The Road of Lost Innocence - Couverture rigide

.1.
The Forest
My name is Somaly. At least that's the name I have now. Like everyone in Cambodia, I've had several. Names are the result of temporary choices. You change them the way you'd change lives. As a small child, I was called Ya, and sometimes just Non--"Little One." When I was taken away from the forest by the old man, I was called Aya, and once, at a border crossing, he told the guard my name was Viriya--I don't really know why. I got used to people calling me all sorts of names, mostly insults. Then, years later, a kind man who said he was my uncle gave me the name Somaly: "The Necklace of Flowers Lost in the Virgin Forest." I liked it; it seemed to fit the idea of who I felt I really was. When I finally had the choice, I decided to keep that name as my own.
I will never know what my parents called me. But then I have nothing from them, no memories at all. My adoptive father once gave me this typically Khmer advice: "You shouldn't try to discover the past. You shouldn't hurt yourself." I suspect he knows what really happened, but he has never talked to me about it. The little I do know I've had to piece together with vague recollections and some help from history.
I spent my earliest years in the rolling countryside of northeastern Cambodia, surrounded by savanna and forests, not far from the high plains of Vietnam. Even today, when I have the chance to go into the forest, I feel at home. I recognize smells. I recognize plants. I instinctively know what's good to eat and what's poisonous. I remember the waterfalls. The sound of them is still in my ears. We children would bathe naked under the cascading water and play at holding our breath. I remember the smell of the virgin forest. I have a buried memory of this place.
The people of Bou Sra, the village where I was born, are Phnong. They are an old tribe of mountain people, quite unlike the Khmer who dominate the lowlands of Cambodia. I have inherited the typical Phnong dark skin from my mother. Cambodians see it as black and ugly. In Khmer, the word "Phnong" means "savage." Throughout Southeast Asia, people are very sensitive about skin color. The paler you are, the closer to "moon color," the more highly you are prized. A plump woman with white skin is the supreme object of beauty and desire. I was dark and thin and very unattractive.
I was born sometime around 1970 or 1971, when the Troubles began in Cambodia. My parents left me with my maternal grandmother when I was still a small child. Perhaps they were seeking a better life, or perhaps they were forced to leave. Before I turned five, the country had been carpet-bombed by the Americans. Then it was seized by the murderous regime of Pol Pot's Khmer Rouge. The four years of Khmer Rouge rule, from 1975 to 1979, were responsible for the deaths of about one in five people in Cambodia through execution, starvation, or forced labor. In the storm of events, countless others were simply swept away from their villages and families without leaving a trace. People were displaced to work camps, where they toiled as slaves, or were forced to fight for the regime. There are many reasons why my parents might have left the forest.
The story I like to tell myself is that my parents and grandmother always had my best interests at heart. Among the Phnong, the mother's lineage determines ethnicity. So despite my father being Khmer, when my parents left, my place was with the Phnong in Mondulkiri Province. Not long thereafter my grandmother would also disappear, much too soon for me to have any lasting memory of her. Mountain people up and leave for any old reason, as soon as anything displeases them. No one expected an explanation, especially not during those troubled years. So when my grandmother left the forest, no one knew where she went. I don't think I was abandoned--she probably thought I'd be safest in the village. There was no way she could have known that the forest would not be my home for long.
Our village was nothing more than a dozen round huts clustered in a forest clearing. The huts were made of plaited bamboo, their straw roofs low to the ground. Most families shared a single large hut with no partition between the communal sleeping platform and the cooking area. Other families kept themselves separate. With no parents or other family in the village, I would sleep on my own in a hammock. I lived like a little savage. I slept here or there, and ate where I could. I was at home everywhere and nowhere. I don't remember any other children who slept alone among the trees, as I did. Perhaps I wasn't taken in by anyone because I was of mixed race--part Phnong and part Khmer. Or perhaps I just made a decision to be by myself. Being an orphan in Cambodia is no rare condition. It is frighteningly ordinary.
I wasn't generally unhappy, but I remember feeling cold all the time. On particularly bitter or rainy nights, a kind man, Taman, would make space for me in his home. He was a Cham, a Muslim Khmer, but his wife was Phnong. I can't remember her name, but I thought she was beautiful with her long black hair tied behind her head with a bamboo stick, her high cheekbones, and a necklace made of shiny black wood and animal teeth. She was nice to me. Sometimes she would try to wash my long hair, rubbing the ash of a special herb into it to clean it, and then oiling it with pig fat and combing it with her fingers while she sang. She wore an intricately woven black and red cloth around her waist. Some women would leave their breasts bare, but Taman's wife covered hers.
Taman, like the other men, wore a loincloth that left his buttocks bare. The men wore strings of beads and bows strapped to their backs and had thick cylinders of wood pierced through their earlobes.
We children would be naked most of the time. We would play or help make clothes together out of thick, flat leaves wrapped with vines. Taman's wife would weave for hours on end, sitting on the floor with her legs stretched out in front of her and the bamboo loom tied to her feet.
Her teeth were filed into sharp points. Phnong girls file and blacken their teeth when they become women, but I left the village long before the time for filing teeth.
I was always looking for a mother so that I could be held in her arms, kissed, and stroked, like Taman's wife held her children. I was very unhappy not to have a mother like everyone else. My only confidants were the trees. I talked to them and told them about my sorrow. They listened, understood, and made discreet signs in my direction. They were my only true friends, along with the moon. When things got unbearable, I confessed my secrets to the waterfalls, because the water couldn't reverse its flow and betray me. Even today, I sometimes talk to trees. Other than that, I almost never spoke as a child. There wouldn't have been much point--nobody would have listened.
I found my own food. I would roam the forest and eat what I could find: fruit, wild vegetables, and honey. There were also plenty of insects, such as grasshoppers and ants, to eat. I particularly loved the ants. I still know where to look to find fruits and berries, and I still know that there are bees you can follow to find their honey. And I still know that you should look down because there are mushrooms on the ground, but also snakes.
If I caught an animal I would take it to Taman's wife to cook. She cooked meat under a layer of ash, because ash is naturally salty. Sometimes she dried the little pieces of meat in buffalo dung, mixed them with bitter herbs and rice, and cooked them over the fire. The first time I returned to the village as an adult, almost twenty-five years later, I discovered that dish again and I ate so much I made myself sick.
The mountain land in the Mondulkiri region was ill suited for growing rice, so the entire village had to work together to grow our food. The forest had to be burned to create rice paddies. Every few years, the forest had to be burned so we could grow rice, and we would be forced to go farther and farther afield in search of good soil. The distances were vast, especially for my little legs, and sometimes we'd have to walk for several days. We had no carts or work animals like the Khmer had in their flooded rice paddies. Everything we brought back to the village we had to carry ourselves.
When the rice was harvested, several villages would gather around a fire to celebrate. We would sacrifice a buffalo to the spirits who lived in the forest and dance to the beat of the metal gongs. There'd be endless banqueting and lots of rice wine. I remember the earthenware jars being enormous, almost as tall as I was. We'd drink it straight from the jar, one by one, sipping through a bamboo straw. Even children were allowed to join in. I remember a great deal of kindness toward the children on these occasions. The Phnong people are good to children--not like the Khmer.
Our hills were so remote that probably no doctor or nurse had ever set foot in them. There were certainly no schools. I never saw a Buddhist or Christian preacher. And although my childhood coincided with the Khmer Rouge regime, I also have no recollection of ever seeing soldiers.
The Khmer Rouge had decreed that mountain people like the Phnong were "core people." We were examples for others to follow, because we had no contact with Western habits and lived collectively. Our forest and hills protected us from the suffering that engulfed the rest of Cambodia while I was a small child.
Pol Pot had abolished money throughout the entire country of Cambodia, along with school diplomas, motor vehicles, eyeglasses, books, and any other sign of modern life. But I don't think that's why we had no currency. The Phnong never needed money. If the grown-ups wanted something we couldn't make or grow or hunt, they traded for it. If we wanted a cabbage, we went to ask a neighbor who had planted some. He would give us cabbage without asking for anything in return. Now it's different: the people from Phnom Penh arrive on weekends or during the holidays in their big 4_4s wit...

A portion of the proceeds of this book will be donated to the Somaly Mam Foundation.

A riveting, raw, and beautiful memoir of tragedy and hope

Born in a village deep in the Cambodian forest, Somaly Mam was sold into sexual slavery by her grandfather when she was twelve years old. For the next decade she was shuttled through the brothels that make up the sprawling sex trade of Southeast Asia. Trapped in this dangerous and desperate world, she suffered the brutality and horrors of human trafficking—rape, torture, deprivation—until she managed to escape with the help of a French aid worker. Emboldened by her newfound freedom, education, and security, Somaly blossomed but remained haunted by the girls in the brothels she left behind.
Written in exquisite, spare, unflinching prose, The Road of Lost Innocence recounts the experiences of her early life and tells the story of her awakening as an activist and her harrowing and brave fight against the powerful and corrupt forces that steal the lives of these girls. She has orchestrated raids on brothels and rescued sex workers, some as young as five and six; she has built shelters, started schools, and founded an organization that has so far saved more than four thousand women and children in Cambodia, Thailand, Vietnam, and Laos. Her memoir will leave you awestruck by her tenacity and courage and will renew your faith in the power of an individual to bring about change.

To learn more about how you can help fight human trafficking, visit the foundation’s website: www.somaly.org.