A Problem from Hell: America and the Age of Genocide. Samantha Power
Kampuchea.”
They could not flirt. Only Angkar could authorize sexual relationships. The pairings for weddings were announced en masse at the commune assemblies.
They could not pray. Chapels and temples were pillaged. Devout Muslims were often forced to eat pork. Buddhist monks were defrocked, their pagodas converted into grain silos.
They could not own private property. All money and property were abolished. The national bank was blown up. Radios, telephones televisions, cars, and books gathered in the central squares were burned.
And they could not make contact with the outside world. Foreign embassies were closed; telephone, telegraph, and mail service suspended.
Work was prized to a deadly extent. Cambodians were sent to the countryside, where an average day involved planting from 4 a.m. to 10 a.m., 1 p.m. to 5 p.m., and then again from 7 p.m. to 10 p.m. Communist cadres transported annual harvests to central storage sites but refused to distribute the fruits of the harvests to those who had done the reaping. Health was superfluous to the national project, and starvation and disease quickly engulfed the country. Upon taking power, the Khmer Rouge terminated almost all foreign trade and rejected offers of humanitarian aid.
“Enemies” were eliminated. Pol Pot saw two sets of enemies—the external and the internal. External enemies opposed KR-style socialism; they included “imperialists” and “fascists” like the United States as well as “revisionists” and “hegemonists” like the Soviet Union and Vietnam. Internal enemies were those deemed disloyal.81 Early on the Khmer Rouge had instructed all military and civilian officials from the Lon Nol regime to gather at central meeting posts and had murdered them without exception. Another child, Savuth Penn, who was eleven years old when the evacuation was ordered, recalled:
They shipped my father and the rest of the military officers to a remote area northwest of the city…then they mass executed them, without any blindfolds, with machine guns, rifles, and grenades…My father was buried underneath all the dead bodies. Fortunately, only one bullet went through his arm and two bullets stuck in his skull. The bullets that stuck in his skull lost momentum after passing through the other bodies. My father stayed motionless underneath the dead bodies until dark, then he tried to walk to his hometown during the night…The Khmer Rouge threatened that if anyone was hiding the enemy, the whole family would be executed. My father’s relatives were very nervous. They tried to find a solution for my family. They discussed either poisoning my father, hiding him underground, or giving us an ox cart to try to get to Thailand…The final solution was reached by my father’s brother-in-law. He informed the Khmer Rouge soldiers where my father was…A couple of soldiers climbed up with their flashlights and found him hiding in the corner of our cabin…The soldiers then placed my father in the middle of the rice field, pointed flashlights, and shot him.82
This was the kind of killing that journalists and U.S. embassy officials in Phnom Penh had expected—political revenge against those the Khmer Rouge called the traitors. What was unexpected was the single-mindedness with which the regime turned upon ethnic Vietnamese, ethnic Chinese, Muslim Chams, and Buddhist monks, grouping them all traitors. Xenophobia was not new in Cambodia; the Vietnamese, Chinese, and (non-Khmer) Cham had long been discriminated against. But it was Pol Pot who set out to destroy these groups entirely. Buddhist monks were an unexpected target, as Buddhism had been the official state religion and the “soul” of Cambodia. Yet the KR branded it “reactionary.” The revolutionaries prohibited all religious practice, burned monks’ libraries, and destroyed temples, turning some into prisons and killing sites. Monks who refused to disrobe were executed.
More stunning still in its breadth, as Twining had gathered at the border, the Khmer Rouge were wiping out “class enemies,” which meant all “intellectuals,” or those who had completed seventh grade. Paranoid about the trustworthiness of even the devout radicals, the KR also began targeting their own supporters, killing anybody suspected of even momentary disloyalty. Given the misery in which Cambodians were living at the time, this covered almost everyone. As a witness against Pol Pot later testified, Brother Number One (as Pol Pot was known) saw “enemies surrounding, enemies in front, enemies behind, enemies to the north, enemies to the south, enemies to the west, enemies to the east, enemies in all eight directions, enemies coming from all nine directions, closing in, leaving no space for breath.”83 Citizens lived in daily fear of chap teuv, or what people in Latin America call being “disappeared.” Bullets were too precious and had to be spared; the handles of farming implements were preferred.
The key ideological premise that lay behind the KR revolution was that “to keep you is no gain; to kill you is no loss.”84 Liberal societies preach a commitment to individual liberty embodied in the mantra, “Better ten guilty men go free than one innocent man be convicted.” Khmer Rouge revolutionary society was predicated on the irrelevance of the individual. The KR even propagated the adage, “It is better to arrest ten people by mistake than to let one guilty person go free.”85 It was far more forgivable to kill ten innocent men than to leave one guilty man alive, even if he was “guilty” simply of being less than overjoyed by the terms of service to Angkar.
Soon after the fall of Phnom Penh, Henry Kamm of the New York Times visited three refugee camps at the Thai border, none of which was in contact with the others. He wrote a long piece in July 1975, which the paper accompanied with an editorial that compared the Khmer Rouge practices to the “Soviet extermination of kulaks or…the Gulag Archipelago.”86 In February 1976 the Post’s David Greenway filed a front-page story describing the harsh conditions. “For Westerners to interpret what is going on is like the proverb of the blind men trying to describe an elephant,” Greenway wrote. “Skepticism about atrocity stories is necessary especially when talking to refugees who tend to paint as black a picture as they can, but too many told the same stories in too much detail to doubt that, at least in some areas, reprisals occurred.”87 Collectively, although all were slow to believe and none gave the terror the attention it deserved, diplomats, nongovernmental workers, and journalists did gather ghastly accounts of death marches, starvation, and disease in 1975 and 1976. The media did not lead with these reports, and the politicians did not respond to them, but the stories did appear.
The most detailed and eventually the most influential examination of KR brutality was prepared by the French priest François Ponchaud. Ponchaud, a Khmer speaker, had lived in Cambodia for ten years before he was evacuated from the French embassy in early May 1975. He debriefed refugees at the Thai border and then later in Paris, and he translated Cambodian radio reports. In February 1976, less than a year after the Khmer Rouge seized power, Le Monde published his findings, which said some 800,000 had been killed since April 1975.88 For Elizabeth Becker, then a metro reporter in Washington, this was enough. “As soon as his stories came out, I believed,”she recalls. “You have to know your shepherds. In Cambodia the French clerics had lived the Khmer life, not the foreigners’ life. It took Ponchaud to wake the world up.” Soon thereafter, a former KR official came forward in Paris claiming to have helped execute some 5,000 people by pickax. He estimated that 600,000 had already been killed.89 In April 1976, a year into the Khmer Rouge reign, Time ran a story, soon followed by other accounts, that included graphic drawings of the executions and described Cambodia as the “Indochinese Gulag Archipelago.” “A year after the takeover, Cambodia is still cocooned in silence—a silence, it is becoming increasingly clear, of the grave,” Time wrote. “There is now little doubt that the Cambodian government is one of the most brutal, backward, and xenophobic regimes in the world.”90
Even when the diplomats,