Bunlei who was of Lao-Chinese descent.^[1]

He was the youngest of four siblings, with one brother and two sisters. His father was a prison warden in Battambang Province and was then a soldier during the Colonial Cambodia period. His father died of disease and his mother remarried, and the union resulted in two more children.

Sisamouth attended Central Province of Stung Treng Elementary School when he was five. At the age of six or seven, he started to show interest in the guitar, and he would be asked to perform at school functions. He was also interested in Buddhist scripture and other books, as well as playing soccer and flying kites.

Around 1951, he passed elementary school and intended to study medicine in Phnom Penh, but continued working at becoming a singer and writing songs. Just as he had in elementary school, he became well known in his school for his music, and was asked to sing at school ceremonies.

By the time Cambodia was granted independence from France in 1953, Sisamouth's fine singing voice landed him a spot on national radio as a regular singer. He also continued his studies, working at Preah Ketomealea Hospital.

Music career[link]

After completing medical school, Sisamouth became a nurse and married his cousin, Keo Thorng Gnut in an arranged marriage. The couple had four children. But he was also a very famous singing star in Cambodia, and his life as a celebrity eclipsed his family life.

He possessed a clear crooning voice which, combined with his own compositions about the pleasures and pains of romance, made him an idol. He sang many ballads, as well uptempo rock numbers that featured prominent, distortion-laden guitar, pumping organ and loud, driving drums. Other arrangements were more Latin jazz-sounding, featuring woodwinds, brass, and auxiliary percussion.

In the early 1950s he became a protege of Queen Kossomak Nearyrath. He was selected into the Vong Phleng Preah Reach Troap (classical ensemble of the Royal Treasury) where together with Sos Matt, he performed at royal receptions and state functions. A number of songs he wrote subsequently bore the unmistakable melancholic melodies of traditional Khmer music he performed in those formative years. In the mid-1950s a romantic ballad "Violon Sneha", composed by violinist Hass Salan, catapulted Sisamouth into stardom. In recent years the song has been re-issued by a large number of modern performers, including Song Seng Horn, who comes from Rhode Island, Mol Kamach (a singer and guitarist of the 1960s who escaped the Khmer Rouge rule and is now living in France), Nay Sieng (a Khmer based in France), and Him Sivonn (a female vocalist from Phnom Penh).

Most of Sisamouth's tape recordings from this period did not survive the years of social upheaval however, although now and then some of Sisamouth's 1950s and early 1960s hits are rerecorded successfully. One such hit, "Srey Sros Khmeng", re-emerged from oblivion with Suong Chantha's 2002 faithful rendition. Sisamouth's other hits of the same period include "Anussavry Phnom Kravanh", "(Chett Srey doch) Chong Srol", "Thngay Dob Pee Thnou", "Thngay Muoy Kakkda", "Teuk Keb", "Stung Pursat", and "Prek Eng Oss Sangkhim".

Beginning in around 1963, Sisamouth started recording on the Vat Phnom label. His "Champa Batdambang" won immediate acclaim across the country. In a 1971 Phnom Penh television show, Sisamouth's interviewer recalled that "Champa Batdambang" was the first song sung on the inauguration of the station in 1965.

What captured Sisamouth's audience was the use of a four-piece, rock and roll band instrumentation with guitars and percussion, a departure from a backing band of wind instruments. He also experimented with Latin music, an infatuation that may have started with Prince Norodom Sihanouk's compositions such as "Reatry Del Ban Chuop Pheak" and "Phnom Penh".

Sisamouth's popularity nevertheless did not eclipse the work of other recording artists, notably those who sang at the National Radio such as Eum Song Seurm and Huoy Meas. Meas Hok Seng, a voice artist at the Phnom Penh University of Arts ("Sala Rachna") also achieved celebrity status in 1966 with "Lolok Nhi Chmaul". Hits by these artists often came from the pen of lyricist Ma Lao Pi, a talented poet and broadcaster now living in California, whose masterpieces include "Day Samot Trapaing Roung" and "Lolok Nhi Chmaul". Despite occasional hits such as "Akassyean", Sos Matt on the other hand appeared to have been unfairly sidelined in the commercialisation of music that took place with the arrival of recording productions such as Vat Phnom and Chan Chaya.

In the late 1960s and early 1970s, Sisamouth sang the soundtrack songs to a number of popular films, such as Orn Euy Srey Orn, Tep Sodachan, and Thavory Meas Bong. In "Peou Chhouk Sar", a 1967 success directed by Tea Lim Kaing, Sisamouth captured the poignant breakup of lead actors Dy Saveth and Chea Yuthan with his "Neavea Chivit". Over his long career, Samuth recorded many duets with female singing partners including, in the early 1960s, Mao Sareth, Keo Settha, Chhunn Vanna, Huoy Meas, Ros Sereysothea, and Penn Ron. Penn Ron began recording with Sisamouth in 1966. Ros Sereysothea started her career in around 1967 with the hit "Stung Khieu". Her high, crisp voice nicely balanced the deeper-toned voice of Sisamouth. Nevertheless the quality of Sisamouth's songs deteriorated rapidly in the 1970s, save for a few notable examples written by lyricist Voy Ho who had been a long standing colleague. Over that same period Samuth adapted a number of Thai songs into his repertoire.

From 1972 to 1973 music publisher Kruorch Bunlyhe issued A Collection of Sentimental Songs, which contained 500 of Sinn Sisamouth's songs. It is estimated that he wrote thousands of songs, possibly at least one for each day he was famous, his son Sinn Chaya has said.

Along with his original works, Sisamouth also introduced many Western pop tunes to Cambodia, simply writing new verses in Khmer language. Examples include "The House of the Rising Sun" as "I'm Still Waiting for You" (a particularly good showcase of his sustained phrasing and baritone voice), "Black Magic Woman" (drawing influence from the Santana version) under the title "I Love Petite Women", "Sugar Sugar" and "Quando My Love".

The Killing Fields[link]

This unreferenced section requires citations to ensure verifiability.

In the aftermath of the coup d'état by the Lon Nol government on March 18, 1970, which saw the overthrow of the rule of Prince Norodom Sihanouk, Sisamouth started to sing propaganda songs in support of the fledgling Khmer Republic. One such song that became an enduring classic was "Mae Owy Ao Yoann", telling the story of a mother giving a mantra-covered magic vest to her soldier son on his way to battle. Referring to communist troop movements over Cambodian territory during the Vietnam War, a verse in the same song said that the deposed king had sold out Cambodian land to the Viet Cong. Such criticisms of the royal family were unprecedented, not least given that Sisamouth had been a protege of Queen Kossomak Nirirath, mother of Prince Sihanouk. The Khmer Rouge takeover of Phnom Penh on April 17, 1975 saw Sisamouth forced out of the city, along with millions of other residents.

By this time he had remarried, to a dancer in the royal ballet, who was pregnant at the time with the couple's second child.

The circumstances of his death in the Killing Fields are unknown, but he had connections with the old government, was highly educated, and was an artist – all trappings of a society that Pol Pot sought to eradicate. One apocryphal story is that before he was to be executed, Sisamouth asked that he be allowed to sing a song for the cadre; but the cold-hearted soldiers were unmoved and after he finished singing, killed him anyhow.

Legacy[link]

Because his presence and influence on Cambodian music was so great, he is still a household name and remains popular to this day in Cambodia. Three children from Sisamouth's first marriage survived the Khmer Rouge and one son, Sinn Chanchhaya, became a singer for the Cambodian Radio, though he himself has admitted he could not be compared to his father.

Although all the master tapes of his studio recordings are thought to have been destroyed by the Khmer Rouge, his work lives on in recordings created from cassettes and LPs that have subsequently been transferred to CD, and are often heard on Cambodian radio stations.

Sisamouth, his frequent duet partner Ros Sereysothea. and other Cambodian singers of the era, including Meas Samoun, Chan Chaya, Choun Malai, and Pan Ron, are featured on the soundtrack to Matt Dillon's film City of Ghosts. Tracks by Sisamouth are "Mou Pei Na" and "Ne Te Fache Pas".

See also[link]

• Sinn Sisamouth discography

References[link]

• A Brief Biography of Sinn Sisamouth (retrieved from archive.org on December 22, 2006).

External links[link]

• Camweb: Sinn Sisamouth Songs Some songs of Sisamouth in Real Audio format
• Sinn Sisamouth song downloads at Khmer Rocks
• Don't Think I've Forgotten – A documentary about the Khmer rock and roll scene.
• km:ស៊ីន ស៊ីសាមុត

• Sinn Sisamouth Biography