PHNOM PENH: Khmer Rouge ‘brother number two’ Nuon Chea died Sunday aged 93, a spokesman for the Cambodia tribunal where he was convicted of genocide and crimes against humanity told AFP.
“We can confirm that defendant Nuon Chea... passed away this evening on 4 August 2019 at Khmer Soviet Friendship hospital,” said Neth Pheaktra, spokesman for the tribunal.
The cause of his death was not given but he had been in hospital since early last month.
Nuon Chea’s wife Ly Kim Seng told AFP as she left hospital Sunday that she was by his side until the “last breath,” and that his body would be taken to Pailin province for the funeral.
The reign of terror led by “Brother Number 1” Pol Pot left some two million Cambodians dead from overwork, starvation and mass executions from 1975 to 1979.
But Nuon Chea, considered the Khmer Rouge’s chief ideologue, was not arrested until 2007.
He and other senior members of the ultra-Maoist group were put on trial at the Extraordinary Chambers in the Courts of Cambodia.
The UN-backed court sentenced him to life in prison last year after he was found guilty of genocide against the ethnic Vietnamese and Cham Muslim minority group.
His lawyers had informed the court that Nuon Chea would appeal, but prosecutors are now expected to ask the Supreme Court chamber to terminate his case following his death, according to a court official.
Nuon Chea and the sole surviving defendant on trial, Khieu Samphan, were previously handed life sentences in 2014 over the forced evacuation of Phnom Penh in 1975, when Khmer Rouge troops drove the population of the capital into the countryside.
The revolutionaries who tried to recreate Buddhist-majority Cambodia into an agrarian Marxist utopia attempted to abolish class while targeting religious groups and the educated.
The hybrid court, which uses a mix of Cambodian and international law, was created with UN backing in 2006 to try senior Khmer Rouge leaders.
It has convicted only three people so far and cost more than $300 million.
Former Khmer Rouge foreign minister Ieng Sary and his wife died without facing justice, while Pol Pot passed away in 1998.
Prime Minister Hun Sen, a former Khmer Rouge cadre, has warned against future investigations, claiming it would plunge the country into chaos.
Tribunal watchers believe that last year’s ruling will be the final verdict, raising questions about the court’s legacy in a country where many are too young to remember the Khmer Rouge.
Late Sunday police stood guard outside the geriatric center at the Khmer Soviet Friendship hospital in the Cambodian capital while reporters gathered outside.
Youk Chhang, head of the country’s pre-eminent Khmer Rouge archive, the Documentation Center of Cambodia, said Nuon Chea was “born innocent but he committed sin and so he died with sin.”
“The crimes he has committed will always be a lesson for us all in the future.”
Khmer Rouge ‘brother number two’ Nuon Chea dies
Khmer Rouge ‘brother number two’ Nuon Chea dies
- Late Sunday police stood guard outside the geriatric center at the Khmer Soviet Friendship hospital in the Cambodian capital while reporters gathered outside
How TV shows like ‘Mo’ and ‘Muslim Matchmaker’ allow Arab and Muslim Americans to tell their stories
How TV shows like ‘Mo’ and ‘Muslim Matchmaker’ allow Arab and Muslim Americans to tell their stories
- In addition to “Mo,” shows like “Muslim Matchmaker,” hosted by matchmakers Hoda Abrahim and Yasmin Elhady, connect Muslim Americans from around the country with the goal of finding a spouse
COLUMBUS, Ohio: Whether it’s stand-up comedy specials or a dramedy series, when Muslim American Mo Amer sets out to create, he writes what he knows.
The comedian, writer and actor of Palestinian descent has received critical acclaim for it, too. The second season of Amer’s “Mo” documents Mo Najjar and his family’s tumultuous journey reaching asylum in the United States as Palestinian refugees.
Amer’s show is part of an ongoing wave of television from Arab American and Muslim American creators who are telling nuanced, complicated stories about identity without falling into stereotypes that Western media has historically portrayed.
“Whenever you want to make a grounded show that feels very real and authentic to the story and their cultural background, you write to that,” Amer told The Associated Press. “And once you do that, it just feels very natural, and when you accomplish that, other people can see themselves very easily.”
At the start of its second season, viewers find Najjar running a falafel taco stand in Mexico after he was locked in a van transporting stolen olive trees across the US-Mexico border. Najjar was trying to retrieve the olive trees and return them to the farm where he, his mother and brother are attempting to build an olive oil business.
Both seasons of “Mo” were smash hits on Netflix. The first season was awarded a Peabody. His third comedy special on Netflix, “Mo Amer: Wild World,” premiered in October.
Narratively, the second season ends before the Hamas attack in Israel on Oct. 7, 2023, but the series itself doesn’t shy away from addressing Israeli-Palestinian relations, the ongoing conflict in Gaza or what it’s like for asylum seekers detained in US Immigration and Customs Enforcement detention centers.
In addition to “Mo,” shows like “Muslim Matchmaker,” hosted by matchmakers Hoda Abrahim and Yasmin Elhady, connect Muslim Americans from around the country with the goal of finding a spouse.
The animated series, “#1 Happy Family USA,” created by Ramy Youssef, who worked with Amer to create “Mo,” and Pam Brady, follows an Egyptian American Muslim family navigating life in New Jersey after the 9/11 terrorists attack in New York.
Current events have an influence
The key to understanding the ways in which Arab or Muslim Americans have been represented on screen is to be aware of the “historical, political, cultural and social contexts” in which the content was created, said Sahar Mohamed Khamis, a University of Maryland professor who studies Arab and Muslim representation in media.
After the 9/11 attacks, Arabs and Muslims became the villains in many American films and TV shows. The ethnic background of Arabs and the religion of Islam were portrayed as synonymous, too, Khamis said. The villain, Khamis said, is often a man with brown skin with an Arab-sounding name.
A show like “Muslim Matchmaker” flips this narrative on its head, Elhady said, by showing the ethnic diversity of Muslim Americans.
“It’s really important to have shows that show us as everyday Americans,” said Elhady, who is Egyptian and Libyan American, “but also as people that live in different places and have kind of sometimes dual realities and a foot in the East and a foot in the West and the reality of really negotiating that context.”
Before 9/11, people living in the Middle East were often portrayed to Western audiences as exotic beings, living in tents in the desert and riding camels. Women often had little to no agency in these media depictions and were “confined to the harem” — a secluded location for women in a traditional Muslim home.
This idea, Khamis said, harkens back to the term “orientalism,” which Palestinian American academic, political activist and literary critic Edward Said coined in his 1978 book of the same name.
Khamis said, pointing to countries like Britain and France, the portrayal in media of people from the region was “created and manufactured, not by the people themselves, but through the gaze of an outsider. The outsiders in this case, he said, were the colonial/imperialist powers that were actually controlling these lands for long periods of time.”
Among those who study the ways Arabs have been depicted on Western television, a common critique is that the characters are “bombers, billionaires or belly dancers,” she said.
The limits of representation
Sanaz Alesafar, executive director of Storyline Partners and an Iranian American, said she has seen some “wins” with regard to Arab representation in Hollywood, noting the success of “Mo,” “Muslim Matchmaker” and “#1 Happy Family USA.” Storyline Partners helps writers, showrunners, executives and creators check the historical and cultural backgrounds of their characters and narratives to assure they’re represented fairly and that one creator’s ideas don’t infringe upon another’s.
Alesafar argues there is still a need for diverse stories told about people living in the Middle East and the English-speaking diaspora, written and produced by people from those backgrounds.
“In the popular imagination and popular culture, we’re still siloed in really harmful ways,” she said. “Yes, we’re having these wins and these are incredible, but that decision-making and centers of power still are relegating us to these tropes and these stereotypes.”
Deana Nassar, an Egyptian American who is head of creative talent at film production company Alamiya Filmed Entertainment, said it’s important for her children to see themselves reflected on screen “for their own self image.” Nassar said she would like to see a diverse group of people in decision-making roles in Hollywood. Without that, it’s “a clear indication that representation is just not going to get us all the way there,” she said.
Representation can impact audiences’ opinions on public policy, too, according to a recent study by the Institute for Social Policy and Understanding. Results showed that the participants who witnessed positive representation of Muslims were less likely to support anti-democratic and anti-Muslim policies compared to those who viewed negative representations.
For Amer, limitations to representation come from the decision-makers who greenlight projects, not from creators. He said the success of shows like his and others are a “start,” but he wants to see more industry recognition for his work and the work of others like him.
“That’s the thing, like just keep writing, that’s all it’s about,” he said. “Just keep creating and keep making and thankfully I have a really deep well for that, so I’m very excited about the next things,” he said.










