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RATANAKIRI ALIENATION: Draft Script w/ Visuals_01TOPIC Objectives Interviewsrequired or other tasksNARRATION VISUALS TESTIMONY
1 Introduction People know thelocation of Ratanakiri plus abrief history of theprovinceRatanakiri
[province], [located in]
 the northeastern most corner of Cambodia is home to manyindigenous people: Jarai, Tampuen,Kreung, Broa, Kavet, Lun and Kachokpeople have [all] lived in the highlandareas for centuries,
[Until recently?, all of these groupshave been]
largely cut off from therest of the world by poor roads anddense forest.Prior to the 1950’s little or no lowlandpeople had moved to Ratanakiri. Inthe 1950 and 1960’s State ownedrubber plantations
[wereestablished]
started to be developed,commencing modern development inthe area.It was during this time that land inRatanakiri began to be removed fromthe traditional management byindigenous communities.During the Lon Nol and Pol Pot times,Ratanakiri was a province of heatedconflict involving US bombing andprogressing into the relocation of indigenous peoples to lowlandfarming areas.With the end of the Pol Pot era,indigenous communities have movedback to their land in order to againpractice their traditional way of life.Map, general views, roadsGraphic with overlaysshowing Cambodia, thenRatanakiriImages of different EthnicgroupsRubber plantationsFences, evidence of privatepropertyPictures / footage of USbombing, Pol Pot eraIndigenous villages, forestand land useIndigenous land use andfarming methods
INTERVIEW: We have just come back to our land…
2 Indigenouspeoplesculture
 
Viewers see thatindigenous peoplehave a differentculture to others.Outsiders valuethat difference.Land management by indigenouspeople revolves around spirits in theforest and in the land.Communities have long believed thatspirits reside in the forest, mountains,and streams. These spirits influenceImages of Prey Arak (spiritforests)Spirit Houses
INTERVIEW [?] Mentionvarious spirits and their  position in the natural order,
Produced by CAMERADO - www.camerado.com
 
health, livelihoods and learningtraditions.The structures of the indigenousvillages and their whole way of liferevolve around this vital belief in thespirit world.Without the spirits, and the belief inthe spirits to guide them, theindigenous way of life would cease toexist
[*Land is vital to the survival of indigenous people. Consequently,the role of the spirit world issupremely important.]
Various other spirit-relatedactivities, practices,activities Images of nature,people working with land inbalance; spirits providingsustenance for villagersway of life
etc 
3 Indigenoustraditional useof the land iscommunalViewersunderstand thatindigenous peoplehave been on theland for a longtime.Land spirituality isimportantland is communaland its allocationis according totraditional lawsand customs.There are no landtitles yet but is thelawNarration or interviewsindigenous people –(who specificallycan talk to thisobjective)GovernmentNGO’s – IP staff Non IP staff This different world view has resultedin a different way of landmanagement and relating to thenatural environment.In the traditional system, land is not acommodity to be bought or sold. Landis seen as the property of the spiritsand communities must develop andmaintain a relationship with the spiritsso that permission is given to use theland and to pass it on to their futuregenerations.With that comes a whole set of customary laws and the sense of obligation of a community. The cultureis significantly different to lowlandculture and this is reflected in the wayland is managed.Elders are invested with the role of facilitating the community to manageland and maintain it for the future.Indigenous community lands are likesocial concessions of an indigenoustype – lands are allocated by thecommunity in order that greed doesnot override the need for land to beallocated to people at disadvantage inthe community.Groups gathered, activity ingroups, community activityMeeting in long house,groups working the land;Villagers petition spirits touse the landGroups discussing,“assigning” land to eachfamily
INTERVIEW: elder we have no individual land ownership
 
 Single mothers, older people andothers are allocated land closest tothe village and no-one is left withoutadequate land. Boundaries within thecommunity area were not fixed andchanges in the community could becatered for by appropriate changes inland use, the land remaining under the custodianship of the community.Land is traditionally used but not sold.To recognize and support this system,and to avoid the destruction of thesocial-cultural systems that areintegrated with it, communal landtitling was requested by indigenousleaders during the drafting of the LandLaw and was included in the lawwhich was eventually passed inOctober 2001.Images of mothers, elderly,disabled, etc, walking totheir landImages of legislature typeactivity, government activity(TV footage with rights)Onscreen graphic of ‘LandLaw”4 The extent of land alienation& its illegalityViewersunderstand landalienation iswidespread.Its illegal, ingeneral and detail- nopossession- contractlaw- communalownership- noindividualtransfer IP interviews –especially fromNGO staff/leadersSiek VannaGovernment people – governor NGO comment onextent of alienationCIDSECFACADHOCHUPLGNational NGO for law (CLEC, NGOForum, PILAP,ADHOC)narrative and lawquotes, watermarkarticles of land lawbehind narration.Newspaper articles???Establishing these provisions in landlaw was a credit to Cambodia, andthis initial action was an importantstep.However, in the period after the lawwas passed, and before communalland titles were issued, significantamounts of land have been sold,taken or removed from indigenouscommunities.[The indigenous people and their wayof life is once again seriouslythreatened]FencesLandRoversForeigners surveying landtitles without signaturesVillagers sadly holding titlesfor lost landHomeless / poor / adriftindigenous people
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