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By Khaou Vireth Vathdey
Source: Khmerization

The end of the history announced by Fukuyama continues endlessly, and the shock of the civilizations of Huntington, is nothing else than the shock of the interests and the weapons, in defiance of any notion of civilization, but thus, the shock, only, prevails there. We are here to the antipodes of the ethics of the responsibility, the moral value of which is not determined by the intentions but by the sociopolitical consequences and the ethics of pure conviction in which the abstract notions of very moral or of duty have a precedence absolved on the possibility of realizing an action or its long-dated results. Indomitable and generous, an immoral rewriting of the history is always possible by the Pharisees, sophists and the casuists in the same mould, through their insidious prism, and the canons of a deleterious archaism, which lean on the denial of existence and on the aporie. Indeed, beyond a historic and political analysis in situ, of the present Thai government, acting more as a synarchy or camarilla to resume a Gaullien vocabulary, than rulers elected democratically do this analysis in an anthropological and civilizational perspective.

Applied to the case of Preah Vihear, this denial of existence or this denegation of the history, by these scholastics, open a spectrum of understanding and explanation which would deserve that we linger there. The Thai ethnocentrism, this avatar of past, but nevertheless recurring and resilient of the humanity, condemns any symbol expressing the past greatness of our late Khmer empire. It crystallizes not above all, greed, jealousies, fears and scorn, but, at first and above all, a denial of existence or nonexistence as parent of the Thai culture, or more exactly Siamese. The vain palinodes, the uttered slanders, the invasions, the deportations, the plunders, the crimes, the confiscation of our knowledge, through a re-appropriation of our culture, the lethal jealousies, the violations of our sovereignty for many centuries, until today even, establish at once, a reject and an attraction, the fear of seeing reappearing the Khmer genius, and probably the mark of a true but unconfessed admiration.

The Khmer intellectual empyrée, in its apogee, ruled over during centuries and influenced many parts of the country, including until the Siamese royal court of former days. This annoying reality, especially in this 21st century, does not stop stressing the contempt of our Thai neighbors, towards their former powerful neighbor, that is, towards themselves especially, very incapable point to understand, but to accept that the genius of people confronts, in what this genius allowed to carry out for the humanity and, that once finished, to restore it to the humanity for the future generations. For that purpose, the Khmer civilization and Khmer genius, throughout its long history, brought to the humanity its most beautiful brilliant works, to humanize the humanity by its understanding of the universe and the harmony, which surrounds it there. The grateful humanity, has declared that this monument called Preah Vihear, dedicated to kings, to princes, to goddesses and to universe, is well and truly the work of the Khmer genius. This legacy is a fact, an indivisible reality of the Khmer genius. That this legacy, is still subject to debate nowadays, is a degradation in the gratitude of a been in love humanity, a peace and a justice, an insult, to the abyssales pain of people tortured by the war and genocide always traumatizing. This insult, demonstrates well the unreliability of an oligarchy denigrator in power.

Strange immature Thailand, the tamed smile of which has an equal whom its turpitude, its duplicity, its certainties obsessed in front of the history and its insensitivity in front of the human tragedy, far, of this plastic smile conveyed by the media of the world. These Pharisees do not deny not any contradiction, they carry them even, while easing it, under a friendliness of surface that a fury almost manslaughter animates, which weighs its weight of ambiguity and is reflected a dangerous and inexorable evolution. These vehemence and hoarded hypocrisies, this paralogisme and this blindness in front of the turned out history, for many centuries and which re-appear sporadically, express more than ever, this overcompensation of their culture, arisen from ours. Indeed, of this précellence of the inconceivable Khmer culture towards today, it is advisable to add, the refusal persisted in understanding the understandable and in accepting the acceptable.

The inanity of this double refusal engenders a paroxystic frustration, a hyperbolism in acts, among which the present events, at once pathetic and even comic, which are daily delivered to us, would not miss to make smile, if there had been no loss of life, and a conflict to become there. The Thai textbooks of history, indicates, in which point the forgery of the history towards their Khmer neighbors turns out to be truncated. In addition, it is very there where is situated the focal. The indoctrination of the whole generations of Thai, concerns the denial, on the spoliation of the knowledges and an apocryphal Khmer history in the name of a certain idea of their nationalism. Nonetheless, the greatness of a nation does not confront in its GDP, its megalopolises, its éxogèneité… only, but also and especially in the way this country reconciles with humility, its past and its present, and consents, that no cause, it was, wholesome for one, does not rest on the denial of others. To cross of this vicious circle in a virtuous circle, no man would satisfy of a sum of shams, an aggregate of good will, either still, the fact of the prince, but an authentic willingness based on human complicity, the intellectual righteousness and the moral integrity.

Reconcile the irreconcilable and to make likely the improbable, so that the likely becomes true, which is our mission before the coming challenges, which the stakes are incommensurably different. Plentiful, honest people, which populate this beautiful and proud country, which the taste of the difference, the sense of the equity, the feeling of the respect, more than the hostility, constitute the base of the contemporary homo-oeconomicus. Listen to their voice too.

By Khaou Vireth Vathdey

Normalien.

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