Democratic Kampuchea, 1975-78
Mid-April is the beginning of the Cambodian new year, the year's most festive celebration. For many Cambodians, the fall of Phnom Penh promised both a new year and a new era of peace. The people of Phnom Penh and of other cities waited in anticipation for the appearance of their new rulers. The troops who entered the capital on April 17 were mostly grim-faced youths clad in black with the checkered scarves that had become the uniform of the movement. Their unsmiling demeanor quickly dispelled popular enthusiasm. People began to realize that, in the eyes of the victors, the war was not over; it was just beginning, and the people were the new enemy. According to Father Ponchaud, as the sense of consternation and dread grew, it seemed that "a slab of lead had fallen on the city."
Evacuation of Phnom Penh began immediately.The black-clad troops told the residents that they would move only about "two or three kilometers" outside the city and would return in "two or three days." Other witnesses report being told that the evacuation was because of the threat of an American bombing and that they did not have to lock their houses since the Khmer Rouge would "take care of everything" until they returned. The roads out of the city were clogged with evacuees. Phnom Penh--the population of which, numbering 2.5 million people, included as many as 1.5 million wartime refugees living with relatives or in shantytowns around the urban center--was soon emptied. Similar evacuations occurred at Batdambang, Kampong Cham, Siemreab, Kampong Thum, and the country's other towns and cities.
There were no exceptions to the evacuation. Even Phnom Penh's hospitals were emptied of their patients. The Khmer Rouge provided transportation for some of the aged and the disabled, and they set up stockpiles of food outside the city for the refugees; however, the supplies were inadequate to sustain the hundreds of thousands of people on the road. Even seriously injured hospital patients, many without any means of conveyance, were summarily forced to leave regardless of their condition. According to Khieu Samphan, the evacuation of Phnom Penh's famished and disease-racked population resulted in 2,000 to 3,000 deaths, which is probably an understatement. The foreign community, about 800 persons, was quarantined in the French embassy compound, and by the end of the month the foreigners were taken by truck to the Thai border. Khmer women who were married to foreigners were allowed to accompany their husbands, but Khmer men were not permitted to leave with their foreign wives.
Promises that urban residents forced into the countryside would be allowed to return home were never kept. Instead, the town dwellers, regarded as politically unreliable "new people," were put to work in forced labor battalions throughout the country. One refugee, for example, recalled that her family was sent to the region around Moung Roessei in Batdambang Province to clear land and grow rice.
Aside from the alleged threat of United States air strikes, the Khmer Rouge justified the evacuations in terms of the impossibility of transporting sufficient food to feed an urban population of between 2 and 3 million people. Lack of adequate transportation meant that, instead of bringing food to the people (tons of it lay in storehouses in the port city of Kampong Saom, according to Father Ponchaud), the people had to be brought to (and had to grow) the food. But there were other, more basic motivations. The Khmer Rouge was determined to turn the country into a nation of peasants in which the corruption and parasitism of city life would be completely uprooted. In addition, Pol Pot wanted to break up the "enemy spy organizations" that allegedly were based in the urban areas. Finally, it seems that Pol Pot and his hard-line associates on the KCP Political Bureau used the forced evacuations to gain control of the city's population and to weaken the position of their factional rivals within the communist party. Had Phnom Penh been controlled by one of the more moderate communist leaders, the exodus might not have taken place when it did.
The regime immediately seized and executed as many Khmer Republic civil servants, police, and military officers as it could find. Evacuees who had been associated with the Lon Nol government had to feign peasant or working-class backgrounds to avoid certain death. One refugee wrote that she and her family, who came from the middle or upper middle class, dyed their city clothes black (like those of peasants) to help them escape detection. In one incident, soon after the fall of Phnom Penh, more than 300 former military officers were told to put on their dress uniforms in order to "meet Sihanouk." Instead, they were taken to a jungle clearing in Batdambang Province and were machine-gunned or clubbed to death. The wives and the children of people with government backgrounds were also killed, apparently to eliminate people who might harbor feelings of revenge toward the regime.
According to refugee accounts, the rate of killing had decreased by the summer of 1975. Some civil servants and educated people were sent to "reeducation centers" and, if they showed "genuine" contrition, were put in forced labor battalions. There were new killings, however, in late 1975 and in early 1976. Many of the victims were educated people, such as schoolteachers. During the entire Democratic Kampuchea period from 1975 to 1978, cadres exercised the power of life and death, especially over "new people," for whom threats of being struck with a pickax or an ax handle and of being "put in a plastic bag" were a part of everyday life. In order to save ammunition, firearms were rarely used. People were murdered for not working hard, for complaining about living conditions, for collecting or stealing food for their own use, for wearing jewelry, for having sexual relations, for grieving over the loss of relatives or friends, or for expressing religious sentiments. Sick people were often eliminated. The killings often, if not usually, occurred without any kind of trial, and they continued, uninterrupted, until the 1979 Vietnamese invasion. People who displeased the Angkar, or its local representatives, customarily received a formal warning (kosang) to mend their ways. More than two warnings resulted in being given an "invitation," which meant certain death. In 1977 and 1978 the violence reached a climax as the revolutionaries turned against each other in bloody purges.
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