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The Dega people Who we are, and the country we come from

Who are the Dega Montagnard, Dega, and why the word decides the case

How many Dega there are The figures, and why they disagree sixfold

The tribes and their languages Thirty peoples, two unrelated language families

The country itself Plateaus, rivers, and the borders of 1946

Dega culture The village, the gongs, and what was done to them

Dega women A record written about men
Before the wars Who came up the plateau, and what we were promised

Before 1800: free in the highlands Two thousand years of self-rule

The first outsiders Cham, Annam and the missions

The French arrive, 1876-1929 We let them in; Sabatier; the settlers

A country of our own, 1946 The PMSI, the Crown Domain, the statute

The Kon Tum mission 1851, and the first written word
War and resistance 1954 to 1975: assimilation, BAJARAKA, FULRO

Pushed off, 1954-57 Diem, the merger, the land development centers

BAJARAKA, 1958 Four peoples, one word, five years in prison

FULRO, 1964-1992 Twenty-eight years and three weeks

Y Bham Enuol The schoolteacher who led both movements

The American years Buon Enao, the CIDG, and the promise

1975, and what came after Not peace but reprisal

Paul Nưr and Nay Luett The two who tried the other route
Under the Socialist Republic 1975 to today: the land, the church, the trials

How we died The figures, and why we say genocide

The land, and what was planted on it Coffee, migration, and the forest

The church they closed Dega Protestantism, banned by name

February 2001 The highlands stand up

Easter Week 2004 Two days, and the people never accounted for

Cu Kuin, 2023 Nine dead, a hundred tried at one sitting

The schools The language they are not taught in

The camps 1975 to 1990, and what is missing

Bauxite The plateau as a mine

The dams Yali Falls and the rivers
Exile Mondulkiri, North Carolina, and the people still waiting

Mondulkiri, 1992 The end of the armed struggle

North Carolina The largest Dega community outside Vietnam

Asylum today Cambodia, Thailand, and the reach of the state

The Cambodian camps 2001 to 2005, and the returns

The wider diaspora France, and beyond North Carolina
The case in law What we ask, and what Vietnam undertook

What the Dega ask for Three aims, and four things possible now

What Vietnam signed The treaties, against the record

Indigenous rights at the UN Why a single word decides which law applies
Records and how to use us The timeline, the names, and how to reach us safely

The timeline Every date in the library, in order

The prisoner records 337 names, and how to search them

Names and words The glossary, and every spelling variant

Frequently asked The hostile questions, answered

Documenting an incident How to record something so it can be used

Reporting an incident What to send us, and how

If a family member is detained The first hours and the weeks after

Reporting safely Read this before you contact anybody

What we do not know The gaps, kept deliberately

Sources and method How this library is built
Reading and research Books, reports, archives, films and languages

Books about the Dega What to read first, and where to find it

Reports and documents Human rights reports and the UN record

Archives and collections Where our history is kept

Language resources Dictionaries, grammars and scripture

Films and recordings Wartime films and gong recordings

Theses and academic studies Research on the highlands, and who wrote it
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The gallery, and the two ways to reach us.

Gallery Pictures from the highlands and the diaspora

Report To Us Tell us what happened, in confidence

Support Ticket Ask us for help with something
Contributions

All campaigns Everything we are raising for

Refugees fundraiser Families who fled the highlands

Give a gift A one-off gift, any amount

Why it matters Every gift is recorded, and every campaign says what it paid for.

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The bracelet A ring of brass or copper on the wrist is one of the oldest bonds among our peoples. It settles an engagement and ends one; it pays the midwife and the broker; it is heated in coals and dropped into a jar of blood and rice beer so that men who should be enemies can drink and be bound. In 1964, on the morning of a mutiny, a Rhade shaman put three... Spotlight 29 views Read More

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