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                    <text>UNIVERSITY OF MASSACHUSETTS LOWELL
CENTER FOR LOWELL HISTORY
CENTER FOR ASIAN AMERICAN STUDIES
ORAL HISTORY PROJECT

INFORMANT: JACQUELINE MOLONEY
INTERVIEWER: MEHMED ALI
KALE CONNERTY
DATE: 2/11/2016

J=JACKIE
A=ALI
K=KALE

A: Okay. This is interview with Jacqueline Moloney on February 11, 2016. And thanks again
Jackie for being here with us.
J: It’s great to be here.
K: Okay. So I guess I’ll just start with asking you about the Foundation, The Indochinese Refuge
Foundation. Do you know how and why it was established in Lowell?
J: Yes. Actually the Founders of the Indochinese Self-Help Foundation, one of them was a
member of the faculty here. His name was Hai Pho, and his wife’s name was Lan Pho. And they
were from Vietnam. And they had family in Vietnam during the fall of Vietnam, and were
instrumental in trying to create a kind of what they called at the time, Mutual Assistance
Associations to enable refugees who were fleeing from Southeast Asia to support each other in
the U.S. So they were very involved in the Refugee Resettlement Movement and they created
that Foundation to do that work.
K: Do you know what year that was?
J: What year they founded the Foundation? I’m trying to think of when I started working for
them. So I would say, I could give you roughly the late seventies, but I don’t have the actual
date.
K: And when did you start working there?
1

�J: About 79.
K: 79? (J: Umhm) Okay.
A: So you started right at the very beginning Jackie?
J: It was pretty close to the beginning. I was their second Executive Director.
A: Okay.
J: And the first one, I don’t think she lasted that long. It was really hard work and there were a
lot of cultural differences in the way that you know, even for me when I took on that job I had
to make a lot of adjustments in the way that I thought about running a non-profit that surprised
me in my first couple of weeks there. And it quickly became a labor of love for me. And I knew,
and maybe because they had learned from the first director that they had, that it didn’t work at
all because she wanted to do things in a certain way and they knew that would not work with
this refugee population, which honestly we can talk about in a minute, surprised me. I mean
these were people who were being resettled in Lowell in very large numbers, very irresponsible
way. They were being dropped in the city. The resettlement agency who was resettling them,
it wasn’t the Indochinese Self-Help Group, but there were different resettlement agencies
across the country who were, they would be paid $500.00 a person to resettle a refugee. Now
in some places, you know, like in the Mid-West there were a lot of small towns. They would
take that money in the church say, and help a family to resettle in you know, wherever, Idaho.
So that was one model.
In a place like Lowell unfortunately there was a resettlement agency that would take many,
many families, take their money and place them in very inadequate housing with no training,
no ESL, no support services, you know, to the point where we were finding people. I would get
calls from the hospital or police and say, “We just picked up this family. They have no shoes.
They don’t speak a word of English. It’s the middle of winter. They’re walking on Merrimack
Street with no shoes on. What are you doing about that?” So we had to develop a pretty, you
know large scale, very fast-responding mobilize the community to care for this group of
refugees that were basically dumped in the city. And the city was not prepared for it. The
schools were not prepared. The hospitals were not prepared. There were no translators, no
interpreters anywhere.
And so that was, that was my first job. I rang the first round of interpreters in the city of Lowell
providing ESL classes and then where we could you know, helping families to resettle and you
know, distributing goods that we were collecting to the families themselves.
K: Those were the main services then?
J: Those were it, yah.
2

�K: So during your time there, there was the Indochinese Self-Help Project, correct?
J: Yes.
K: So was that a separate function of the IRF?
J: So the IRF was broader than just Lowell. In fact a lot of their work was in Boston. So you
know I honestly didn’t have as much to do with them. They got funding, this Indochinese
Refugees Foundation got funding to do the Self-Help Project from the Resettlement Agency.
K: So the Self-Help Project is what offered those services?
J: Yes.
K: Okay.
A: And the IRF was, the Headquarters was not based in Lowell?
J: Honestly the, I wonder if the (--) It was a Board. A lot of the members were from Boston and
they would hold their meetings where we were housed, which was the International Institute.
But they had other meetings that I didn’t always go to all their meetings Mehmed. So they
might have had some in Boston.
A: Okay.
J: So they were a broader base, more of the, I would say established, you know, well
established. They weren’t refugees. These were Southeast Asians who were well established
who created this Foundation. You know, they would hold, I remember them holding fashion
shows, fundraisers, but it was really to help build their own ethnic community until this crisis
happened. And that’s when they got funding to help intervene in the city of Lowell.
K: As Director what were your main duties with the Self-Help Project?
J: Well it was everything. The chief, cook and bottle washer. I mean there were really only I (-) There were probably six of us. And so one was to run the, set up and run the ESL Program and
to get those refugees to the point where they could actually go into the Adult Education
Program. So you think about Fred Abisi and Adult Education, which they were totally opened to
helping these refugees, but they didn’t have the resources either. They were not prepared for
people who were you know, Laotian, Cambodian whose you know first language, the alphabet
didn’t even look like ours. I mean you come into Lowell now, it’s so much more diverse and
people coming from so many different countries, Lowell was really not prepared for this
generation of refugees that came here. So we set up that first ESL class. That was a big deal.
We did work with companies trying to get job placements. And then I had this whole group of
interpreters. And their work was to go to the hospitals to you know, I mean there were battles
3

�over everything going into the schools. There are a lot of cultural issues where you know, a
woman would go into the birthing center at Lowell General, and Lowell General was not
equipped to deal with the cultural traditions of these women coming from Cambodia, or from
Laos. And the interpreters, I mean they could barely speak English you know. I remember my
first Cambodian interpreter really barely, barely could speak English. And they were the most
challenged community, because of course of the genocide that had happened. So there
weren’t a lot of educated Cambodian refugees who could even read and write.
So we had a lot of challenges to overcome. It certainly changed their way of looking, changed
my way of looking at life for sure. You know the things that you take for granted, and dealing
with people who were traumatized by the wars in their countries. You know the civil wars as
well as the Vietnam War. And so there’s a lot of suspicion that we had to overcome, a lot of
worry about an agency. It took me a long time to earn the trust and respect of those people.
And that was the biggest surprise for me to be honest. I just thought, well I’m here. I’ve got
English language for you. I can help you find a job. You know, we might have some silverware
for your kitchen. Why would you not welcome me into your home? Well trust me, they did
not. It took me a long (--) But I really worked at it. And you know things like, and of course to
add to it, at the time I was pregnant.
Well there are certain customs which were unbeknown to me. There’s a whole hierarchy in
their cultures of you know, gratefully teachers are very important in their culture, women was
not. You know that I would go literally into the family home and the women would sit behind
the men. And here I as a woman who was pregnant no less, we’re pregnant and you were just
supposed to stay home and not even go outdoors, and I’m this pregnant woman walking into
their home trying to help them. And they would, some of them would take it like she’s trying to
tell me what to do. So I had to be very careful and very respectful, and really learn the
protocol. Things like who goes out of the room first? That was my first confusing you know,
cultural episode when you know, my first meeting I would just walk out the door. And then I
realized I was really upsetting some of the elders and I learned how to gracefully bow out of the
room, or let them go first. If they were the elder you always give them the respect. If they
hand you something you take it with two hands. You don’t just take it with one. So all of these
small things to show them the respect coming from what they had come from was a big deal.
So it was everything you know. We had our first, the first death of that community. I
remember we were about six months into this, so I was in pretty good shape with the
community at that point. We had delivered a lot of food and silverware and done a lot of ESL,
and gotten jobs and intervened in a lot of emergency room people calling, saying, “You’ve got
to get someone down here. These people are all [unclear].” So we settled a lot of those kind of
things. So we had great trust at that point from the community. And we had a death, and it
was a young man I think he was probably 32, or 33. And there was a belief among the Lao
Hmong people who were more, much more tribal, but they were a whole group of people in
Laos that had been displaced because they had helped the CIA. So this was this whole group of
people who were taken from their very tribal culture, ethnic culture, and dropped in the city.
It’s very, very difficult. And this young man died and they felt it was from his home sickness.
4

�And they said that they would will themselves to death in a way, and that’s how they felt this
young man died.
Now of course here we go again. How do you bury him? They have all of these burial rituals. I
can remember bringing in the funeral directors into the International Institute and the city
health inspectors, and we had to meet and figure out how we were going to bury this young
man and respect their cultures, because it was even more traumatic that he had died this way.
And if we didn’t bury him the right way his spirit would wander forever. So that was on
everyone’s head, but there were all these city rules about you know, you have to cremate the
body first, not cremate it but what is it when you take the blood out of people? Do you know?
A: The embalming process?
J: Embalming. Yes, and when the embalming happened, that’s what it was. Oh boy trying to
resolve that! And to everyone’s credit in this city, you know, when I really learned to love this
city, because people figured it out and they made it work, and they made it right for that family.
And that fellow was buried the right way. And everybody changed everything that they were
doing to accommodate that. One small person’s life, you know I don’t think that would happen
everywhere. I know it wouldn’t. So it just, it really made me appreciate the compassion of the
people in this city and their inclination to really welcome people from diverse backgrounds, and
to try to find solutions rather than (--) I think in some cities they would have been so
overwhelmed. They would have said (--) We see it happening now and I understand it, in cities
in Europe where they’re saying stop. We can’t take any more of these refugees. You know, this
is overwhelming our community. Well this community was overwhelmed but people stepped
up. The school system stepped up. They hired teachers eventually. It took us some time, but
you know it was a challenging time.
K: You’re still working in Lowell here thirty years later. Do you think that working for the IRF
had any impact on your decision to stay involved in the Lowell Community?
J: Oh absolutely. Like I said, it was a life altering experience for me. And I was only there a
little over a year, but I never lost my tie with that community you know. It was just a
phenomenal experience. And I just described to you how it just changed my view of this city
and what the city is capable of doing, and has helped me to keep faith and focused. And having
been involved now in a lot of non-profits like Lowell General Hospital, now I’m on the board,
then I was taking people to the emergency room. Now I’m on the board. But I can tell you I
know that Lowell General Hospital really honors the diversity of people that come there, and
they’re well cared for. Lowell Community Health is there for that reason. And I just, I still see
how you know, this community embraced that community and really made it special for them.
I remember (--) Who? There was a special thing every year. It was before the Farmer’s Market
in downtown, but they would have these monthly whatever it is, some show or something
downtown Lowell, and they were so kind and reached out the Southeast Asian Community.
And these people were hurting. You know they left their countries with nothing. So culturally
like they didn’t have many of their clothes or their instruments; they didn’t even know who was
5

�the singer from there, how to find a singer, or dance, or how to do the dance. So we were kind
of coddling together the first Cambodian Dance Troupe.
K: That’s wonderful.
J: And I remember them performing in JFK Center and it was just really hard to pull that off. I
remember how hard they worked. And they’re calling their friend in Connecticut and their
friend in California. People are trying to ship stuff here. We were trying to coddle together
enough little outfits for the women to do the dance, and you know the different instruments.
And we coddled together that first group and there was such great pride in the community.
And I think for them it was also just bringing their culture here and having it back and be part of
who they were was very, very important for them. So it was nice to be a part of it.
A: Could you speak a little bit about the jobs program that the IRF had when you were there, if
you remember any details? Do you remember any?
J: I don’t. I know that we worked with a lot of companies and did entry level training. The ESL
was big, but beyond that I don’t really remember.
A: Okay.
J: Did you remember it?
A: Nope. I mean we found some of the companies in the photographs. Now I’ve forgotten. I
don’t know if you remember it.
K: Just kind of like linen work, or just working in like clothing factories, or anything like that.
There are a lot of pictures of people working.
J: Yeah, and you know, so we would arrange the transportation. And what’s funny to me is
now when I drive home I drive down Westford Street where of course a lot of the Southeast
Asians settled in the highlands. And you still see the buses, the vans going up that street and
dropping workers off at different plants. So you know, again, the plants were great. Of course
they loved these employees because they were very hard working.
K: So the building where you worked was 79 High Street, correct?
J: Yes, the International Institute.
K: What was that building like? Was it, is it still there? Is it, it changed right?
J: Well it’s still there. It got sold to a private residence. The International Institute moved. I
don’t even know where they are now. Do they even have a place in Lowell?
6

�A: Yes, because Derek Mitchell was in charge of it until recently.
J: Yes.
A: I think they’re at 144 Merrimack Street.
J: Okay.
A: But the building itself, what was?
J: It was a big old house. It was, you know, the International Institute was downstairs, but it
was perfect for us because they had a lot of space, actually classroom space. And there was an
apartment in the building, and they needed someone to take care of it. So we had our first
interpreter, the Cambodian interpreter who lived in the building. So it was great for them too.
So it was great shelter. It was a great building. There was a big beautiful opened room. And I
still remember the, on the cultural, what we had to overcome. You know, probably at this point
we were four months, it was before that death, and many of the people had not seen a monk
for a year or two and they were really desperate to see a monk. So we, they connected with
friends and somewhere in Connecticut, they had some other group in Connecticut and the
monk came. So we announced the monk. I felt like there must have been 250 people in this
room where there should have been 100 people. And the same thing happened. And then I
was standing there and now I’m eight months pregnant, and everyone in the room dropped to
the floor in honor of the monk, you know the bow and hitting the floor and prostrating
themselves. And I’m standing there and I’m thinking it’s me and the monk. I don’t know what
to do. I’m not going to drop to the floor because I’ll never get up. And you know it wasn’t my
religion. I wasn’t disrespectful to him, but I didn’t know what else to do. Nobody coached me
on that one Kale. I didn’t really know what to do. But we had a lot of moments like that, that
were so special and people were just I mean crying and so happy to have a monk among them
again. And to have their traditions back, and to be able to say their prayers, and it was very,
very nice to be a part of that. So that building really lent itself to those meetings, a special
place.
K: What were your reasons for leaving the IRF?
J: I was pregnant.
K: Yah, that’s what I figured.
J: I just mentioned that, and I was having my second daughter. You know, I never intended to
stay there. I didn’t know what I was getting myself into when I took on that job. I probably
wouldn’t have done it if I had known, because I knew they needed a longer term solution. But I
had hired a couple of people who were very involved as the teachers, and one of them in social
work is Carol Keirstead who kind of took over.
7

�K: She took over?
J: Yah. So that was great. It’s amazing the way things happen, but it’s funny they were very
concerned when I was leaving. And I was in labor and they did not want me to leave. And you
know, at this point my office would always have like fifteen, sixteen of the elder men because
they decided everything as a community. And they would sit in my office every day and they’d
you know, bring me all like ginger root. I was supposed to eat ginger root and this big (egg?).
And Alise Martin was a teacher then too. Do you know Alise?
A: Yeah Alise.
K: Umhm.
J: Yah, that worked at Middlesex and she was pregnant too. It was just unusual. And they
didn’t want me to leave. And I’m like, “I have to leave. I’m in labor. I’m going. Bye, I’m
leaving.” And I got to the hospital and I had my daughter. And the nurse came in to me the
next morning and said, “Excuse me Ms. Moloney, but you’re going to have to help us. There
are all these people out in the waiting room and they won’t leave!” [All laugh] The same elders
and their families out in the waiting room and they wanted to talk to me. They wanted to talk
to me. I just had this little (--) I’m like we don’t do that here. We’re not going to talk, but I had
to go talk to them and tell them I’m okay and I will come back. [Laughing] And you know, it
was just again, because they knew at the hospital too what had been going on because I had
been helping them with different patients that were being admitted there. So that’s why I left.
K: So over your time there it seems like it became a lot easier, they warmed up to you. What
do you think was the most important thing that you did in kind of helping build that
relationship?
J: You know I’m a big believer as you know, maybe you’ve heard about my feelings about
students is to empower people to have control over their lives. And I think that self-help
project blossomed beautifully and it was because you know, having those elders in the room
and helping them to build their own community, get their own temple, build their own dance
groups, their own churches, you know, to take care of themselves and become their own
leaders. I think that’s what it was all about. [Repeats] That’s what it was all about. And I
believe that Lowell is a testament to how you do refugee resettlement correctly, because so
many, that community is so strong here. They’re such a strong part of this community and look
at where the first Cambodian State Legislator in the country. I mean that is a lot to be proud of
for this city. And I just, so when I look around me and most of the South Asians don’t have any
idea who I am, or what happened back then, it doesn’t matter to me at all. It was an honor to
be a part of it.
A: Two more questions Jackie.
J: Sure.
8

�A: One, any stories about coworkers, colleagues, special people that were there with you
during that time?
J: Absolutely. The interpreters were amazing. They were amazing people. And you know, they
came, they were very different. We had a fellow who was a Vietnamese. He was a refugee in
some ways, but he is a very well-educated man who had a wonderful family. So he wasn’t
coming out of poverty, didn’t live in (--) He had a family to come to here. [Ja] Pho, he was Lan
and Hai, he was Lan Pho’s father.
A: Okay.
J: But he was such a gentleman. He didn’t want to have any special treatment. So when I met
him I didn’t know he was Lan’s father. He wanted me to treat him like any other interpreter,
and he wasn’t like any other interpreter. This was a very distinguished scholar, wonderful man,
so well educated, and he just wanted to be you know, acted like the other interpreters. And of
course it took us about a month, but gradually I let him know I really needed him to do more
than be just (--) I needed advice. I needed guidance. And so he was very special. And the
other interpreter [So Chet Urk] was a Cambodian interpreter. He’s the one who really could
barely speak English, had grown up as a farmer, but worked so hard to help his people. Just
didn’t sleep, didn’t sleep. Twenty-four seven these people were on the road, they were on call
and they were needed, and we needed them to do it. And their community needed them to do
it. And you know, I know, I’ve met So Chet’s son like as a student here at the University. And I
hadn’t been in touch with So Chet for twenty years. You know, and to see his son be a student
here, that’s a pretty special feeling. That’s a pretty special feeling. They were great people.
K: So do you see any similarities in your job today as Chancellor as with working with for the
IRF?
J: I do always, everything I’ve ever done in my career to me it’s about building community, and
a community that thinks about making the world a better place. So certainly in that sense yes.
I think that that job really sensitized me to what it means to help people who are in trauma,
who have been traumatized and who need really emergency, immediate, deep care. And but
the biggest part of that is that it has to be done with respect. So I feel like, you know, certainly
at the university we have students who come here who are in that situation, who need that
help. As a community I feel like my greatest pride in UMass Lowell is that we are certainly, you
know, it goes without saying we’re an excellent academic institution, right? We are excellent in
research that we do. We provide excellent academic programs. But I think what gives me the
greatest pride (--) My greatest pride is that we’re a compassionate community. We are
compassionate to each other. Students, every day, every day I hear a story of students helping
other students. That gives me great pride. Every day I hear about our staff. Somebody, you
know, their child has cancer, or they’ve gone through a divorce, or they lost a parent, or
whatever happened, people reach across and help each other here. And that is what I think
9

�makes this place so unique and so special, and so extraordinary. So you know, to the extent
that I brought some of that because of that experience, all to the good.
A: Well thank you Jackie very much.
K: That you so much.
M: That helpful I hope?
K: Yah it was.
A: Wonderful.
M: Good. Good. A special group.

Interview ends
jw

10

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                    <text>UNIVERSITY OF MASSACHUSETTS LOWELL
CENTER FOR ASIAN AMERICAN STUDIES
ORAL HISTORY PROJECT

INFORMANT: CAROL KEIRSTEAD
INTERVIEWER: MEHMED ALI
KALE CONNERTY
DATE: MARCH 5, 2016

C=CAROL
A=ALI
K=KALE

A: So this is interview with Carol Keirstead. Is that how you say it, Keirstead?
C: Keirstead, yup.
A: Keirstead, on March 5, 2016. And Carol thanks very much for willing to share some
time for us.
C: Excited to do it.
A: Good, great.
K: All right. Well I’ll just ask the first question. What do you know about the
circumstances under which the IRF [Indochinese Refugee Foundation] was founded?
C: Um, what I know about its founding was Hai Ba Pho and his wife Lan Pho were
Vietnamese refugees who settled in the country, and they wanted to establish an
organization that was really, ultimately they wanted it sort of for and by the refugee
community. So it was formed at a Mutual Assistance Association, which if memory
serves me correctly was really to be governed by members of the refugee community. So,
and his, his dream which actually came to fruition was to have the refugee community
actually you know, set up their own service organizations. So that’s what I recall about
that a few years ago. [All laugh]
K: When did you start working for the IRF [Indochinese Refugee Foundation]?

1

�C: In 1982.
K: Okay. And how long were you working there?
C: Two years.
K: Okay. Where had you previously been working?
C: The year before that I was with the university. I managed a Masters ESL Program for
teachers in Lowell Public Schools. It was a federally funded project. So we trained
“mainstream” classroom teachers to be able to effectively instruct English language
learners. So I did that for a year.
K: While you (--)
A: I’m sorry. And Carol how did you get, get into this field overall?
C: So way back when Ed Moloney and I worked together for CETA, which was the, you
know, federally funded sort of Skills in Employment Service Agency. And for whatever
reason you know at the time when refugees were coming into the city I just sort of took it
upon myself to reach out and do as best I could to serve that community through that
program. And so at one point he said to me, “Carol, you know, Jackie is going to be
leaving her position and I think you’d be great for it.” And I said, “Well I, you know,
I’m not so sure about that,” you know, but anyway. So he encouraged me to apply and I
did and got the job. So.
A: And where were you working for CETA previously like geographically?
C: In Lowell.
A: In Lowell, and where in Lowell?
C: Yup, it was up on Appleton Street. You know where the court is now?
A: Oh 89 Appleton, (C: You got it) The old Post Office?
C: Yup.
A: Okay. All right, that makes sense. And go ahead Kale.
K: How did you see the services offered by the IRF [Indochinese Refugee Foundation]
change while you were there? Did you see any change? You were only there for two
years, but.
C: Right. So in terms of change the actual services didn’t change much that I recall.
Again that was a long time ago. You know what changed over time was either one, the
2

�nature of the population, or the size of the population that we were serving. I mean when
we first started refugees were being resettled at a pretty rapid rate in this city. So we
were pretty, it was a pretty busy place. Yah, so over time I think it was the nature of the
population that we were serving, not so much the services.
A: And tell us about those changes and the different people coming and going.
C: Yah, so you know it would vary. It was Vietnamese, Cambodian and Lao that we
served and it just changed over time. The Vietnamese community was much smaller that
we served ultimately just by sheer numbers, and the Cambodian community kind of
started to excel. And there were a fair number of Lao families that we served as well.
And that over time, probably even after I left, just kind of flattened and the Khmer
population just kept, you know, people just kept relocating.
A: And why do you think the Cambodian population kind of grew where the other ones
stayed maybe smaller?
C: You know I think it was just a phenomenon of having a solid sort of community who
then would reach out to family, because Lowell at the time had very good employment
situation. So we could get people jobs pretty easily.
A: Um.
C: So the word would get out and family would come and resettle. You know at the time
there were pockets all across the country for different communities. Like the Hmong
were in Minnesota. So for whatever reason communities just began to sort of invite and
encourage people to come and resettle.
A: Where were you running the IRF [Indochinese Refugee Foundation] out of when you
took over?
C: 79 High Street.
A: And tell us about that building, what was going on there.
C: Yah, so the first floor was the International Institute, and then the second floor was us,
very small office space. And then we had, there was like an annex, which was a very
large room where we could hold functions and hold classes, and stuff like that. So it was
great because the International Institute was right below us. So we could collaborate a lot
on serving people.
K: What do you think were the most essential services you offered? What was the most
important?
C: Hm. Well the obvious ones right would be employment services and language
services. We had ESL Employment and Cultural Orientation Services. So those were
3

�critical. People needed jobs, but I think overall it was the welcoming, culturally
sensitive, supportive, proactive sort of approach that we took to just you know, helping
people to resettle in a new community.
So we’d do things like you know, have big household drives to have people donate all
kinds of things, because the refugee community they just needed so much. They were in
pretty substandard housing by in large. I mean I recall at the time there were a couple of
prominent landlords and the housing was pretty substandard. So you know, that was (--)
So we did what we did and more.
A: Yah. Who were some of the landlords around town that were notable?
C: It was George [Chambros], [Chambers], [Chamberos]?
A: Chamberas?
C: Yah, was the biggie.
A: Okay. How about Mr. Saab?
C: No, he wasn’t, that I knew of he wasn’t somebody that we encountered.
A: He might have gravitated over to the commercial stuff by that point.
C: Yah probably.
A: Because I know he had a lot in the, maybe in the 60s and 70s. I wasn’t sure.
C: And I sponsored a family while I was in my role.
A: Yah?
C: And the family I sponsored was a very, a family you know, non-literate and you know
from the Province. And so I had to work over a year’s time with them to help them get
housing and get settled and all that stuff. I’ll never forget the first time we found an
apartment for them. It was a decent apartment over in Centralville. And I was helping
them unpack, and you know getting everything settled. And we had all kinds of things
donated for them. And you know it was just so remarkable to step back and understand
what the experience was like for them, right. So a hairdryer, like they were just so
fascinated with a hairdryer. They thought it was to cook meat right.
A: Oh, to cook meat?
C: Right, and then you know, we were helping them put stuff away and they were
putting all the meat in the drawers and all of the appliances in the refrigerator. I mean
just you know, they had no idea.
4

�K: Yah.
C: So it was quite the learning experience. And a lot of the work that I did was advocacy
work, particularly with the school department, because at the time they were enrolling I
think it was like fifty students a week at one point.
A: Wow.
K: Wow.
C: And you know, we were hearing, you know there was one case I’ll never forget.
There was a girl who probably had PTSD. No, I know she had PTSD, and they didn’t
know what to do with her. So they kept her home. They didn’t serve her. So a lot of the
work we did had to be sort of advocacy oriented in working with other organizations to
help them understand the population and help them do right by them.
A: Yah. What made you decide that you wanted to sponsor that one family?
C: Well my thing was to sort of walk the talk in what I do. So I just wanted to do that as
part of you know, not just get paid for the work but the refugee community would
actually step up and help out.
K: Okay. So what were all of your duties and stuff? You already talked about advocacy
work, but what else were [unclear]?
C: So I supervised the staff that we had. We had bilingual bicultural staff. I oversaw all
of the programming. Oversaw all of the paperwork with Office of Refugee Resettlement,
you know, had to oversee all of the records and stuff like that.
A: And that was a federal agency?
C: Yes. And so you know, all of the administrative things that go along with an
administrative job, which I didn’t have a clue how to do until I got this job. So it was
really learning on the job, but it was great. And I’d say, you know, a fair amount of it
was really outreach to the community and helping you know, doing cultural orientations
out in the community. Really just helping develop understanding as much as I could
about, you know, the communities that were coming into Lowell.
K: Was there anything while you were on your job that you found unexpected, like any
tasks that you had to do that you weren’t prepared for, well not prepared for but just
weren’t expecting?
C: Yah, firing staff was hard. [Laughs]

5

�A: Yah, and without going into the specific persons what was the kind of nature of the
work that made it difficult?
C: It was a staff person that was, you know, I adored him and he was well respected in
the community, but just didn’t do his job. So you know, at some point you have to
address things like that and it’s hard, particularly when you’re a white female and the
person is a member of the community. It’s very difficult. So that was my probably
biggest challenge.
A: Was there any kind of fallout with the community from that?
C: Yes, this individual actually, yes there was.
A: Okay.
K: How many people do you think you helped over there, how many families?
C: Oh Lord. You know I’m sorry. I wouldn’t even know how to, I wouldn’t know how
to do that. You probably have the record. I just don’t even (--) I know we had to report
on it every month. We had to submit monthly reports.
A: Yah. No, that’s fine.
K: We actually might have those in our archives, yah.
C: That would be interesting to see, yah.
A: Could you describe the community as they were coming into Lowell? And you
talked about the, you know, kind of issues with understanding kind of technology and
things like that, which they had never seen before.
C: Right, right. So I guess it was really recognizing that what they had to become
accustomed to and what they had to learn was going to take time. And that they just
needed a lot of support to acculturating and learning what they needed to learn, and in the
employment setting. So that was a whole other thing. So my job as director that was my
(--) We had ESL teachers, and we had cultural specialists, but my job was to find jobs for
people. That was part of my role. So you know, I had to make sure that the work place
could accommodate people who were, you know, had various levels of education and,
you know, could handle expectations in the work place and stuff like that. So that was,
that was a challenge.
A: So tell us what companies were out kind of that you connected with?
C: I remember a big one was BASF. (A: Umhm) So there were a lot of electronic firms
at that time and medical supply firms where all folks would have to do is piecework, put
stuff together. And it was a pretty good job in the tech industry. So Wang, some people
6

�could get in. Not a lot, but some people could get into Wang. But there were a couple.
BASF I remember and it will come to me after you leave. [Laughs]
A: That’s fine.
C: There are a few sort of you know, our go-tos.
A: Where was BASF? Was that in Nashua?
C: Bedford.
A: Oh Bedford, okay. Good. And do you remember any kind of stories connected with
people getting jobs and you know, perceptions on that and feelings from the community
response?
C: Can you say more about that? What are you, what are you thinking?
A: Yes. Just I mean did, um, you know, do you remember any particular stories where
you know, you got somebody a job and it really kind of changed their outlook, or their
family’s outlook?
C: I’m sure. I just can’t at the top of my head recall. You know I’m sure there were
many, but yah.
A: Yah. What was the, what’s your perception on the city’s reception of these
immigrants?
C: I would say one of the reasons we ended up with such a large community is because
by in large the city stepped up. They didn’t always do the right thing, but by in large the
city really stepped up I think. You know, a lot of the churches were heavily involved.
Eliot Church, Saint Patrick’s was a huge supporter. Yah, so churches played a big role in
really helping refugee communities. So I would say yah, Lowell was pretty, Lowell did a
pretty good job.
A: Is there any way to find like what that could be attributed to?
C: So who would have been there at the time? Gee, I can’t even tell you. George
Tsapatsaris was the Superintendent of Schools.
A: Okay. Did you guys have a relationship with the school department?
C: I did, you know, it was sometimes heated because I did go to bat for people.
A: Okay.
C: So sometimes I’d be told you know, tell that Keirstead to cease and desist. [Laughs]
7

�A: Why? Over what issues?
C: You know, I (--) This is who I am. I don’t like injustice. Where there’s injustice I do
whatever I can do. So when I saw cases where kids weren’t being served well, like a
classroom was set up in a bathroom for a group of Laotian kids. I said, “Uh huh, not
okay.” Um, that student I remember going to bat for because she had some you know,
she was dealing with some emotional trauma and they kept her home. They wouldn’t
serve her. So it was things like that. I just (--)
A: And I’m sorry, when you said they wouldn’t serve, I originally thought you meant the
family, but you were talking about the school department?
C: School department.
A: Okay, and was that Cambodian?
C: She was Lao I believe this particular girl.
A: Okay.
C: You know how certain people stand out in your mind? Yah, but you know so at the
same time George respected me and I respected him, but I had to just, you know, do that
and he had to push back. So you know.
A: Where was the, which school were the kids in the bathroom originally?
C: The Daley.
A: The Daley? Okay. [Chuckles] All right, and I imagine there was some, I mean,
growing pains from the school department’s perspective right?
C: Oh everybody was out of space and it was, I mean really they were registering like
fifty kids a week. And after I left the Indochinese Refugee Foundation I went to work.
They recruited me for the public school system. So I ran the Southeast Asian Curriculum
Program. And so you know, I then saw it on that end. Yah, I mean. And then I worked
at the, did you hear about the Moore Street School?
A: They Morey?
C: Moore Street?
A: Moore Street School up in the Grove.
C: Yah, so it was really the only segregated publically supported school that had existed
in a very long time. It was all Cambodian kids.
8

�A: Now how did that school become only Cambodians? Had it been closed previously?
C: It was a private catholic that was closed by the Diocese.
A: Okay.
C: So Lowell rented it I guess (A: Okay) and set it up to serve this huge population of
kids they didn’t have a place to put. So that was in existence. I worked there for like a
year with Bob Keegan. He was the principle. He’s since passed away, but um, yah. So
that was an interesting experiment.
A: What was that school like? How would you describe it?
C: So I thought it was wonderful. I mean I get segregation, I get it, but it was a
protected, all about these kids, giving them what they needed in environment. They
didn’t have to deal with being treated whatever. So it was a protected environment and
we could design the program just for them.
A: Um.
C: In fact, have you seen the Southeast Asian book? Probably right?
A: The Jim Higgins photo book?
C: The cover, that’s the Moore Street School.
A: Yah, I, well I just was looking at that book recently and I said, “Where the heck was
this school?” I didn’t know anything about it. (C: Yah) So when you said it I was, yah.
C: Yah, funny.
A: What else can you talk about with that school? What were the programs that you
were running that wouldn’t be found anywhere else?
C: Well it was you know, before it was a bilingual program. So back then we believed
in bilingual education in this state. We don’t anymore by the way. So it was a bilingual
program where kids had native language instruction and ESL. So we could design the
program so that they got their content, you know, in the native language and then had sort
of sheltered English class instruction too. So it was great.
A: What was the building like physically? Was it in a decent shape?
C: It was decent.
A: Okay.
9

�C: Yah, yah, it was okay.
A: No leaky roofs or anything?
C: No, no, it was okay.
A: Okay, good. Um, you talk about Lowell being basically an accommodating
community. Any instances where you remember where it didn’t shine in that area?
C: Housing I would say.
A: And what were the issues there?
C: Really substandard housing. I mean most of the families when I’d go visit, you know,
they’d be roaches all over the walls. They’d be roach paper just like wallpaper, you
know, so just really substandard housing.
A: And did the IRF [Indochinese Refugee Foundation] get involved in kind of helping to
change that situation?
C: You know I’m sure we tried. You know we tried to get families into the best housing
situations we could, but there was limited, limited stock so to speak. And you know, it
was a big, it’s a bigger issue than we could take on, because it’s really, it’s you know, it
hasn’t changed. [Laughs]
A: Yah, yah.
C: So.
A: I know there was a group around town I think primarily connected to churches, but
the Ethnic Covenant?
C: Oh my God, yah! Jay. Jay. What was his name? Great group.
A: Okay. Tell us what you know about the group.
C: Oh, [unclear] the dust off the cobwebs. Jay was the gentleman who founded it I
believe. And I remember they authored a paper called “Thirty Pieces of Silver” maybe?
Right, is that is?
A: I think that’s it, yah.
C: Um, so yah, they were a very advocacy oriented group who really I think sought to
speak the truth on behalf of vulnerable populations. Yah, yah, God thank you for
mentioning that.
10

�A: Did the IRF [Indochinese Refugee Foundation] have any connection with them?
C: Yah, yah, we, I can’t remember exactly what we did together, but we definitely
collaborated and communicated a lot. Yah, yup.
A: Tell us about the everyday work week at the IRF [Indochinese Refugee Foundation].
C: It was, I mean the reason I stayed for two years is because I ate, breathed and slept
right, because it was just nonstop, never ending. It didn’t end at 5:00. So yah, I mean
that was primarily why I had to sort of go to a “more normal job”. It was you know,
doing the administrative stuff and then dealing with things all day long that would come
up; refugees coming in with whatever issues that they had and we would have to figure
out how to help them. So it was doing your regular job and then attending to people’s
needs as they would come through the door, which you never knew what those were
going to be.
A: Jackie told us a little bit about some of the issues that the refugees had with kind of
accessing health services. Do you have any (--)
C: Yes, yah, yes. So I would say a big issue for refugees, and I don’t know what Jackie’s
perspective was, they were very reluctant in a way to access American medical services.
And we often would have to (--) Oh, I just thought about this other case. Oh my God.
A: Yah, tell us about that case.
C: I’m just getting emotional. Sorry.
A: That’s okay. That’s okay. Sorry.
C: Wow, I didn’t expect that one. [Crying]
A: That’s okay, take a few minutes.
C: So there was this day, and in walked a woman with her daughter in her arms and her
daughter was almost lifeless. So Chulathy was her name. And so we arranged to have
her taken by ambulance to the hospital and I ended up following her for quite some time
and they could never figure out what was wrong with her. And you know part of me is
feeling like I should have done more, but whatever. And she just like languished in the
system and they couldn’t figure out what was wrong with her. She was dying and I’ll
never (--) They let her go home at some point and somewhat later I heard that she just
died in Lowell High School. She just died. So, I mean and I tried to work with the
family and it was just you know, a lot of Southeast Asians believe in spiritual even
sometimes sort of ghosts like things right. And so translating between that belief system
and western medicine is nearly impossible. And then you got the language barrier in
between. So I, you know, I worked with the family and I worked with you know, I’d go
11

�to visit Chulathy and she just always, she was always doing this. It hurt, it hurt, it hurt,
and they could never figure out what she had.
A: So she was always holding her fist to her chest?
C: Yup, like this and they never could figure out what she had. So, sorry.
A: Other issues on medical or health access?
C: There weren’t the language and cultural resources that of course there are now. So it
was really, really difficult. Yah, I didn’t even think of that. It was really difficult to get
adequate care for people because of the language barrier and the cultural barriers. Yah.
A: So talk about the language barriers in general?
C: Well I didn’t speak any of the language [laughs]. So I always had to rely on you
know, my folks to translate. And so when refugees would go do whatever they had to do
they would always have to find somebody, oftentimes the younger kid in the family, and
rely on that person as their translator which right, is not ideal. So yah, it was, it was really
tough. And that was a lot of the work that our staff had to do, which they weren’t paid to
do really. I mean their jobs were not to be translators, but there you go right.
K: Umhm.
A: Yah, yah. Any funny stories about IRF [Indochinese Refugee Foundation]
workplace?
C: Yah, so this may not want to be (--) [Laughs] You don’t have to stop it but there were
a lot of funny things, but I’ll never forget this one time. Alise Martin, do you know Alise
Martin?
A: Yah.
C: She was the ESL teacher.
A: Oh she worked at the IRF [Indochinese Refugee Foundation]?
C: Yah.
A: Okay. That’s another interview.
K: We have her [unclear].
C: And I think she was the teacher at this time. We had a couple while I was there, but I
went down to the classroom just to check on things. And we often had people donate
goods. So we’d have plastic bags all along the side of the classroom. So I went down
12

�and looked in the classroom and there was a big ruckus going on. And I’m like
everybody is laughing and you know, I’m like what’s going on? So what happened was
somebody had donated things and there was a box on tampons in there. And the Ref,
whoever found them thought they were firecrackers. So they’re all trying to light
tampons. [All laugh] That was a fun one, yah.
A: Other kind of workplace issues at the IRF [Indochinese Refugee Foundation]?
C: You know we always could have used more. It was always a scramble to have
enough resources to do what we needed to do. And I don’t remember at the time. I
remember getting some grants here and there, some small grants to do different things,
but I can’t recall what they were.
A: Yah. Now you worked with the federal government. Did you work with any state
agencies?
C: We, I’m trying to think. Well there was the Office of Refugee Resettlement in
Massachusetts. So every state has its own.
A: Okay.
C: Yah, yah.
A: Okay. So the office you primarily dealt with was kind of, they controlled the funds
that the federal government (--)
C: Right.
A: Okay I see.
C: They were sort of a pass through.
A: Do you remember any individuals or issues with the state?
C: No. I mean like any, I’ve managed many of those things since then. Like there are
always challenges with it, but you know.
A: Yah, regular bureaucracy stuff.
C: Yah, right, right, nothing that I can recall out of the ordinary.
A: Good.
K: Did you see funding change while you were there at all?
C: I don’t remember. Really I don’t remember.
13

�K: Did working with the IRF [Indochinese Refugee Foundation] change your perspective
on anything, like such as minority groups, non-profit work?
C: It was life changing for me.
K: Really.
C: Because when I left there I went to work for the school department and then I went to
work overseas in a Refugee Program. So I never would have done that if I hadn’t had
this opportunity. And then I adopted somebody from Cambodia. So it really was life
changing for me.
K: Now where did you work overseas?
C: In the Philippines, in the Philippine Refugee Camp.
K: And was that the camp where Cambodians and other folks from Southeast Asia were
coming?
C: A lot. There were several camps in Thailand and then there was PRPC in the
Philippines, and there were a couple of smaller ones in Indonesia.
A: Okay.
C: When I went the largest population were Amerasians.
A: From mainly from Vietnam?
C: Umhm.
A: Okay. Why don’t you tell us a little bit about how you got involved in that project?
C: So when I was at the Refugee Foundation I was able to make contacts. I also worked
at Middlesex Community College in between, that’s right. So I worked at Lowell Public
Schools. Then I went to Middlesex and help set up the new campus, because what they
wanted to do in setting up the new campus with Molly Sheehy was my, person I worked
with, was to set up what they called a Resource Center, because they wanted to provide
outreach services to the Southeast Asians in setting up the new campus. So I did that for
two years. So through my work at the Foundation and through Middlesex I made
contacts with the U.S. State Department. And when I decided I wanted to try it I just
called and said, “How do you do that?” And the women said, “Well here’s what you do.”
And so I applied to this organization and they flew me down for an interview. And
within a month I was gone. So yah, it was great.
A: Good. So tell us about the camps. There was one major camp for?
14

�C: The one I worked in was one major camp, but there were many camps and operation
at that time in Thailand. So a lot of Refugees from Lowell, some would have come
through the camp I worked at, some would have come through Thailand.
A: From Khao-I-Dang
C: Yup, Phanat Nikhom, Khao-I-Dang, yup.
A: And what was the camp that you worked at in the Philippines?
C: It was called PRPC, Philippine Refugee Processing Center. Bad name! What are we,
cows? Yah, anyway. So it was a really large camp. We serviced I think at any one time
there were about 100,000 people there. It was nine kilometers long. It was along a ridge.
It was beautiful, gorgeous, and there were several international organizations there, like
World Relief. ICMC was the group I worked for. There were many, many, many. So
my group ran the, what they called the Pass Program, which was for kids 11.5 - 16 who
were coming to the states. So it was like a school to get them ready for school here. So I
ran that program.
A: And would those kids be orphans primarily?
C: They were, they were not on paper orphans. So a lot of the, you probably know this,
so a lot of the Amerasians kids that ended up coming came through very nefarious means.
So they were orphans in their country, but because people knew they were gold tickets to
get to the states. That’s what they were called. They would sort of adopt them to get to
the states.
A: Oh! So parents that had no blood, or people that had no blood connections to (--)
C: In some cases right. And in some, you know, that wasn’t all of the cases, but it was
prevalent. And in some cases you know, the families really did care about the kids. And
then we had a Khmer population while I was there. And did we have Lao? If we had
Lao it was like miniscule. So it was mostly Vietnamese and Khmer when I was there.
And the Catholic Church was there, the Mormons were there. I mean it was like a whole
community.
A: Yah. Any difficulties there between the different nationalities?
C: Sometimes, yah. Sometimes they’d be pretty nasty clashes.
A: Remember any stories or incidents?
C: Not particularly, but it wasn’t, it wasn’t often, but you know, once in a while, yup.

15

�A: Now did you, did you work with Cambodian folks (C: Yup) there? And did some of
those people end up in Lowell?
C: Yah. Like you know, if I’m talking to somebody whose, who I think could fit the age
range, if I meet somebody, I’ll ask them. “So what camp were you in?” And sometimes
it will be that one. Yah, it’s kind of cool.
A: How long did you end up staying there?
C: Two years. I do everything for two years I think. [Laughs] I like to start things up. I
did. I’ve been in my job for twenty. So yah.
A: Maybe we should go back a little bit more and talk about your transition from IRF
[Indochinese Refugee Foundation] to the School Department. How did that come about?
C: If memory serves me, which sometimes it doesn’t, I believe Ann O’Donnell
approached me.
A: Don Pearson?
C: Ann O’Donnell.
A: Oh I’m sorry, Ann O’Donnell.
C: She was the head of the bilingual program.
A: Okay.
C: For a very long time. And I believe she approached me and asked me if I’d be
interested. They had this position. I think they got federal funds for it or something.
A: It was a new position?
C: Yup, to oversee development of a Southeast Asian curriculum. So yup.
A: Tell us all about that.
C: So in my role I oversaw, I had three curriculum developers, one Lao, one Khmer, and
one Vietnamese. And so our job was to try to develop a, you know, native language
curriculum that they could use in the schools, and that was a huge lift, because you know,
we’re talking K-12. I mean it was a huge lift. So we mostly focused on literacy, and then
would you know as we could develop materials, you know, in other content areas. But
we’d produce our own books and stuff like that, yup. And I believe, and you guys would
know maybe the timeline. So there was a time when there was going to be a shift away
from the Indochinese Foundation to splitting off the groups. When you talk to Hai he’ll
know.
16

�A: Okay. So like when the CMAA [Cambodian Mutual Assistance Association] was
formed?
C: Yah!
A: Yah, so the CMAA [Cambodian Mutual Assistance Association] was formed in 84.
C: Yup.
A: And I don’t know. Was there a Lao and Vietnamese?
C: There, well there was an effort. (A: Okay) It didn’t take hold, but there was an effort
to do that, yah.
A: Okay. So the CMAA was really the only group that kind of had legs?
C: It ended up, yup, that I recall. Yup.
K: Do you keep in touch with anyone you worked with, or while working for, at the
IRF?
C: Not really keep in touch. I, you know, I would see people out in the community and
you know, a couple of families I keep in touch with that I served, but I don’t keep in
touch with staff as much. In fact it’s funny one of the families that I for whatever reason
just became really close with, a Lao family, their daughter now has children my middle
son’s age and they’re best friends.
K: Oh.
C: So she, so you know when she came to the IRF [Indochinese Refugee Foundation]
she was like yay big, and now she’s mom to two kids and so it’s yah, it’s great.
K: What about the family you sponsored?
C: I have no idea. [Unclear], I have no idea. You know my life took a, you know, a left
turn. You know, when you have kids everything, everything changes. So you know, I
became much less involved in the community. I took this job up in Portsmouth, New
Hampshire. So I became sort of much less connected here.
A: Yah. So you went from IRF [Indochinese Refugee Foundation] to the school
department and then (--)
C: Then to Middlesex.

17

�A: And then to Middlesex. And how did you get connected up with Middlesex if you
recall?
C: Maybe Molly Sheehy?
A: Okay.
C: Yah, I think that’s probably likely.
A: Okay. And what did you do at (--) You talked a little bit about it already, but.
C: So you know, in setting up the Lowell Campus they were mindful, right that they
wanted to serve the Southeast Asian population. So we set up this um, and they had a
Gateway City’s Grant I believe to do that. So myself and a Hispanic community Leader,
Peki Wilson, who was at the time really well regarded in the Latino community (--)
A: How do you spell the first name?
C: Peki, P E K I was her nickname. Griselda was her first name.
A: Raselda?
C: Griselda.
A: Griselda. Okay.
C: She was Cuban, but very well regarded in the Hispanic community. So she and I
were sort of the two key staff at the Resource Center which operated out of Wannalancit
at the time, because we started at Wannalancit right?
A: Yah.
C: And so our job really was to provide sort of counseling so to speak to you know, kids
who were interested in maybe attending Middlesex, and while they were at the college
providing a lot of bicultural support for them. You know, doing special events with them
and just being there as a listening ear.
A: Were there a lot of students coming to Middlesex when, at the beginning essentially?
C: Well I think because of our outreach we started really to get kids you know aware of
the college and starting to come into the college.
A: How did you do the outreach? Do you recall?

18

�C: Well by that time I had, you know, because of my work at the Foundation I had a
pretty good network. So that wasn’t a huge lift. You know, without that I don’t know
what I would have done, but yah.
A: So who were some of the community leaders from the different refugee communities
at that time?
C: So the Lao I would say Kumson Silavong. I think he’s passed recently. Sommanee
Bounphasaysone, she’s actually a really good friend of mine. Who else in the Lao
community? That’s what I recall, and Sommanee worked for the DCF ultimately.
A: So many Lao folks or?
C: Sommanee is her name, sorry. [Laughs]
A: [Laughs] I’m going deaf anyways, so.
C: I know you and me both. So in the Cambodian community at the time it was Michael
Ben Ho (A: Umhm), great man.
A: Yah, he just passed away as well.
C: I know. Narin Sao. (A: Umhm) You probably know them all. I’m trying to think
who else. Those are the two that come to mind really.
A: Okay. Is Narin still around?
C: Yup.
A: Okay.
C: Yah, he lives in Chelmsford but he’s around. He’s a great guy, great guy.
A: Any politicians that stood out either kind of pro refugee, or not so pro?
C: Like if you tick check off names I could say “Oh yah, I know,” but (--)
A: One of the guys over the years, a couple of the guys that could be perceived as not
being super friendly would be Tarsy Poulios. [Both same name at same time].
C: Tarsy Poulios, right, it just all of a sudden came back to me! Yah, he was like the
Donald Trump of Lowell. So I’d say yah.
A: Do you remember any interactions with any of your jobs with him?
C: No.
19

�A: Okay. Anybody on the pro side?
C: I’m sure there were, because again we had, you know, we had a fair amount of (--)
Oh God I’m just remember on the school board, Katherine Stoklosa. She blamed me for
all of the refugees coming to the city.
A: How so?
C: At the school committee meeting.
A: Oh really?
C: Yah.
A: And so she didn’t think it was a good idea?
C: Oh no! We should stop those people from coming, yup. I mean a lot of people were
(--) It’s you know, it’s fear you know the unknown. Right, it’s so common, we don’t
learn.
A: Good.
K: Do you see any similarities in your job today with working with the IRF [Indochinese
Refugee Foundation]
C: No. I wish I did. [Laughs] No, I’m (--)
A: We won’t leave that on the record.
C: Yah! I’m pretty far removed from feeling like I have an impact on people’s lives, but
that’s okay.
K: He kind of skips this question, but what was the most interesting or enjoyable part of
your job?
C: Oh the people. Oh God yah. Just really, just delightful people, and some of them
could be like royal pains in the asses, but you know. Hai’s father worked for me, and a
wonderful, wonderful man. And he was very set in his ways. So supervising him was a
challenge, but you know, wonderful, wonderful man. And so just really wonderful
people and I learned a lot.
A: Any final thoughts about your time working for the IRF [Indochinese Refugee
Foundation]?

20

�C: No, just that you know, I want to thank Jackie’s husband. [Laughs] Really it was a
life changer for me, that opportunity, and Hai. It really was. I mean they took a risk with
me, because I was (--) How old was I? I was young, really and you know, I guess the
good thing for me was nobody had that experience because it was so new. So they took a
chance with me and it was great.
A: Yah, you said Jackie’s husband?
C: He’s the one that recommended me for the job.
A: Jackie Moloney’s husband?
C: Yup.
A: Oh, okay, and how did you know him?
C: I worked with him at CETA, the (--) Yup, Ed.
A: Yah, okay. What did he do at CETA?
C: He was one of the managers. So there was Ed and Henry Przydzial, and yah. But
yah, he just pulled me aside and said, “Hey, Jackie’s leaving this job. I think you should
go for it.” Now Jackie is brilliant. And going in trying to fill her shoes, I had to get over
that one right away. Yup, she’s brilliant.
A: How so?
C: I don’t know she just is.
A: But I mean how did you feel that you (--) Was there a learning curve from what
Jackie had done?
C: I mean I would have, if I tried to sort of emulate what she did, or be who she was I
would have failed. So I had to just find my own way in the job and yah. And I was
successful, but I’m just saying you know, yah.
A: Any final thoughts about your time working here in the city.
C: No, I mean I miss it. I loved doing that kind of work. My work is like I said, very
removed. You know, I have a federally funded job where I lead a multi-million dollar
grant, blah, blah, blah. So it’s a great job and but I loved doing community work.
Someday in my retirement.
A: Yah, why not?
C: Yah.
21

�A: Great.
K: I think that’s it, right?
C: Thank you so much.
K: Thank you.
A: Thank you.
K: Yah, this is great.
C: So are you a student at UMass?
K: Yah, I’m a student. I’m a sophomore.
C: What are you studying?
Interview ends
jw

22

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                    <text>UNIVERSITY OF MASSACHUSETTS LOWELL
CENTER FOR ASIAN AMERICAN STUDIES
ORAL HISTORY PROJECT

INFORMANT: LAN &amp; HAI PHO
INTERVIEWER: KALE CONNERTY
DATE: October 5th, 2016

L=LAN
H=HAI
K=KALE
[Note: At the request of Lan and Hai Pho minor edits have been made to this transcript for clarification.
An unedited version of this transcript is available.]
H: Okay, why don’t you introduce yourself and then I’ll do it?
L: My name is Lan Pho. And my husband and I have participated in the resettlement of refugees from
Cambodia, Laos and Vietnam, into Massachusetts in general and in Lowell and the greater Lowell area
to be more specific since the late 70s.
H: My name is Hai Pho. I am a member of the initial establishment of the Indochinese Refugee
Foundation back in 1976. And with the participation and support of my wife Lan, and five other
members, we established what is known as the Indochinese Refugee Foundation Incorporated in 1977,
on January 27, 1977 by the Secretary of the Commonwealth of Massachusetts. Thank you.
K: So just to get started, what were the circumstances under which the IRF was started? Or how did
you decide to start it?
H: Okay, all right. The histories of immigration and refugees are quite different. The U.S. program for
immigrants started a long, long time ago, but I think in 1965, ‘66 there was a law by the Congress to
define immigration. And the status of refugees were not well defined then. So people that came
before 1975 were classified by law not as refugees but as immigrants. Immigrants came to better their
lives economically, socially. Refugees came as a place for protection because they were pushed out.
1

�So there’s a theory, there’s a pull and push theory. Immigrants are pulled into the U.S. for the
economic social betterment. Refugees were people whose lives were threatened and were pushed out
of their countries and they came for shelter, for protection, for survival. And so in 1975 at the end of
the Vietnam War some hundred and a hundred and thirty thousand refugees from Vietnam were
hosted in the U.S. for their survival, because they were pushed out by the Communist army victory in
South Vietnam. In 1980 the U.S. Congress established a law, the 1980 Refugee Act, that defined the
meaning of refugees and provided a systematic procedures and numbers for annual admission of
refugees into the US, the quota for Indochinese refugees to be resettled in the U.S. per year. And that
is the beginning as far as a statutory refugee definition is concerned.
As far as the Indochinese Refugee Foundation is concerned, we established it in 1977 because in 1975
some Vietnamese refugees just came to New England, to Boston, most of them with nothing but the
clothes on their back. So for the first year or so we were just trying to establish our life, re-establish
our life. And we do try to pull our community together. And we made an appeal on September 27,
1976 for Vietnamese and American friends and supporters to help us organize into a kind of a Mutual
Assistance Association. And that sort of launched the action to create an Indochinese Refugee
Foundation that was drafted. The Charter was drafted and then finally incorporated in the spring of,
January 27, 1977.
K: So going off of talking about the definition of refugees. Looking through the archives we see
documents that are trying to distinguish between political refugees and economic migrants. So were
there any difficulties, or controversies involved with trying to make that distinction? Or did you have
any problems?
H: There are a lot of difficulties. In most peoples’ mind immigrants come [here] to better themselves,
and they should not be dependent on anybody, particularly on public assistance. When refugees came
they had nothing with them. There was no preparation. There was no anticipation of self-sufficiency
at that particular point. In fact total lack of preparation. So from Southeast Asia, from Vietnam, Laos
and Cambodia, there are two phases. The first phase in 1975 to 1977, these people came from a very
advanced background, and so they can establish, re-establish themselves very fast, very well. In fact
there are a lot of studies that prove how successful that first phase of resettlement of refugees from
Vietnam at that time [was]. There’s a group of studies that was made [showing] there’s no impact on
the host country, on the United States, particularly with the initial U.S. policy of integration. In the
policy of integration of Indochinese refugees in 1975 there was an effort to disperse, meaning to
spread them out. How did they do that? By a hosting requirement, a requirement having a host, a
family host or a church, or an agency to host each family from Vietnam to settle in the U.S. Because of
that requirement, the Vietnamese who first came as refugees in 1975, ‘76 were spread out all across
the U.S. But – and in addition they were well, trained well, professional people, so with their
2

�background and skills they could find jobs, they could find housing on their own. They didn’t need to
depend on any help from agencies of the states or the federal government.
The phase of refugees that came from 1979, 1980 on were pushed out from Southeast Asia, from
Cambodia, from Vietnam because of the drastic, drastic, horrible, horrible violent policy of the regimes
in Southeast Asia. Those people were not prepared and they had to be dependent on public
assistance, and that created a lot of objections.
K: So – I’ll start with you Hai – what were your specific roles in the IRF, first as a member of the Board
of Directors?
H: Yes, I was fortunate to be educated, trained, get my Doctorate Degree at Boston University, teach
at UMass Lowell from 1968 on. So I have a well established root in Lowell. In fact I came to Lowell
some five, six years before anybody else was here, my wife and I, our family. And, in 1975 when the
first wave of Vietnamese refugees came, I was with my friend Doctor Nghia Nguyen, a physicist at
Draper Labs in Cambridge and we put together a group of leading Vietnamese refugees. They are
lawyers, they are engineers, they are scholars, and an American retiree from the State Department,
[unintelligible] to form the founding members group of the Indochinese Refugee Foundation to help to
provide the technical skill to help those who follow us who need some help to create a Mutual
Assistance Association. That is my role.
K: And what about your duties as the Coordinator for the Indochinese Self-Help Project?
H: Then three, four years later when the boat people from Vietnam and the Cambodian Refugees from
Cambodia who were sheltered on the Thailand borders, came. The State Department, because of
[continued need] to resettle Cambodians and Laotians, instead of dispersal they created a cluster
system, meaning they bring them as groups into different locations in the U.S. There were about five,
six clusters, one of which was the Lawrence/Lowell cluster. And each cluster, they bring about a
hundred families to the area, and these are supposed to receive not only assistance in resettlement,
but also to receive assistance in language skills, in employment training and job placement. So the
resettlement consisted of two phases. One is housing and (L: Language skills) language skills. No, that
is training, training in employment. ET, training, education and training. Okay. The first phase is
housing welfare resettlement, just to get them settled in a local community. The second phase is
Employment and Training. And because of the cluster system there was a high demand for
employment training in the Lawrence/Lowell area, [such] that the agencies, the local agencies that
provide the resettlement cannot handle it and do not have the staff, the skill to handle the education,
English as a Second Language, the job preparation and employment placement for them. So we sort of
see the need for it and find ways voluntarily to do it, but [there are] not enough resources available to
3

�us, because we are just resettling five years ago and it’s just not enough resources available to us. So
we call on the U.S Government, which at the time [it] is the State Department that is responsible for
resettlement to give us the funding. And so they did earmark some five million dollars to those selfhelp groups, mutual assistance groups, to apply. And if we did qualify they would give us the grant to
provide English as a Second Language, and orientation to resettle, and Employment and Training. So
that’s how I submit an application, because they sent out what is called a “Request for Proposal”
across the United States. And we are among the four or five Mutual Assistance Associations that
received that funding to provide Employment and Training here.
K: Was that the same as the Targeted Assistance Grants Program, or is that something different?
H: Separate.
K: Separate, okay. We won’t talk about that.
H: Target Assistance is different. (K: Okay) So that is the Self-Help Project from the Indochinese
Refugee Foundation.
K: Which was later renamed, years later, to the (--)
H: Employment Training.
K: Employment, yeah.
H: Yes, yes, because – well, before I jump into that. That is how the Mutual Assistance Association
transformed itself in this activity through the Self-Help Project because we believe that we can do it
just as well as anyone else. And in doing that we really make a special effort to find qualified
Vietnamese, qualified Cambodian, qualified Laotian refugees unlike many VOLAGs that relied on
American staffs. We screen ourselves to ask them to provide us staff for these services. The only ones
that we need are Americans who are skilled in teaching English as a Second Language, who are skilled
in running the businesses of Self-Help Project. So that’s how we recruited Miss Jacqueline [Fidler]
Moloney as the Project Director, and Miss Elise Martin as an English language teacher. But the rest of
the staff, and these are very important people, the Vietnamese social workers, the Cambodian social
works, Laotian social workers to go out and do the actual helping of refugee families that came to
Lowell.
K: Okay, I’ll move to Lan. Oh –

4

�H: Just one more step.
K: Okay, go ahead.
H: The first one hundred families in Lowell consist of about maybe four or five hundred people, mostly
children and women. There are very few men, okay, because as you can understand the men were
killed in the war or they run all over the place. So the fact that from 1979 to 1982 there’s a large
number of children that need to go to school, there’s quite a few women that need to get the health,
medical health, mental health and welfare, creates some kind of pressure on the community, but
because of the capabilities of these native social providers, workers, they did manage so well that their
reputation gets across the United States to the other clusters. And the problem with that is that it
creates what is known as the second migration. It creates the attraction for Cambodians, for Laotians,
from other clusters who are in South Carolina, who are in Louisiana, who are in Minnesota, who are in
Oregon, who are in California, to drift on their own, nobody brings them here, but on their own they
slowly migrated to Lowell. That increased the population several folds that nobody anticipated. No
one from the State Department, the Department of Health, Education and Welfare – in those days
HEW is also the one that provided the funding – and we did not anticipate that, definitely. We didn’t
know what’s happening there. So that creates a kind of pressure on the host, on the city of Lowell.
K: Were you able to get more funding from the state because of that influx?
H: No! There’s no (--) [Laughs]. That’s the problem. That’s the original problem that creates a lot of
pressure. That’s where my wife came into play.
K: Okay. So [addressing Lan] what were your duties as President of the IRF?
L: Well I immersed [myself in] an effort to relieve the community at large of number one, the
challenge of housing and feeding the refugees and their families. I realized [the need to] get them to
be self-sufficient. Get them to be able to communicate in English and give them an opportunity to
work and earn the bread for their family. I realized that if we don’t want to add any more burden to
the community then we have to seek help from the prospective employer to take part of the, to
provide you know, some limited English language capability and job training for their own employees.
So I went into different companies and appealed to them, that if they like to have good and faithful
employees, then they have to provide some extra services to their employees. For example, the
provision of on-the-job English training. So we came to the company at first learning the job ourselves
and what kind of English that the employees would need. And we developed a curriculum for job
related English training. And we also appealed to the company to provide at least one hour a day for
their employee who came from Vietnam, Laos and Cambodia to learn English on the job, and also to do
5

�show-and-tell on how to do the job, you know, more efficiently. And it turned out that the curriculum
that we helped to develop is very helpful. And the employers are very happy with it. The employees
are very excited about it. So I think all in all the placement of, you know, the refugees into entry level
jobs is not difficult at all. And we started out with one company at the time. And the first one in
Lowell is Lowell Lingerie, which is a textile company. And then we went into Billerica to get into a little
bit of a higher skilled job. At Lowell Lingerie it’s basically training stitchers, you know, who can work on
a sewing machine and do the sewing job. And when we brought the project to BASF, which is a
medical instrument manufacturing company – [H: Medical instruments.] –medical instruments
producing company, it worked out also very well. The job requirement was a bit higher than at Lowell
Lingerie. And it worked out fine. And then we brought it into Bedford with Bedford Glen Hotel and
Resort Center, to train housekeepers, and people in the food processing area. So these are examples
of the three companies lend a hand into the recruitment training maintaining their employees who
came from the Southeast Asian Community.
K: That’s great.
H: That explains the switches, the changes in name of this Self-Help Association, because the Self-Help
start with the resettlement mostly, but by 1982, ‘83, as you know, it split. The program changed name.
And the reason for that is that we’ve now set up the process of recruiting Cambodian, Laotian,
Vietnamese to be providers themselves, to be direct participants themselves. Now we manage to get
them into three separate identities. I don’t know if you realize Indochinese is an umbrella, broad
umbrella, but the fact that the Cambodian are to help themselves, the Vietnamese are to help
themselves, the Laotian are to help themselves, became a reality around 1982, ‘83 – that’s the turning
point. That’s when the Indochinese Refugee Foundation focused on Employment and Training.
K: Did [focusing on] that have anything to do with the struggling economy that was happening at the
time just right in the early 80s?
H: The economy actually is part of the issues, but at that time I think we mostly focused on providing
services. And when we applied for funding for the Mutual Assistance Association we were focusing
mainly at the beginning on resettlement, but by 1982, ‘83, the Employment and Training became very
important, critical because there’s pressure to place these people and get them out from dependency
on welfare. So maybe it played a role, but I don’t think that’s a major role. The major role is the
pressure put on the community, the host community, that means the Lowell inner city agencies, and
that coming to issue is education too, the children, schooling. And that’s where my wife again has to
do the advocacy with the help of city fathers. She can tell you about the effort to do that.

6

�L: I guess, you know, at that time, the practice of school desegregation started in the Lowell Public
Schools, because some educators believed that the Southeast Asian children should be integrated into
different schools rather than concentrated in the Acres area, you know, which is also in the heart of the
Lowell area.
H: Also that’s the low cost housing, that’s where the refugees kind of get stuck into. So the children,
you know, naturally are placed into the Acres school and they are all over, in the closet, sitting in the
hallways, etc. They even rented spaces from the YMCA and to house the children.
L: Wherever they can find space for the children, but mostly concentrated in the number schools in
the Acres area. And both the parents and the teachers are not happy about that. No, no, not just the
community, not just the students. So the school undertook a desegregation, it started out with busing
children across the school district rather than concentrated them in one area. At first the movement
or the practice was met with a lot of challenges from not just the community, but from the teachers
themselves. In addition, because parents in the Belvidere area of Lowell would not like to have refugee
children attending the same school with their children.
H: They fall behind and sort of drag the mainstream students. There are a lot of problems then.
L: However I believe that there is a short vision from both the parents and schools. I believe that
diversity started in the school system. You don’t have to wait until the student graduates and is
suddenly met with the challenge of being different. That’s what my personal belief [was], and I fully
agreed with the school desegregation and supported busing of students to different schools in the
district, rather than a concentration of refugee students in a couple of schools. And I was very
fortunate to get the support of first, the Dean of the Graduate School of Education from UMass Lowell.
So together we provide training to the teachers on how to work with students of different cultural
backgrounds and different English capability. So when teachers felt their job was very rewarding –
challenging, but very rewarding – then they started to feel like diversity needed to be started in the
school.
H: I think in addition to that there was such a large influx of children from the refugee community that
the school system was overwhelmed. And because of that there was a lot of resistance not only to
school, but also to refugees and immigrants that fled into Lowell, and they start a movement of antirefugee, anti-immigrants. And in fact it involved the city mayor [Dick Howe]. He had to come up and
justify why, you know, what are we going to do with all of these kids in the school? And so I recall a
time when Dick Howe I think called on us to do something. And so Lan was the one that joined him to
go to Washington to demand more support, you know? And I remember she made a couple of trips

7

�with him to HEW, what’s that, Health, Education and Welfare Department to get funding. We got a lot
of additional funds from the federal government to support the school system here.
L: In fact, you know, in the period of five years from a joint effort between the mayor of the city, the
superintendent of schools (H: Mr. Mroz) yah, Mr. Mroz, we went to Washington, DC and knocked at
the door of then Senator Kennedy and Congressman Atkins.
H: Paul Tsongas.
L: Yes, Paul Tsongas, and all together they were able to advise us how to approach in terms of applying
for funding from a pool of money for what they called the Dire Need of Refugee Resettlement, which is
a federal pool of money. And in the period of five years we were able to bring in more than two
million dollars [K: Wow] to this school system, the public school system in Lowell. So it alleviated the
school budget quite a bit, and they were able to hire ESL teachers, guidance counselors, and also to
provide some limited services to students, like free lunch, you know, for the children. So all in all I
think it’s an effort of a community, you know, together with the parents to make school for the
children from refugee families available to them and also it’s a pleasant experience.
K: You were also involved on an Affirmative Action Committee at the, I think maybe at UMass Lowell?
Do you remember?
L: I think (--) Correct, I think at UMass Lowell I was asked to join as a group of faculty to assist the
person in charge of the Affirmative Action Program, or at the time I think it was known as EEO, which is
Equal Employment Opportunity (--)
H: Equal Employment Opportunity.
L: Yes, Equal Employment Opportunity, which is a kind of a different look at Affirmative Action. It’s a
matter of wording, but I think it’s more than that, because with EEO, people feel like, well I can work
with you, but with Affirmative Action Program, it looked like, I have to accommodate you. So I think
it’s a slightly different perspective, but is very helpful you know, to get any initiative started.
K: Do you think there was a problem of discrimination against refugees when they came to Lowell, or
do you think it was more (--)
L: I think there’s a level of challenges. I wouldn’t say discrimination. I think the physical appearance of
children, or adults, from Southeast Asia is very much different from the so to say Caucasian
mainstream. The ability to communicate is also different. And people usually do not have time to
8

�understand and to be patient enough to make themselves understood. So I think it created challenges,
but I wouldn’t say discrimination.
K: So the building where the IRF was kind of held, or, was at the International Institute. Were there
any other associations that used that building?
H: Well from 1980 up until 1983 there’s only one, the Self-Help Project that has the funding to pay for
the rent and the classrooms at the International Institute of Lowell, on High Street. And the other, the
Cambodian Mutual Assistance Association, the Laos Mutual Assistance Association and the Vietnamese
one, were just beginning to perform as social, cultural groups. They used the facility under our, the
Indochinese Refugee umbrella, and we try as much as possible to facilitate the facilities for them. And
in fact we know that – because I’m fully familiar with the history, the rivalry, the hostility – to be
honest with you there’s hostility among the Vietnamese, and the Cambodian, and the Laotian back in
their own country. This is nothing new. So that as the supervisor of the Indochinese Refugee and the
Self-Help Project, I have to anticipate what’s going to happen once each group develops their own
identity. Sort of to reassemble themselves here in Lowell, to gain their own footing in Lowell, they
wanted to be independent from one another. And that is when we prepare the way, honestly at that
time as the program supervisor I don’t expect it to last any more than five years, and that’s exactly
what happened. By 1985 we want to be sure that each one of them can provide service to themselves,
and that the Indochinese would [proceed] in the background and would give up the service providing
for any one of them. Okay, so Miss Keirstead should be the one to tell you how we pulled back and
how the Laotian, the Cambodian, and Vietnamese applied, with her help, their own funding to give
direct support to each other, and that the Indochinese would no longer be there for them. And so in a
way the rental for the International Institute was paid by themselves, no longer [the IRF] by 1985.
K: So after 1985 it seems like you started serving on several advisory councils?
H: That’s correct.
K: So was that kind of the shift with your involvement?
H: That’s correct, yes. Well at that time there was a lot of opposition, a lot of anti-refugee, antiimmigrants across the states, and so it really took more advocacy in the public domain than giving
services to the new refugees. And I really think at that time, I wish I could still stay local, but the
pressure for me to get into the state level to do the advocacy become so critical and there was nobody
else who was doing that. So that’s how we sort of get moving onto that level.
K: So what were some of the things you did as part of the Education Task Force?
9

�H: In, not so much in the Education Task Force, it’s mostly in trying to create a place in the state
government to advocate for refugees. I was very fortunate that in 1982 I had the connection with a
team of four or five persons in Boston. These are volunteers. These are some of the social workers,
but they are volunteers in helping refugees, and that included Dr. Don Luce, Jim Lavelle, from the
Indochinese Psychiatry Clinic, Holly Lockwood from the South Cove Mental Health Center, Kathy Lique
from the Boston School of Social Work and me from UMass Lowell, to petition, to draft a petition, for a
kind of an advisory council to the governor. And when Mr. Dukakis was elected for the second term as
Governor of the State, in fact we go through his wife Kitty Dukakis, to ask him to take a positive role for
refugees. He established an advisory council after his election. He created the refugee advisory
council, on April of 1982. So we start off in the fall of 1981 and helped create a council for him. And
from then on it goes on to advocate for refugees across the state. In 1985 we were fortunate to have a
state senator from Lawrence/Methuen, her name is Patricia McGovern, who really, who was the Chair
of the Ways and Means Committee, you know that’s money, Ways and Means is where the funding is,
to provide several million dollars, I think it’s about twenty, twenty-seven million dollars funding for
cities that have high refugee impact and that’s known as the Gateway Program.
K: Were there any other committees that either of you served on that you’d like to talk about? Those
were just the ones that I saw in the archives.
H: So I served on the Advisory, the Governor’s Advisory Council. I was one of the co-chairs of that.
And I also served as co-chair of the Gateway City Program. It was established we had to hold hearings
to see whether the city can justify to receive the money. So we have to hold hearings in twenty plus
cities to see what they need, and to see whether the agencies, the state agencies can really provide
service to refugees in their cities or not. So we hold whatever, you know, is required as hearings
committee. And there are reports. I don’t know if we have the collection here, but the state do have
these hearing reports from the Gateway City Program.
K: So who was at the hearings?
H: There are, the states have many agencies that provide social services. Mental Health, okay,
Welfare, what is, WIC is for women.
L: For women and children prenatal and natal care.
H: Employment training, there is a Labor Department, but in the state what is it called? I forget, it’s
employment training, really placement training.

10

�L: Employment and Training.
H: The Office of Employment and Training. There are about seven or nine agencies, the state agencies
that deal with refugee trainees. That do not have any you know, in order to get the services you have
to be eligible. And in order to be eligible you have to be a legal resident. Refugees are not legal
residents. You have to remember that. So they are not eligible until the governor issued a new act
authorizing the agency to admit refugees into their services, and that is really where it opens access to
refugees to come and apply for employment training, or apply for welfare, or apply for women and
children assistances. So we really work on that state level between 1985, 1990, but I end my services
by 1989.
K: So speaking on health, were there any significant issues with refugees receiving health care or
mental health care?
L: I think that is a poorly situation. In Vietnam, or Laos, or Cambodia, mental health is not perceived as
a sickness. It’s perceived as karma. You know in your previous life you must have done something
wrong so therefore you pay for it, you know, in this life. That you [are not mentally stable], because of
something you did in the past, in the previous life. So that is one challenge from the patient
perspective of, “what’s wrong with me?” “Do I need help?” Or “This is my karma. I have to live with
it.” And from the perspective of the service provider, guidance and counseling that is appropriate for
the cultural background of the patient was not available. So therefore in dealing specifically with
mental health issues, it is not easy neither for the service provider nor for the patient. So a lot of
education has to be provided before the patient is ready to receive services, and before the medical
staff, or the counselor is ready to provide the service.
H: Well I can remember one incident or a controversy back in those days that creates a lot of issues for
both schools and parents. In the Southeast Asian community, the Laos, and Cambodian, and
Vietnamese, when you catch a cold what do you do? You don’t take aspirin or anything like that. You
have what’s known as coin rubbings. I don’t know if you’re familiar with coin rubbings. They, in order
to increase skin heat, they rub coins over your neck in the back. And when the kids come to school and
they see all these rubbing marks they say, “Abuse, abuse, child abuse,” from the parents. And so
there’s a huge controversy about what’s going on between parents and children, and it takes a lot of
explanation, a lot to the medical staff, to the school, to explain that’s not abuse of children it’s kind of a
medical treatment.
L: Remedy.

11

�H: Remedy for cold, okay. That became a controversy across the refugee community in the U.S. And
they have to have medical doctors from different, you know, perspectives come and explain and write
articles to explain that it is not really an abuse of children. And we here too, are asked to explain
what’s going on with the children, and we have to go to school and explain it to them.
L: And I think, you know, Jim Lavelle who was at the time coordinating the mental health services
providing (H: veterans) at Saint Elizabeth Hospital in (H: In Brighton) in Brighton, would have to do a
lot of education, you know, explaining to both the physician and the parents, to know how to approach
mental health assistance in a very appropriate way.
K: Were there any (--) Going back towards the schooling, were there any controversies with having
bilingual classrooms, or having classrooms set aside for refugee children?
L: There was a movement at the time across the U.S. cities and communities of English as the only
language taught in the schools.
H: Well there were leaders, community leaders, there was George Kouloheras, Lowell school
committeeman who submitted a petition to the legislators, to the state officials, to make Lowell as the
English language school, English language only in school.
L: English only in school. But I guess, you know, there is a transition period whereby students and
teachers need to communicate with each other in order for education or learning to happen. And in
that transitional period, there’s a lot of study that’s been done indicating that bilingual programs –
which means that the subject is being taught in two languages, in English and in the home language
also – would shorten the transitional period for the student into mainstream classroom. And so you
know there’re a lot of challenges that the teachers, the school district and the students are facing and
they try to work out a better way to receive education and to provide education services.
K: There was also a campaign called “Jobs for New Americans.” Do you remember exactly what that
was about, or if it was connected to the Self-Help Project?
H: It’s not connected to the Self-Help Project. How that came about I’m not familiar with.
K: Okay. What was one of the, what do you think, each of you, was your biggest challenge with
working for the IRF, or what was the biggest challenge you faced?
L: I don’t think that you know, there is a notion of the biggest or the smallest challenges that we were
facing at the time, but it is the awareness of, we need to do more work in order to make things happen
12

�either in schools, in hospitals, in the community. And when we came to terms with that challenge, you
know, everything we did was trying to smooth the way and make the challenges less challenging. So I
think we both, you know, the service providers and the service recipients, realized that, it’s just a
matter of making it work. So it’s a challenge, but there’s no big and no small one.
H: The only one of my concerns in those days when we [first] established the Indochinese Refugee
Foundation, [we] focused mostly in Boston, because that was the time when refugees came and
resettled in Boston. But by 1980 the population shifted to Lowell, the refugee population shifted in
Lowell and we had to focus so much work in Lowell that we left out Boston. And in that sense I felt
kind of sad that I could not, we could not do much more for those refugees in the Boston area. And to
that extent the members on the Refugee Foundation Board could not give us, lend us more support,
because most of them were in Boston, they were not in Lowell. However they did come every month
faithfully to the meeting, the board meeting here in Lowell in order to lend us support. We just could
not have enough resources, have enough strength to lend more work to the Boston area. But in a way
we felt that they gave us more support than anybody else that could help us to move on, to establish
the kind of services that we were able to do here in Lowell. So that, I would say that’s the only thing.
K: You spoke about how refugees ended up coming here because of the relative success of the
resettlement program here. Do you think that was the big kind of influence in why there’s such a big
(L: influx) Cambodian population now? Is that the explanation?
L: I think for, you know, that concentration of refugees from Southeast Asia into Massachusetts and
into Lowell, there were three situational factors that influenced the movement. One is the availability
of beginning low skill jobs. The number two factor is the availability of housing, low income housing.
And the number three factor is actually quite important. There are Buddhist Temples, places that are a
different religious entity that are available in support of the refugees who live, or who want to, who
were drawn to Lowell. So I think these are the three major factors that fuel, or attract the second
migration movement into Lowell.
H: These factors are very important, but I think the initial factor is, I believe, the fact that we perhaps
were the first organization that insisted on having a Cambodian, a Laotian, a Vietnamese native to do
the assistance to provide the kind of outreach, resettlement and employment training support within
the refugee communities. That really provided the sense of confidence that we understand what they
have to go through and we know what we can do to help them here. That sort of created a wave, an
appeal to those who are from elsewhere, from other clusters, to drift into Lowell. That I think, that
created the increases in population, and that also increased the support, the social support, the
cultural support, I think critically it’s the cultural, social support that brought about the Temples, that
brought about you know, the family clusters. Otherwise if you just have housing placement alone,
13

�anywhere else in the U.S. you can have that. Housing, jobs, you can go anywhere, but without that
value system, the social, the cultural values that “This is my people,” it will not attract them to come.
K: Do either of you have any other stories you’d like to share from the time, any specific experiences
with somebody?
L: Well actually I think that the interview with the information that we share with you thus far, you
know, would provide a sufficient story of resettlement, of the first wave, the second wave, the third
wave of refugees and immigrants from, you know, Cambodia, from Laos, and from Vietnam. When
you work more on the transcription, if you feel like you need some more information please feel free
to contact us.
K: Okay.
H: Well I just have a little story that I happened to experience. And that is, when we explained the
conditions of refugees in Lowell to Kitty Dukakis, she nearly cried. And she was the one that really said,
“Let me see what I can do.” In 1979 she paid her way to Cambodia, to Thailand in the border. And she
came back and hosted, adopted a Cambodian kid. I mean to me that is something that I will never
forget.
K: How do you think your time working for the IRF has influenced you?
L: I usually think that if I receive some good advice or some services from somebody then I mark on my
bucket list that I will find the opportunity to pay back. And I think the most satisfying feeling that I had
in volunteering my time for more than thirty years in the resettlement of refugees is a way, a very
small way, of paying back.
H: For me I think that it changed my life really. I came here to be a professional. Okay, I came not as a
refugee. I came as a student, went to high school in Waltham. I don’t know if you know anything
about Waltham. In those days back in the 1950s there was not a single Asian around let alone a
Vietnamese. I went to Boston College to get my degree so that I could go home and, you know, be
someone important. The feeling that I’m home-rooted here in Lowell because of that experience,
volunteer work, helping refugees, my own people and getting to know a lot of good people, really
profoundly affected my life. I cannot tell you how much, like Chet Atkins, Congressman from I think
Groton or, no, not Groton, Concord, or Kitty Dukakis, or Elise Martin and Jackie Moloney. These people
affected my life deeply. Made me feel I am rooted here. So I can tell you that really helped me more
than anybody else. Thank you.

14

�End of Interview
jw
edited by kc

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Att5ltor Dattce T rol-fpe~ lttc.
Cambodian N1ZW Y1Zar G1Zl1Zbration &amp; Th1Z
23rd '(lnnuat f undraisfl,r

Photo courtesy of Higgins &amp; Ro s s

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�~ngkor &lt;Vane~ Troup~
Cordially invites you to the Cambodian New Year Celebration and

23 rd

Annual

Fund raiser to be held on Friday, April 9, 2010 from 6:00 pm to 12:00 Midnight
at Sompov Meas Hall located at 450 Chelmsford Street in Lowell, MA.
We are especially pleased to have two young exceptionally gifted artists from
Cambodia, Ms . Srey Peov Phoeun and Mr. Sinat Nhok, student leaders from
the Cambodian Living Arts , a project of Marion Institute, as our special guests
along with special performances by the nationally acclaimed Angkor Dance
Troupe. Enjoy delicious Southeast Asian food , music and dancing as well as
silent auction special prizes and 50/50 cash raffle.

Thi evining Program
Welcoming guests &amp; Cash Bar ................................. 6:00 PM
"Cambodian Refugee Poetry" Book Signing by Samkhann Khoeun ... 6: 15 PM
Silent Auction for Special Prizes ........................ 6:30 PM
Cambodian &amp; Southeast Asian Dinner................ ... 7:15 PM
Special Presentation by Cambodian Artists, Srey Peov Phoeun &amp;
Sinat Nhok.............................. 7:45 PM
ance by

~ n gkor &lt;F&gt;anciz Troupiz ...8: 10

Performance by

~ngkor

PM

Ballroom ... 8:45 PM

50/50 Cash Raffle .................... 9:10 PM
DJ Music &amp; Social Dancing ...... 9:30 PM
The End ........................... 12:00 AM
RSVP &amp; Info: Angkor Dance Troupe
P.O. Box 1553 - Lowell, MA 01853
.275 . 1823 - Email: Tim@angkordance.org

�~plleial PrllS\Zntation of

Cambodian 'Rllf US\Zll Polltry d3ook &amp; ~mot
The
political
and
military whims of the
superpowers fractured
the gentle land of
Cambodia,
ultimately
claiming the lives of
one-fourth
of
the
population in one of the
worst genocides of the
twentieth
century.
These
tragic stories
have
made
the
dangerous journey from
the Killing Fields of
Cambodia, to the makeshift shelters along the Cambodian-Thai border, to the
Refugee Holding Centers in Thailand, the Philippines and Indonesia, and finally to
communities in countries around the world, where traumatized Cambodian
refugees resettled , seeking freedom and opportunity. The poems were handwritten by the late Venerable Ly Van , who was a survivor of the Cambodian
holocaust and a refugee himself. They are beautifully written , poignant, and
filled with richness of Cambodian culture and history. "O! Maha Mount 'Vangrek:
Poetry of Cambodian 'R.ef ugee experiences" book is a testament to the hardship and
ugliness of war, as well as to the resilience of the survivors who have struggled for
the past thirty years to find peace in their hearts, justice for those lost, and
healing for the Cambodian survivors and refugees themselves.

Special book signing by editor/publisher, Samkhann C. Khoeun , along with special
presentation by two
Cambodian artists,
Ms. Srey Peov
Phoeun and Mr.
Sinat Nhek will be

held on Friday, April
9, 2010 from 6:15
pm at Sompov Meas
Hall in Lowell,
Massachusetts.

�0

1!1gsmf4~t

Att5kor Dattcc Troupc, lttc.
iii&gt;1iUSS:QS~~S~~ &amp; nsji&amp;'\SG~&amp;'\55

KHMER NEW YEAR CELEBRATION &amp; BANQUET
1',.J

llJfi.!Lfi sg 5im1f01 w1:10~0 Ci

0

"'

Friday, April 9, 2010

N

~ : oo~u

-

~l:l : oornunu;

6:00 PM - 12:00 Midnight

SOMPOV MEAS HALL - 450 Chelmsford Street; Lowell, MA.
Please RSVP by Friday, April 2, 2010
I will attend _ _ __

,I will not attend _ _ __

Number of adult(s)._ · _ , · Number of children

Total Cost: $ _ _ _ __

Please print name clearly~---'----------------Contact phone number _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __
E-mail _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ __
KEEPING TRADITIONAL CAMBODIAN PERFORMING ARTS ALIVE
Annual special event covers about 10% of our operating costs. We hope you will consider

a gi~ that will directly benefit hundreds of young children and youth who attend weekly
dance practices and cultural enrichment classes at the Mogan Cultural Center of the
Lowell National Historical Park.
Yes, I would like to make a tax deductible gi~ to ADT in the amount of:
0$250

0$100

0$50

0$25

OOther _ _ _ _ _ _ __

OCheck Enclosed
Please return in the enclosed envelope
Or call (978) 275-1823 and RSVP to Tim Thou, Program Director &amp; Co-founder.
Angkor Dance Troupe, Inc.NP. 0. Box 1553; Lowell, Massachusetts 01853
Email: Tim@angkordance.org

N

visit us at: www.angkordance.org

�0

tr:~smf4Rt.

. ··

A115kor Dattcc T roMpc, lttc.
Preserving &amp; Promoting Cambodian Dance Traditions Since 1986

Deborah Nelson, President
Linda Sou, 1 •t Vice-President
Samkhann C. Khoeun, 2 "dVice-President
Joan Gendron, Treasurer
Margaret Ouellet, Secretary

Doeun "Duey" Kol
Elaine McKinnon
Sochenda Uch

Tim Thou, Co-founder &amp; Program Director
Phousita S. Huy, Artistic Director
Vandara Chun, Ballroom lnstrutor
Rosalie Williams, Assistant Program Director
Samnang Hor, Youth Coordinator/Dance Instructor
Jim Conlon, Performance/Out Rea&lt;;h Assistant
Peter Veth, Assistant Artistic Director
Pech Heung, Classical Dance Master
Bin Phan, Khmer Music Master/Instructor
Kolab Thou, Costume Design Assistant
Eleanor Rizzo, Web Master
Randy Koung, Office Assistant

&lt;Cll.at§§lL&lt;e.atll &amp; lFollk. JDl;aurnoe ll1rn§tt1ructo1
rn
Brendan Vuong

Brianna Mai

Channa Sath

Emily Horn

Kalya lek

Monica Veth

Sopaul Hem

Sophorl Ngin
Sophy Leng

Angkor Dance Troupe NP. 0 . Box 1553
Lowell, Massachusetts 01853
978-275-1823

N

Email: Tim@angkordance.org

Website: www.angkordance.org

�</text>
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                    <text>Friday, April 7, 2017
Sompao Meas Hall - 450 Chelmsford Street, Lowell, MA
6:00-9:00pm Program, Performances, Raffles
9:00pm-12:00am Dancing and Celebration

' for tickets and sponsorship information, please visit
www.angkordance.org I info@angkordance.org I 978.275.1823

�Founded in 1986 by a group of Cambodian refugees with a passion for Khmer performing arts came
together in Lowell, Massachusetts, with the sole purpose of reviving a culture once almost lost, Angkor
Dance Troupe (ADT) was formed to preserve and develop the traditions of Cambodian performing
arts. Now, 30 years later, what began as an idea in the basement of a home has grown to an organization
of 10 dedicated staff and over 100 volunteers. Nationally recognized as one of the most accomplished
U.S.-based Cambodian traditional arts ensembles, the Troupe is directed by world-renowned master
teachers and performs a body of work developed by the Royal University of Fine Arts in Phnom Penh,
Cambodia. Cambodian culture continues to thrive here in Lowell through the generations of students
who have been enfolded into the journey ADT has travelled.
Each year over 20,000 people enjoy performances by ADT, which also reaches over 1,000 through a
quarterly newsletter, and in the past 30 years ADT has instructed over 4,500 youth in classical Cambodian dance and arts. We continue to receive national attention, including recognition by the National
Endowment of the Arts, a performance at the White House, a major role in the award-winning documentary Monkey Dance, and television segments on the Travel Channel with Andrew Zimmerman,
WGBH's Neighborhood Kitchens, and Chronicle.
The ADT youth of the past have become today's leaders, and they carry with them the legacy of the
magnificent Cambodian culture of performing arts. To celebrate this milestone, ADT's anniversary
celebration on April 7, 2017 will establish an endowment to ensure that today's youth will become future
leaders of the community, overcoming challenges with creativity and innovation.

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&amp;

UMass Lowell,

Thank you for your generous support to the
Angkor Dance Troupe s 25th Anniversary
premier of Apsara Dancing Stones.
1

��</text>
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                    <text>�T'ha11ff You
We are delighted you have joined us for Reamker, 29 years ago we
began the Angkor Dance Troupe with the vision to preserve and
develop the traditions of Cambodian performing arts, that was
almost completely wiped out during the Khmer Rouge genocide.
As a community struggling to put down roots in a new homeland,
Cambodian dance provides a poignant reminder of the beauty and
spirituality of our culture and helps us build a more stable foundation for our children.
As the heart and soul of the Cambodian American community
in Lowell, the Troupe has served as a foundation and voice of our
cherished cultural traditions. We are nationally recognized as one
of the most accomplished and experienced of the U.S. - based Cambodian traditional arts ensembles and have received recognition
from the Massachusetts Cultural Council, the National Endowment
of the Arts, and the White House.
We hope you enjoy the show!

Tim Thou
Co-Founder

~

Phousita Huy
Artistic Director

~

?

DahvyTran
Executive Director

~

�•

Progra,n

Attgkor Oam:~ Troup&lt;, Im:.

1'UfIDH~f

The Angkor Dance Troupe is proud to present Reamker a Cambodian epic poem, based on the Sanskrit's Ramayana epic. It adapts
the Hindu ideas to Buddhist themes and shows the balance of good
and evil in the world.
Reamker Program
Scene I:
Krong Reap sees Preah Ream and
Neang Seda
Scene II:
Preah Ream follows the Golden Deer
Scene III:
The Abduction of Neang Seda
Scene IV:
Preah Ream and Preah Leak calls
for Hanuman
Scene V
Kingdom of Langka
Scene VI
Hanuman and Sovann Macha
Scene VII
Neang Seda and the Test of Fire

�Rea,nter

Att5k or Oa ttc:c TrOl-fpc, lttc:.

w1mrl URS

The classical literature of Cambodia during the 16th and mid-19th
century reflected the cultural influence of India and represented
three major genres: the epic, verse novels, and bap, or "codes of
conduct:'
One of the earliest literary epic stories that was composed in the
Khmer language is the Cambodian version of the Indian Ramayana, Reamker. The evolution of the Indian Ramayana story in Cambodia represents the adaptation of Hindu ideas to Buddhist themes
and shows the balance of good and evil in society. Reamker serves
as an inspiration for various genres of performance in Cambodia.
Classical dance-drama, all-male masked dance-drama, and shadow
puppet plays all include episodes in their repertoire.
The story of Reamker centers on Preah Ream, a Prince who was
exiled to the forest through no fault of his own for fourteen years.
Following many adventures including the abduction of his wife
Neang Seda by the evil giant Krong Reap, Preah Ream eventually
rescues her with the help of an Army of monkeys guided by Hanuman. Preah Ream and Neang Seda return home in triumph and the
Prince reclaims his throne.
The complex interplay of strengths (bravery, foresight) and weaknesses (distrust, trickery) --though couched in episodes lined with
magic -- nonetheless represents aspects of human social behavior.

4

�•

Characters

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Preah Ream, is the main protagonist of the epic. He is believed to be
the reincarnation of the Hinduism deity Vishnu and the husband of
Neang Seda.

Neang Seda, the female protagonist of the epic and wife of Preah
Ream.

Preah lea~, is the brother of Preah Ream and his aid to fight Kong
Reap and rescue Neang Seda.

Krong Reap, is the main antagonist of the story. He captures the
beautiful Neang Seda to his island of Langka.

Preus Meas (G()lden Deer) is the transformation of Maharik, a cousin
of Krong Reap.

T'a rysi (Hermit) - Krong Reap transforms into an old hermit to disguise his true identity in order to capture Neang Seda.

Hanuman (General White M()nhy), helps rescues Neang Seda. While
building the bridge connecting the island of Langka to the mainland, he fells madly in love with Sovann Macha, the Golden Mermaid.
S()Vann Mar;ha (G()lden Mermaid), is the Golden Mermaid who tries to
spoil Hanuman's plans to build a bridge to Langka but fell in love
with him instead.

5

�Rea1nker

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Scene I: Krong Reap sees Preah Ream and Neang Seda

The story begins with Preah Ream, Neang Seda and Preah Leak venturing off to the forest to gather fruits and flowers. Preah Ream and Neang
Seda falls asleep under a tree. It was there that Krong Reap catches sight
of Neang Seda, he was so awed by her beauty that he commands his
soldier Maharik to transform into Preus Meas - the Golden Deer. Neang
Seda falls in love with Preus Meas and ask Preah Ream to capture it for
her. Neang Seda and Preah Leak waits, while Preah Ream pursues the
Golden Deer.
Scene II: Preah Ream follows the Golden Deer

As Preah Ream pursues Preus Meas, Neang Seda becomes worried that
her husband may have trouble capturing the deer and ask Preah Leak to
assist him. Preah Leak agrees but before leaving he pulls out his magic
bow, shoots it at the ground near Neang Seda, which cast a protective
enchantment around her
Scene III: The Abduction of Nean Seda

Krong Reap's plans to get Neang Seda alone succeeds and attempts to
capture her, but fails. He keeps circling around the enchanted perimeter,
trying to find a way in, but each time gets burnt by the enchantment.
The only way Krong Reap can get to Neang Seda is to trick her out of
the circle, so he transforms into an Ta Eysi - an old Hermit. Neang Seda
sees Ta Eysi and steps out of the protective circle to bow down and pay
her respects. She allows him into the circle, where Ta Eysi tells her she is
destined for Krong Reap and not for Preah Ream. Shocked, Neang Seda
reprimands Ta Eysi by striking him. Angered, Ta Eysi transforms back to
his true form and chases her. The scene ends with Krong Reap capturing
and flying away with Neang Seda.

6

�Rea,nffer

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Scene IV: Preah Ream and Preah Leak calls for Hanuman

Upon returning the brothers realized Neang Seda was abducted. They
seek out Hanuman for help. Preah Ream shoots his magic arrow into the
sky to summon Hanuman and when he arrives, Preah Ream places his
ring preah thomrong in Hanuman's hand. This would be proof to Neang
Seda that she can trust Hanuman to bring her back home.
Scene V: Kin dom of Lan ka

At Krong Reap's palace, the gods cast a protective spell around Neang
Seda's body, which caused intense heat to radiate. Krong Reap is burned
every time he attempts to touch her. Angered, Krong Reap orders two
female servants to punish her, but they are interrupted by Hanuman.
Initially, Neang Seda thinks Hanuman is a fraud, so she places a spell on
him to test him. If he is the real Hanuman, a flower garland would appear around his neck. Hanuman then places the ring from Preah Ream
in Neang Seda's hand.
Scene VI: Hanuman and Sovann Macha

Hanuman attempts to build a bridge to the kingdom of Langka to rescue
Neang Seda, but is thwarted by Krong Reap's daughter, Sovann Macha.
As soon as the monkeys lay down the stone path to cross the ocean,
Sovann Macha's mermaids remove the stones. Hanuman catches Sovann
Macha and decides to seduce her. He succeeds and they end up falling in
love. Sovann Macha allows the completion of the stone path to the kingdom of Langka where a battle ensues between good and evil.
Scene VII: Neang Seda and the Test of Fire
Preah Ream, out of jealousy, assumes that Neang Seda was unfaithful and
no longer pure after being Krong Reap's captive, he puts her through the
test of fire to prove her fertility and purity. Her innocence was proven.
7

�At1$kor Oat1cie: Trowpc. lt1c.

1.!'1UfID$$£f

sova1111 Ma,1ha Spo11sors

Lowell General Hospital is proud to
sponsor the Angkor Dance Troupe, Inc.
~
Lowell General Hospital

'-.,./'
Complete connected care=

GALLAGHER

&amp; CAVANAUGH LLP

COUNSELLORS AT LAW

8

�Sora1111 Ma,;ha Sponsors

Anskor Oa-=&lt; Trow~. lttc.

1.'1SHs.1ff£f

INSURANCE AGENCY

How- can w-e help you?
Imagine a banking experience perfectly in sync with you. The right tools
at your fingertips 24/7. Expert guidance when and where you need it.
At Align Credit Union , it's how we 've been doing things since 1922.

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Con necting all you r banki ng needs

Visit our convenient Lowell locations at:
900 Chelmsford Street (Cross Point)
87 Hale Street
(800) 942-9575
AlignCU.com
+ Personal &amp; Bus in ess Ba nkin g + Mortgages + Finan cial Plannin g + Insu ran ce +

�Sova1111 Ma•;ha Spo11sors

At15ko,- Oa,-,c:e T,-owpc, J,-,c:.

1,fJUffi1$$~f

Carol &amp; George Duncan
"We are delighted to support and celebrate
the Angkor Dance Troupe as it debuts
their annual residency at the Merrimack
Repertory Theatre and continues to connect communities with the preservation
and innovation of their rich culture:'

&lt;

Enterprise Bank
is proud to support the

Angl&lt;or Dance Troupe
/

as they celebrate their heritage and continually bind
the immensely-diverse cultures of our community.

978-459-9000
Member

FDIC

~~ Enterprise

Bank

CREATE SUCCESS

EnterpriseBanking.com

10

�Mo11i Methala Sponsors

Thinking about buying a house?
Do it right.
Project Genesis
Home Buyer Training Seminars
LEARN ABOUT

The Home Buying Process

Mortgages
Legal Aspects
Home Inspections
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Down Payment Assistance Programs

Seminars avaiLible in Engish. Spanish &amp; Khmer.
T O REGISTER

v,,;, www.mvhp.org
or call 978-459-8190.
Thank you.

~Washington
~

SAVINGS BANK
We give you more

washingtonsavings.com

11

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Mut Peah (f rie11ds)

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Demoulas Foundation

L&lt;JNELL. MA

juliem~!tyi~~!
creator of
•Monkey Dance• documentary

-

Robert Farrant
Sara Serendipity

Sharing Foundation

12

�13

�Artists and Perf or,ners
Masters and Teachers
Artistic Director and Master Teacher - Phousita Huy
Dance Program Manager - Channa Sath
Master Teacher Pech Heung
Master Teacher Phirum Meas
Master Teacher Kimhan Meas

Supporting Master Tead1ers:
Master Teacher/Choreographer - Proeung Chhieng
Master Teacher - Yorn Peng

14

�Artists and Pert or1ners
Perfcmners
Alexandra Mai
Anita Srey
Brianna Mai
Celena Mai
Chad Mai
Channa Sath
Chummeng Soun
Daisy Var
Emaly Horn
Isabel Clafin
Jaren Kong
Jasmine T. Udomsay
Jefferson Phan
Johnny Khat
Judith Wilson
Kelly Ly

Kevin Searth
Kevin Vann
Krisna Thou
Krissandra Mai
Monica Veth
Nadia Heng Noeuk
Nicky C. Fennell
Nina Touch
Pech Heung
Peter Chea
Peter Veth
Phirum Meas
Poutda Pech
Robin Wilson
Salena Mam
Sambo Yoeun

Costume Support:
KolabThou
Chenda Wilson

Multimedia Support:
James Higgins

Prerecorded music:
Royal University of Fine Arts, Phnom Penh, Cambodia

15

Semnang Kao
Sophy Leng
Sovann-Malis Loeung
Tanromni Chum
Tim Sokhoeun
Victoria Phan
Virginia Prak
Viseth Loeung-Rinehart
Vituu Touch

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Stat f &amp;leadership

Advisory Board:
Celeste Bernardo
Michael Gallagher
Nancy Donahue
Carol Duncan
Felicia Sullivan
Jim Conlon
Adrien Bisson
Sophy Theam
Vanna Howard
Joe Hungler
Jim Wilde
Robert Farrant
Walter Wright

Students practice a scene from Reamker

16

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wsumH~S

Board of Direr.tors:
Lianna Kushi, President
Karen McManimon, Vice President
Linda Uch, Clerk
Chummeng Soun
Michael Conway
Narin Sinuon
Nary Tith
Sheila Kirschbaum
Sochenda Uch
Sovanna Pouv
Virginia Prak

Program Staff:
Dahvy Tran, Executive Director
Tim Chan Thou, Operations Director
Tom Southernton, Program Coordinator
Khakhada Horn, Program Assistant
Shaun McCarthy, Grant Writer

The Angkor Dance Troupe host a traditional Sampeak Gru ceremony to pay their
respects for past Master Teachers to help guide them to a successful performance.

17

�Ans\tor o...nce Trowpe. Inc.

1.fflH£i1ff£S

Vision

We envision Lowell Massachusetts to be the epicenter for innovative Cambodian performing arts with the Angkor Dance Troupe at
the core.

Mission
The Angkor Dance Troupe connects communities through the preservation, education and innovation of Cambodian performing arts.

History
The Angkor Dance Troupe was formed in 1986 by Cambodian refugees of the
Khmer Rouge holocaust. Lowell's Cambodian American community, estimated
at more than 35,000 people, is the second largest in the country. When we
resettled here, we brought a passion to carry on our cherished cultural traditions
to practice and perform, to teach our children, and to see our art preserved for
future gene!ations of all cultures.
We take our name from the great Angkor civilization, between 802 and 1432 AD
when Cambodia was a dominant empire in Southeast Asia. Dance and music
have always been prominent in Khmer society, but these ancient traditions were
nearly eliminated when the Khmer Rouge controlled Cambodia in the 1970s.
Artists were among those deliberately targeted for execution. More than 90% of
the country's tradition bearers perished. Today, as Cambodians around the world
struggle to emerge from decades of war and poverty, our people look to the
rebirth and re-creation of dance as testimony to the endurance of our culture.
"The Angkor Dance Troupe is a gem in the Commonwealth. The Massachusetts
Cultural Council is proud to be a longtime supporter of Angkor for its beauty,
value, and impact in preserving this rich cultural art form for the Lowell
community and beyond" says Anita Walker, the Executive Director for the
Mass Cultural Council. "The Angkor Dance Troupe is not only an organization
promoting dance, it's an inspiration to all those who survived the Cambodian
Genocide three decades ago, and a testament to the enduring power of the arts:'

18

�Supporters

\
National
Endowment

for the Arts

ARTWORKS.

arts.gov

Th Lenny Zakim Fund
1

8A I OG I

G COM

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!TI ES

@Eastern Bani&lt;
charitable foundation
T

The Parker Foundation

19

�PRESERVE• EDUCATE• INNOVATE

www.angkordance.o

�Reamker Cast

2015
Students
PreahReam
Nean Seda
PreahLeak
Giants Army

Golden Deer ·
Tha E si Hermit
Hanuman

Tim Sokhoeun
Poutda Pech
Brianna Mai
Monica Veth

Judith Wilson
Alexandra Mai
Salena Mam
Dais Var
Channa Sath
Kimhan Meas
Nicky Fennell

Gen. White Monkey)

Monkey Army

Swva Pol Army

Sovann Macha

Jaren Kong
Peter Chea
Johnn Khat
Kevin Searth
Vituu Touch
Chad Mai
Viseth Loeung-Rinehart
Jefferson Phan
Semnang Kao
Sambo Youen
Nadia Heng Noeuk

Golden Mermaid

Mermaids

Candle Dance

Nina Touch
Victoria Phan
Jasmine Tauvari Udomsay
Isabel Claflin
Kelly Ly
Anita Sre
Krisna Thou
Emaly Horn
Robin Wilson
Celena Mai
Krissandra Mai
Tamromni Chum

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Wr(BfAHAM (c[)

)35 GroDVv1~ S\

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                    <text>��30th Anniversary
Evening Program
Cocktails
Welcome
Recognition of Angkor Dance Troupe by Congresswoman
Niki Tsongas, Senator Eileen Donoghue,
Mayor Edward Kennedy
Past, Present, Future
Dinner
Performance
Special recognition by Angkor Dance Troupe
Lifetime Achievement Award
Raffle announcement

3

�Thank You
On behalf of our Board of Directors, our planning committee, and staff
of Angkor Dance Troupe, we would like to thank you for joining us as we
commemorate "30 Years of Connecting Communities through the Preservation,
Education and Innovation of Cambodian Performing Arts:'
Tonight's anniversary is a true celebration of our past, present, and future. This
celebration is an opportunity to honor those who helped establish Angkor
Dance Troupe in 1986; a chance to acknowledge those who believed in our work,
leading to over 4,500 youth served and 20,000 reached across the Northeast; and
a time to recognize those who continue helping us grow.
We would like to recognize each of you for making this a memorable event for
years to come and extend a special thank you to all our sponsors for this evening.
Your contributions are invaluable to this organization and will be used to ensure
the future growth of Angkor Dance Troupe.
Angkor Dance Troupe could not deliver on our mission without the support of
our donors, community partners, families, friends, staff and board. We look forward to your continued partnership in helping us connect Communities through
the Preservation, Education and Innovation of Cambodian Performing Arts.

~ h,Ctn~

JY.o/-1~

Michael Conway
President- Board of Director

DahvyTran
Executive Director

0

4

�Staff &amp; Leadership
Advisory Board
Celeste Bernardo

Michael Gallagher

Adrien Bisson

Vanna Howard

Jim Conlon

Joe Hungler

Nancy Donahue

Felicia Sullivan

Carol Duncan

Sophy Theam

Robert Farrant

Jim Wilde

Board of Directors
Michael Conway, President

Chummeng Soun

Karen McManimon, Vice President

Narin Sinuon

Savanna Pouv, Treasurer

Nary Tith

Linda Uch, Clerk

Sheila Kirschbaum

Jay Lee

Virginia Prak

Program Staff
Dahvy Tran, Executive Director

Emaly Horn, Program Intern

Tim Chan Thou, Operations Director

Shaun McCarthy, Grant Writer

Khakhada Horn, Program Coordinator

Artistic Staff
Artistic Director and Master Teacher - Phousita Huy
Master Teacher Kimhan Meas
Dance Program Manager - Channa Sath
Master Teacher Sophea Chamroeunnop
Master Teacher Pech Heung

5

�Honoring Our Past
History
The Angkor Dance Troupe was formed in 1986 by a group of
Cambodian refugees of the Khmer Rouge holocaust. Lowell's
Cambodian American community, estimated at more than 35,000
people, is the second largest in the country. When we resettled here,
we brought a passion to carry on our cherished cultural traditions
to practice and perform, to teach our children, and to see our art
preserved for future generations of all cultures.
We take our name
from the great
Angkor civilization,
between 802 and
1432 AD when
Cambodia was a
dominant empire
in Southeast Asia.
Dance and music
have always been
prominent in
Khmer society, but
these ancient traditions were nearly eliminated when the Khmer
Rouge controlled Cambodia in the 1970s. Artists were among those
deliberately targeted for execution. More than 90% of the country's
tradition bearers perished. Today, as Cambodians around the world
struggle to emerge from decades of war and poverty, our people
look to the rebirth and re-creation of dance as testimony to the
endurance of our culture.

6

�Celebrating Our Present
Today
What began as an organization that focused on the preservation
of Cambodian arts and culture quickly became a youth-serving
program. We recognized that, in order to fulfill our mission, we
needed to groom the next generation of leaders. Using performing
arts as the tool, we developed and guided over 4,500 youth over the
years. These young people furthered their education and became
teachers, nurses, and civic leaders within the community. They
pointed to ADT as an integral part of their leadership journey.
Since our 25th anniversary we
have built a passionate Advisory
Board, strengthened our current
Board of Directors, created
a comprehensive strategic
fundraising plan, and we continue
to establish strong partnerships.
The number of youth served has
increased each year, with our
residency reaching an additional
100 youth through a summer
program serving new refugee
groups.
In addition to our expansion in youth programming, our
accomplishments include three "big" annual performances,
two residencies, performance market expansion outside of
Greater Lowell, co-hosting a national Southeast Asian American
Conference with UMass Lowell (summer 2017), Senior Dancer
Certification, (Bi)Annual Master Teacher Residencies, and Senior
Dancer professional development.
7

�Embracing Our Future
Future

The future of Angkor Dance Troupe is to become the epicenter for
innovative Cambodian performing arts. To achieve this vision, our
goal is to have Lowell become home to the following:
Lowell Angkor Arts Academy
10 Certified Master Teachers
Angkor Touring Company
We ask that you help advance this vision by supporting our goal of
raising $30,000 toward establishing an endowment that will ensure
thousands more youth will be served.

8

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9

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is proud to sponsor the

NGKOR
DANCE TROUPE'S

from your friends at...

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10

�11

�Circle Health is a proud
supporter of the

Angkor Dance Troupe, Inc.
We applaud their mission to
connect communities through
the preservation , education
and innovation of Cambodian
Performing Arts.
Happy 3Qth Anniversa ry.

~

circlehealth
~ Complete

connected care ..

www.circle-health.org

INSURANCE AGENCY
12

�Happy 30th Anniversary to Angkor Dance Troupe,
who preserves the traditions of Cambodian performing arts.

Fede rally in sure d by NCUA

I Shares and Deposits in excess of NCUA limits are fully in su red by MS IC.

Jeanne D'Arc Credit Union and the phrase We Share a Common Thread are federally registered trademarks owned by Jeanne D'Arc Credit Union.

Paul Marion &amp;
Rosemary Noon

------

Congratulations, Angkor Dance
Troupe, in celebrating 30 years of
performing arts. We are blessed
to have the dance troupe in our
community preserving Cambodian
traditional dance, art and culture!

13

�We are proud to
support the
.!lngkor Dance Troupe
and congratulate them
on their remarkable
30th .!lnniversarg.

The Gaslight Building
22 Shattuck Street
Lowell, MA 01852
Tel 978.452.0522
Fax 978.452.0482
www.gcattorneys.com

14

�e

1

CREDIT UNION

Connecting all your banking needs

ol &amp; George Duncan

e are delighted to support Angkor
Dance Troupe as they celebrate 30 years
of connecting communities with the
preservation and innovation of their rich
culture.

s

u

t

S c:c s s S a
15

e

�~

UMASS

LOWELL

learning with Purpose

Lianna Kushi &amp;

16

�Raffle and Cocktail Sponsors
Amara Boutique and Trav
Bangkok Market
Brew'd Awakening Coffeehaus
Cultural Shock Apparel
Hong Kong Market
New Asia Restaurant
Pailin Express
Peephuptmei Restaurant
Sorin Sieng
Yummy Express
Washington Savings Bank
Humanities
:l'fUU5fT 3:)0AU J!O&gt;ICJ0A
':))nsO Alo~ i8 '6Ji?zsD l'j{T)r/&gt;f

17

�Mut Peah Sponsor

18

�Dear Angkor Dance Troupe,
You're Getting Old ...

. . . But That's Good!
Happy Anniversary and
Many More Years to Go!
Your friend,
MehmedAli
19

�Mut Peah Sponsors
2017 ASIAN AMERICAN CULTURES FESTIVAL

PIN PANHCHAPOR
THE HARP &amp; FIVE COLORS OF HARMONY

Angkor Dance Troupe
UMass Lowell World Music Ensemble

H

UMASS
LOWELL

Friday, April 21 at 8pm
Durgin Concert Hall
UMass Lowell
35 Wilder Street
Tickets $10 at the door
(cash only please)

Washington
SAVINGS BANK
We give you more

washingtonsavings.com
20

�Supporters
Music Support:
Alan Williams &amp; UMass Lowell
World Music Ensemble Wongpleng Khmer
Kimhan Meas
Sovann Khon &amp; Tepniyum Band
Program Design Support:
Jim Higgins

Joan Ross

Sochenda Uch

30th Planning Committee Members/Supporters:
Angkor Dance Troupe's Board of
Directors
Celena Mai
Channa Sath
Cheymony Fennell
Chummeng Soun
EmalyHorn
Linda Sou

Peter Chea
Phousita Huy
Roselyn Soung
Sochenda Uch
Sodany Krouch -Venue Designer
Tim Thou
Victoria Phan

�Supporters
Organizations:
Center for Asian American Studies
Flying Orb
Lowell National Historical Park
Massachusetts Cultural Council

Parker Foundation
The Flower House

Individuals:
BonnaMai
Chamroeun Sdoeung
Chenda Wilson
Chhan Touch
Christina Prum
Kolab Thou
Linda Sopheap Sou
Liz Claffin
Malis Loeung
Peter Veth
Sarina Choun
Selena Tran
Sochenda Uch
Sue Kim
Tenzin Thoulutsang

22

1

�NANCYL.&amp;
RICHARD K. DONAHUE

In celebration of the Angkor Dance Troupe's 30th
anniversary, we would like to extend sincere gratitude
to NANCY L. &amp; RICHARD K. DONAHUE for their
continuous support, which helps make this event possible.

�GOOD

CELEBRATES

+

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                    <text>�THilnH YOU
The Board of Directors and Staff of the Angkor Dance Troupe
welcome you to this performance of Pin Panhchapor. Tonight's
event marks the kickoff of our 30th Anniversary Series of events,
culminating in a celebration that will take place on April 7, 2017 at
the Sompao Meas Hall.
The Angkor Dance Troupe was formed thirty years ago with the
vision to preserve and develop the Cambodian performing arts,
traditions that were almost completely wiped out during the
Khmer Rouge genocide. For a community struggling to put down
roots in a new homeland, Cambodian dance provides a poignant
reminder of the beauty and spirituality of our culture and helps us
build a more stable foundation for our children.
As the heart and soul of the Cambodian American community in
Lowell, the Angkor Dance Troupe has served as a foundation and
voice of its cherished cultural traditions. The Troupe is nationally
recognized as one of the most accomplished and experienced
traditional Cambodian arts ensembles in the United States and has
received recognition from the Massachusetts Cultural Council, the
National Endowment of the Arts, and the White House.
Enjoy the show, and we hope to see you at other 30th anniversary
events to come!

Tim Thou
Co-Founder

Phousita Huy
Artistic Director

DahvyTran
Executive Director

2

Michael Conway
President

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Dr. Hang Rithyravuth
Mr. Hang Rithyravuth was born on April 21, 1967 in Phnom
Penh, Cambodia. In 1979, he started learning Classical Cambodian
Dance at the of School of Fine Arts in Phnom Penh and in 1981
began his study in piano, where he realized his passion for music.
This led to him receiving a scholarship in 1985 to study music in
Russia. He graduated in 1990 with a degree in Choir Conducting
from the Tchaikovsky's College of Music, in Moscow. Then
received his Master Degree in Orchestra Conducting from the
Gnesin Academy of Music in 1995 and his Ph.Din Philology
from the Institute ofWorld Literature in Moscow, in 1999. He
returned to Cambodia in 2000 and has been working for the Royal
University of Fine Arts (RUFA), and became a Acting Dean of
the Faculty of Music in 2016. He is a conductor of the Cambodia
Chamber Orchestra, professor of music history for various
universities including the Royal Academy of Cambodia and other
3

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private universities in Phnom Penh, Director of Mozart Music
Center. In addition to his professional work, Mr. Hang Rithyravuth
spends his free time creating Cambodian robam and lakon (plays),
and have successfully completed four works: Piano Peanor (Piano
and Monkey), Pin Panhchapor (Harp and 5 colors), Snaeng
(Horn), Mom ChangKran (Triangle Store).
Pin Panhchapor was created with the support of:
Mrs. Him Nala, Vice Dean of Faculty of Choreography at RUFA
Mrs. Sam Sathsa, Classical Dance Master at RUFA
Mr. Proeung Chhieng, Advisor of Ministry of Culture/Fine Arts
Mrs. Phousita S. Huy, Angkor Dance Troupe's Artistic Director

4

�PRDGRIM

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Pre Show:
Ream Leak Chup Leak - classical
In the story Reamker, Neang Seda, the princess is living in exile in
the forest with her son and the hermit, a magic wizard. She sets out
to bathe one morning, leaving her sleeping son Ream Leak with
the hermit. On her way to the pond, she spots a female monkey,
and she notices the monkey carrying her young with her wherever
she goes. Neang Seda feels guilty about leaving her own son behind
and goes back and gets him.
The hermit is in deep meditation and doesn't notice Neang Seda's
return or her taking Ream Leak. When he wakes to find the child
missing, he panics and fears Neang Seda anger. He takes Ream
Leak's pillow and scrapes off some remnants of his skin cell - and
fashions a new child - an identical clone of Ream Leak.
Imagine Sita's surprise when she returns from bathing and finds
that Ream Leak now has a twin. The hermit names the new boy
Chup Leak. They decide the two boys will study together and for
the next seven years, they study magic with the hermit.

In this scene, the two boys go off to play in the forest with their
bows and arrows. They each shoot an arrow into a large tree. The
impact makes such a huge sound; it is heard all the way to the
capital city.
The Prince, Preah Ream, hears it and gets mad. He sends his best
army general, a white monkey named Hanuman, to investigate the
source of this sound, and to capture those responsible for it. He
sends his white horse along with Hanuman but hangs a sign on the
neck of the horse that says "Anyone who plays with this horse will
be executed."

5

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Eventually Hanuman and the horse catches up with the two boys
in the forest. Ream Lak and Chup Lak are very curious boys. They
see the sign and immediately check out the horse - and take turns
riding it. Hanuman tries to capture them, but he can't because,
with their seven years of training in magic have made the boys very
powerful and crafty. Instead they capture Hanuman, tie him up,
and before sending him back to Preah Ream, they take resin from a
tree and write a letter on his face that says only Hanuman's master,
Preah Ream will be able to untie the string. You see the Monkey
general struggle against the rope and eventually he gives up and
returns to his master, defeated in his mission.

Krama Dance - folk
The Krama, a Cambodian scarf woven from silk or cotton, has been
a fashion staple since Ancient times and even to this day is still
used by Khmer people throughout the country from rural areas
to major cities. Over the years, the Krama became a symbol and
a major part of the Khmer identity. In today's society, regardless
of their position in life, every Cambodian uses Krama everyday
whether as a scarf, a hammock, a fan, or to carry their lunch.
Khmer people for generations have tied kramas around their waists
to work and play in cool comfort. While some claim the thin
cloth, wrapped around one's head or neck, is used primarily to wipe
the sweat from a hot face, others say wearing a krama is as 'Khmer'
as wearing a necktie is American. The Krama dance was depicted
and symbolic of everyday Khmer people life

6

�PROGRAM

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Pin Panhchapor Program:
The Angkor Dance Troupe is proud to present Pin Panhchapor, a
play inspired by the wall carvings on Angkor Wat and Bayon. It
mixes traditional with contemporary to create an original work that
focuses on the idea of love, war, and peace.
Scene I: Churning of the Sea of Milk
Scene II: Apsaras in the

Garden of Paradise
Scene III: Arun and Soriya

Fall in Love with White Apsara
Scene IV: Destruction of the

Garden of Paradise
Scene V: Summoning Panhchapor

(Five Gods of Color)
Scene VI: Peace and Harmony Returns

Post-show talk with Dr. Hang Rithyravuth

7

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Inspired by the 1,000 year old bas-relief or wall carvings on
Angkor Wat and Bayon in Cambodia, Dr. Hang Rithyravuth,
wrote the play of Pin Panhchapor along with composing the music
accompaniment. As the Acting Dean of the Faculty of Music
at the Royal University of Fine Arts (RUFA) in Phnom Penh,
Dr. Rithyravuth was able to bring together talented musicians
and performers to showcase the carvings of the Apsara, music
instruments accompanying the Apsara, circ (circus performers), and
the musical instruments accompanying the battle scenes.

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Sampoh, standard drum

Chhing, small cymbal

Sko Thom, large drum
Pin, harp and is a string instrument

Tro, two string instrument

Kong Peat, nine intersecting gongs

Srolai, wind instrument

Kong Nhy, big female gongs

Ksae Diev, one stri ng instrument
9

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The whole play only uses 5 hand gestures:

Pin Lok - grow

Triuy- bud

Slek - leaf

Phka - flower

Phlae - fruit

The word Pin means harp, Panhcha means 5, Por means color
There are 5 elements (water, earth, fire, wind, space )
The play is about PEACE
There are 5 apsaras: 1 white and her 4 attendants
There are 5 main notes for the Pin (CD EGA)
The 5 colors (red, yellow, black, white, and blue) were inspired by the
5 rings of the Olympics
Reference: h ttp://jeffmassni ck. b logspot. com/2008/07I meaning-of-h and-gestures-in-clasical. html

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Scene I: Churning of the Sea of Milk
Based on a tale over a thousand years ago, during the time of
Brahmanism. It tells about a battle of good and evil between
the Monkey General and Giant King over the Neak (Naga
snake). The Neak was used to churn the sea of milk to extract
the amrit (water of immortality). This liquid brings immortality
to whomever possesses it. Over the course of 1,000 years they
continued to churn the sea until one day within the foam of the
sea, appeared an Apsara.

Scene II: Apsaras in the Garden of Paradise
Due to the churning of the sea, the White Apsara raised to the
surface of the ocean. The White Apsara accompanied by her
other Apsaras friends, entered the garden of paradise.
Inspired by the beautiful flowers, the White Apsara began to sing
and play her harp.
12

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Scene Ill: Arun and Soriya Falls in Love with White Apsara
Arun (meaning sunrise) walks into the garden and sees the White
Apsara and immediately falls in love. He picks a lotus flower and
hands it to her to declare his love. The White Apsara takes the
flower as a sign of friendship and thought the lotus was meant to
be given as an offering at the temple.
As Arun offers the the lotus, Soriya (meaning sunset) enters the
garden and sees this. Soriya, also in love with the White Apsara,
offers her a bouquet of orchids. The White Apsara also accepts the
flowers as a sign of friendship and as she reaches for the orchids,
Arun becomes angry and pushes the orchids out of Soriya's hands.
This was the start of the conflict between Arun and Soriya.

Scene IV: Destruction of the Garden of Paradise
Arun and Soriya each called their army and began to battle and
destroyed the garden. The White Apsara and her friends tried to
clean up the garden but the battle continued on, which caused the
war between Soriya and Arun to get worse.
13

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Scene V: Summoning Panhchapor (Five Gods of Color)
The never ending battle between Arnn and Soriya does not stop, so
the White Apsara calls for help. She picks up her Pin (Harp) and
starts to play the music, which summons the Panchapor (Five Gods
of Color)

Scene VI: Peace and Harmony Returns
The Panhchapor came to save the heavenly garden by helping all
sides to communicate and work together. Due to the White Apsara's
effort she brought everyone including the Panchapor together.
The End.

PRESERVE• EDUCATE • INNOVATE

14

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�INSURANCE AGENCY

Carol &amp; George Duncan
"We are delighted to support and celebrate
the Angkor Dance Troupe as it debuts
their annual residency at the Merrimack
Repertory Theatre and continues to connect
communities with the preservation and
innovation of their rich culture."

�Lowell General Hospital is a proud supporter of the

Angkor Dance Troupe, Inc ..
We applaude their mission to connect communities
through the preservation , education and innovation
of Cambodian Performing Arts.
" Best wi shes to Angkor Dance Troupe on
your performance of Pin Panhchapor" .

~
Lowell .General Hospital

~
C om p le t e connected careSM

www.lowellgeneraI.org

�18

�MUT PEilH (FRIErtDS)

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2017 SOUTHEAST ASIAN AMERICAN STUD IES CONFERENCE

Community Engagement, Research, &amp; Policy in Action
University of Massachusetts Lowell
July 27-29, 2017 Abstract Admission Deadline: February I, 2017
UMass Lowell Center for Asian American Studies announces
the fifi:h triennial Southeast Asian American Studies conference, open to
scholars, anises, a~-tivists, org.mizers, and conummity members from all fields
and backgrounds.
The 2017 confuence will highlight Southeast Asian American conumm.ities in
New England and will seek to build bridges across disciplines, policymakers,
and community members.

Thursday &amp; Friday, July 27-28: Traditional panels/ poster sessions
Saturda~ July 29: Conununity Building Day devoted to srrengthening
coal itions regionally and nationally.
Please submit abstracts to CAAS@uml.edu. Please direct questions to the
conference co-chairs: Phitsamay Uy (phitsamay_uy@uml.edu), Ivy Ho
(ivy_ho@uml.edu), and/or Sue). Kim (sue_kim@uml.edu).

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�ARTiSTS

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PERFORMERS

Masters and Teachers
Artistic Director and Master Teacher - Phousita Huy
Master Teacher Nayto Hieng
Master Teacher Kimhan Meas
Dance Program Manager - Channa Sath
Master Teacher Sophea Chamreounnop
Master Teacher Pech Heung
Supporting Teachers
Contemporary Choreographer - Peter Veth

Music Ensemble
Dr. Hang Rithyravuth, Pin
Dr. Alan William, Pin
Kimhan Meas, Sampoh
Sovann Khon, Tro so
Jeff Dyer, Ksae Diev
Peter Tham, Sko Thom
Andrew Cornish, Kong Peat
Sopaul Cheam - singer

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ARTiSTS ;;no PERFORMERS

Performers (Friday)
Rerun Leak Chup Leak:
Channa Sath
Nina Touch
Johnny Khat
Peter Chea
Kroma Dance:
Alexandra M ai
Daisy Var
Isabel Clafin
Judith Wilson
Stephanie Seng
Salena Mam
Alvin Teng
Jaren Kong
Kevin Searth
Peter Chham
Viseth Loeung Coleman
VituuTouch

Apsara:
Celena Mai
Ranica Phin
Sophy Leng
Sophea Chamroeunnop
Virginia Prak

5 Colors
Felicity Moon
Kelly Ly
Khakhada Horn
Robin Wilson
Stephanie Seng
Arnn: Chummeng Soun
Soriya: Kevin Vann

Neak:
Alvin Teng
Chad Mai
Jaren Kong
Kevin Searth
Peter Chham
Viseth Loeung Coleman
Vituu Touch
Yeak:
Chummeng Soun
Chad Mai
Johnny Khat
Viseth Loeung Coleman
Monkey:
Kevin Vann
Jaren Kong
Peter Chea
Vituu Touch

Performers (Saturday)
Ream Leak Chup Leak:
Nina Touch
Victoria Phan
Johnny Khat
Peter Chea
Kroma Dance:
Alexandra Mai
Daisy Var
Jasmine Odomsay
Judith Wilson
Salena Mam
Alvin Teng
Kevin Searth
Kyle
Peter Chham
Viseth Loeung Coleman
VituuTouch

Apsara:
Celena Mai
Rancia Phin
Sophy Leng
Sophea Chamroeunnop
Virginia Prak

5 Colors
Felicity Moon
Kelly Ly
Khakhada Horn
Robin Wilson
Stephanie Seng
Arnn: Chummeng Soun
Soriya: Kevin Vann

22

Neak:
Alvin Teng
Chad Mai
Jaren Kong
Kevin Searth
Peter Chham
Viseth Loeung Coleman
Vituu Touch
Yeak:
Chummeng Soun
Chad Mai
Johnny Khat
Viseth Loeung Coleman
Monkey:
Kevin Vann
Jaren Kong
Peter Chea
Vituu Touch

�ARTISTS

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PERFORMERS

Stage/Production Support

Emaly Horn
Roselynn Soung
Lee Viliesis - MRT
Brendan Conroy - MRT
Costume/Makeup/Hair Support

Kolablhou
Chenda Wilson
Peter Veth
Korry Voeun

Multimedia Support

Jim Higgins
Tim Thou
Dr. Hang Rithyravuth
Carter Miller - MRT
Original Music

Dr. Hang Rithyravuth
Program Design &amp; Support

Sochenda Uch
Isidro

23

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Advisory Board

Celeste Bernardo
Adrien Bisson
Jim Conlon
Nancy Donahue
Carol Duncan
Robert Farrant
Michael Gallagher
Vanna Howard
Joe Hungler
Felicia Sullivan
Sophy Theam
Jim Wilde

24

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Board ofDirectors

Program Staff

Michael Conway, President
Karen McManimon, Vice President
Sovanna Pouv, Treasurer
Linda Uch, Clerk
Jay Lee
Chummeng Soun
Narin Sinuon
Nary Tith
Sheila Kirschbaum
Virginia Prak

Dahvy Tran, Executive Director
Tim Chan Thou, Operations Director
Khakhada Horn, Program Coordinator
Emaly Horn, Program Intern
Shaun McCarthy, Grant Writer

Left to right: Sheila K., Chummeng S., Linda U., Nary T., Karen M., Michael C., Paul Marion (special
guest), Jay L. , Sovanna P., Tim T., Narin S.

25

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SUPPORTERS

lill

Massachusetts Cultural Council

C Parker Foundation)
1be
Great Individuals

Chhan Touch
BonnaMai
Linda Sopheap Sou
Sochenda Uch
Malis Loeung
Chenda Wilson
Liz Claflin

WEARE PROUD
TO PARTNER WITH
ANGKOR DANCE
TROUPE!

Contact Soben For
Advertising Opportunities
Email: sobenpin@khmerpost.us
978-677-7163

www.khmerpostus

�UISIDrt
We envision Lowell Massachusetts to be the epicenter for innovative
Cambodian performing arts with the Angkor Dance Troupe at the core.

MISSIDrt
The Angkor Dance Troupe connects communities through the preservation,
education and innovation of Cambodian performing arts.

HISTORY
The Angkor Dance Troupe was formed in 1986 by Cambodian refugees of the
Khmer Rouge holocaust. Lowell's Cambodian American community, estimated at
more than 35,000 people, is the second largest in the country. When we
resettled here, we brought a passion to carry on our cherished cultural traditions
to practice and perform, to teach our children, and to see our art preserved for
future generations of all cultures.
We take our name from the great Angkor civilization, between 802 and 1432 AD
when Cambodia was a dominant empire in Southeast Asia. Dance and music
have always been prominent in Khmer society, but these ancient traditions were
nearly eliminated when the Khmer Rouge controlled Cambodia in the 1970s.
Artists were among those deliberately targeted for execution. More than 90% of
the country's tradition bearers perished. Today, as Cambodians around the world
struggle to emerge from decades of war and poverty, our people look to the rebirth
and re-creation of dance as testimony to the endurance of our culture.
"The Angkor Dance Troupe is a gem in the Commonwealth. The Massachusetts
Cultural Council is proud to be a longtime supporter of Angkor for its beauty,
value, and impact in preserving this rich cultural art form for the Lowell
community and beyond" says Anita Walker, the Executive Director for the
Mass Cultural Council. "The Angkor Dance Troupe is not only an organization
promoting dance, it's an inspiration to all those who survived the Cambodian
Genocide three decades ago, and a testament to the enduring power of the arts."

27

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                    <text>The Angkor Dance Troupe Presents the World Premiere of

APSARA DANCING STONES
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www.angkordance.org

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MoniMekali

A Century of Strength. A Generation ofTrust.
A Lifetime of Support.
Since that day long ago when children gathered their nickels and pennies
to save for a better future, the mission of Jeanne D'Arc was put into action.
For 100 years, we have been fully involved in this community and in helping the people
who live, work and go to school here, pursue opportunities and fulfill dreams.
It is our past It is our present. And it is our future.

JOIN US AND BE A PART OF THE NEXT 100 YEARS.

WeShareACommonThread.org

As a community partner, Jeanne D'Arc Credit Union is
proud to support the Angkor Dance Troupe.

I

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a la Sponsors

Nancy &amp; Richard
Donohue
Foundation

.

�Thank You
We are delighted you have joined us for the world premiere of Apsara
Dancing Stones. 25 years ago, we began the Angkor Dance Troupe with the
vision to preserve and develop the traditions of Cambodian performing arts,
that was almost completely wiped out during the Khmer Rouge genocide. As a
community struggling to put down roots in a new homeland, Cambodian dance
provides a poignant reminder of the beauty and spirituality of our culture and
helps us build a more stable foundation for our children.
As the heart and soul of the Cambodian American community in Lowell, the
Troupe has served as a foundation and voice of our cherished cultural traditions.
We are nationally recognized as one of the most accomplished and experienced
of the U.S. - based Cambodian traditional arts ensembles and have received
recognition from the Massachusetts Cultural Council, the National Endowment
of the Arts, and the White House.
Apsara Dancing Stones represents a monumental achievement in the artistic
development and innovation of the Troupe. The story of Apsara Dancing Stones
uses the traditions and techniques of the classical Khmer dance blended with
contemporary dance drama elements. This interpretive dance allows the Angkor
Dance Troupe to honor Cambodian history and culture while advancing the art
form to a new level.
As we debut this performance we look forward to all the opportunities that lie
ahead the next 25 years.
We hope you enjoy the show!

Tim Thou
Founder &amp; Director

Phousita Huy
Artistic Director

Linda Sou
President of the Board

�Story
The Angkor Dance Troupe presents the premiere of Apsara Dancing Stones, a
contemporary dance drama that embodies the beauty and culture of Cambodia.
With Eastern and Western influences, this visual narrative combines an
unparalleled performance of dance and music from modern and classical
Cambodian styles.
A young Cambodian/ American architectural student, Khemra, travels to
Cambodia with a group of students to study the UNESCO world heritage site,
Angkor Wat. He is unaware that the spirits inhabiting the stones of Angkor have
a story to tell.
Through the eyes of the Apsara, Khemera is about to embark on a magical
journey into Cambodia's golden era of Gods and Goddesses.

Evening Program
General Audience Admission
Apsara Dancing Stones ACT I
Intermission
Apsara Dancing Stones ACT II
VIP Meet &amp; Greet with Classical Dance
Master, Artistic Director &amp; Principal Dancers

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�Cast&amp;
Artistic Stage &amp; Crew:
Mrs. Phousita S. Huy, Artistic Director
Mr. Higgins, Jim, Flying Orb Productions Director
Mr. Touch, Chhan, Asst. Artistic Director
Mr. Proeung, Chhieng, Writer
Mrs. Soth, Somaly, Assistant Advisor
Mr. Tim C. Thou, Program Director
Mrs. Khakhada Horn, Asstistant Manager
Mrs. Kolab Thou, Costumer/Dresser
Mrs. Chenda Wilson, Assistant Costumer/Dresser
Mrs. Akara Mao, Assistant Costumer

Principal Dancers of the Angkor Dance Troupe:
Kim Allen
Pech Heung
EmalyHorn
Sophy Leng
Brianna Mai
Phirum Meas

Sovannthida Morn
Sophorl Ngin
RanciaPhin
Virginia Prak
Mary Prum

Channa Sath
Sokhoeun Sok
Krisna Thou
Monica Veth
Peter Veth

�&amp;Crew
Performers &amp; Dancers:
Caitlyn Chan
Nova Chenda
Charlie Chhor
Tanromni Chum
Isabel Clafin
Nicky C. Fennell
Sopaul Hem
Malia Keo
RandyKeung
Johnny Khat
Samantha Lehouillier
Kalya Iek
Sovann-Malis Loeung
Kelly Salida Ly

Alexandra S. Mai
Celena Mai
Curtis Mai
Krissandra Mai
Salena Mam
Athenna Mao
Anton Mao
Bunkeath Meng
Vanny Nelson
Melissa Ouk
Jefferson Phan
Victoria Phan
John Phim
Nina Touch

Vituu Touch
Kevin Searth
Phalida Sok-Soth
Anita Srey
Rotanna Srey
Chummeng Suon
Sopeeda Suy
Paulina Tran
Daisy Var
Jasmin Tauvari Udomsay
Judith S. Wilson
Robin S. Wilson
Reaksmey Yan

Soundtrack Production:
Mrs. Hieng, Nayto, Folk Dance
Master from RUFA
Miss. Heung, Pech
Mr. Chun, Sokdavin, Studio Mixer/
Owner
Mr. Ek, Side, Guitar, Keyboard ,
Music &amp; Lyric Composer, and Singer
Mr. Chau, Sopharith, Asst. Studio
Sound Track Recording

Mr. Preung Proun, Musicians Leader
Mr. Nou, Vandy, Musician
Mr. Se, Phalla, Roneat Thung
Mr. Nol, Kol, Salai-Kloy
Mr. Ven, Phirum, Violin
Mr. Yun, Theara, Tro
Mr. Meas, Kimhan, Sampo
Mr. Rus, Sokunthear, Kong Thom
Chun, Sokdavin, Studio Coordinator

Artists from Royal University of Fine Arts in Phnom Penh
Cambodia:
Miss. Sin, Sakada (Apsara)
Miss. Um, Chanthida
(Seven Color Dancer)
Miss. Sith, Chanvoleak, Dancer
Miss. Chhoan, Nirothanak, Apsara
Miss. Sok,.Lyna, Dancer

Miss. Mom, Vanvotei, Dancer
Miss. Sam, Limsothea, Menop
Miss. Sam, Savin,
(Seven Color Dancer)
Miss, Chhoan, Niboran, Krot

.

�Characters and Scenes
In order of Appearance
Welcoming Dance - Mary Prum, Pech Heung, Kim Allen, Virgina Prak,
Brianna Mai, Thida Morn, Phirum Meas
Khemra - Chantha Krouch
A young architectural student traveling to Siem Reap to study the temples of
Angkor.

Student Dancers - Tim Sokhoeun, Sophy Leng, Sophorl Ngin
The students explore the temples and dance amusingly among one another
bringing with them western influences in their style of dance as they imitate the
gestures of the Apsara carvings.

Apsara Dancer - Monica Veth
An Apsara dancer within the palace walls of Angkor which symbolizes
Cambodia's beauty and culture.

Prince Mearnup - Sokhoeun Sok
A Prince who lives within the palace walls encounters the Apsara dancer. They
fall in love with one another gazing at stars and moon in the night sky.

Warriors in Training - Bunkeath Meng, Charles Chhor, Cheymony
Fennell, Chummeng Suon, Randy Keung, Johnny Khat, John Phim,
Kalya Iek, Sopaul Hem, Reaksmey Yan
Young warriors train in preparation to protect the Angkor kingdom from intruders.

Garuda - Peter Veth
A mythical half man half bird creature is depicted destroying the Apsara stones.
This animal is used to symbolize those who show disregard for others' culture,
and Cambodia's period ·of strife and destruction with the looting of precious
temple artifacts and art forms.

Flashlight Search - Poutda Pech, Tim Sokhoeun, Charles Chhor,
Johnny Khat
Broken Apsara Stones - Krisna Thou, Rancia Phin, Channa Sath, Robin
Wilson, Monica Veth
The broken Apsara stones weep from the vandalism by Garuda.

�Tep Apsara - Sophorl Ngin, Sophy Leng, Brianna Mai, Virgina Prak,
Emaly Horn, Ihida Morn, Mary Prum, Phirum Meas, Pech Heung
The finale is a dance of rebirth as young dancers rise to dance once again.
The song is an appeal for protection and preservation of this beloved icon
of Cambodian people. The Apsara's power as a symbol of peace and
reverence lies in the hands of future generations.

Angkor Sponsors

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PARTNERSHIP

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Carol &amp; George
Duncan

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LOWELL COMMU NITY

CARBON
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LOUIS L. PINN

INSURANCE AGENCY

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211ChelmsfordSt.
'.owell.MA0 18Sl

Phone:(978)452-4748
Fax: (978)452-4754

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Staff &amp; Administration

Host Committee:
Melissa Carino
George Chigas
Suzzanne Cromwell
Carol Duncan
Jenny Fichera
David Grenier
Stacies Hargis

Vanna Howard
Richard Howe Jr.
Sovann-Malis Loeung
Paul Marion
Rosemary Noon
James Ostis
Dara Pinn

Louis Soares
Sopheap Theam
Sophy Theam
Aileen Tran
Ani Vong
Jessica Wilson

Volunteers:
Vandara Chum
Emil Kuruvilla

Visa! Lim
Linda Uch

Performers and Crew from Flying Orb Productions:
Tim Sokhoen
Poutda Pech
Sara Thanongsinh

Paula Em
London Long
RickyOrng

�Board of Directors:
Linda Sopheap Sou, President
Sochenda Uch, 1st Vice President
Deborah Nelson, 2nd Vice President
Vyrik Eng, Treasurer
Sovanna Pouv, Secretary

Program Staff:
Tim Thou, Program Director
Khakhada Horn, Assistant to Director
Phousita Huy, Artistic Director
Peter Veth, Assistant Artistic Director
Liz Clafin, Sales Coordinator
Shaun McCarthy, Grant Writer

Joan Gendron
John Phim
Lianna Kushi
Lydia Breckon
Narin Sinuon
Walter Wright

�Mission
The Angkor Dance Troupe, a 501 (c) 3 nonprofit, is a unique organization
that provides an essential service to the community. The Troupe is the only
nonprofit cultural group in Lowell, MA, whose sole mission is to preserve
the traditions of Cambodian performing arts.
The Angkor Dance Troupe develops and teaches Cambodian dance,
promotes an understanding and appreciation of Cambodian culture, and
provides a positive social and educational outlet for Cambodian youth.

History
The Angkor Dance Troupe was formed in 1986 by Cambodian refugees of the
Khmer Rouge holocaust. Lowell's Cambodian American community, estimated
at more than 35,000 people, is the second largest in the country. When we
resettled here, we brought a passion to carry on our cherished cultural traditions
to practice and perform, to teach our children, and to see our art preserved for
future generations of all cultures.
We take our name from the great Angkor civilization, between 802 and 1432 AD
when Cambodia was a dominant empire in Southeast Asia. Dance and music
have always been prominent in Khmer society, but these ancient traditions were
nearly eliminated when the Khmer Rouge controlled Cambodia in the 1970s.
Artists were among those deliberately targeted for execution. More than 90% of
the country's tradition bearers perished. Today, as Cambodians around the world
struggle to emerge from decades of war and poverty, our people look to the
rebirth and re-creation of dance as testimony to the endurance of our culture.
"The Angkor Dance Troupe is a gem in the Commonwealth. The Massachusetts
Cultural Council is proud to be a longtime supporter of Angkor for its beauty,
value, and impact in preserving this rich cultural art form for the Lowell
community and beyond" says Anita Walker, the Executive Director for the
Mass Cultural Council. "The Angkor Dance Troupe is not only an organization
promoting dance, it's an inspiration to all those who survived the Cambodian
Genocide three decades ago, and a testament to the enduring power of the arts:'

�Contributor Sponsors.

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Engineering a Sustainable Future

Dorcas Grigg

St. Onge

Saito

Supply, Co. Inc

Paul Marion
&amp;Rosemary
Noon

Friend
Brew'd Awakening
Dance This Way
Humanity

Korde &amp; Associates
Mealea Chan Polcari
The Old Court

Sopheap Theam
Sara's Serendipity
Floral Design

Supporters
Socheat Chan
Dr. George Chigas
Vandara Chum
Kent Davis
Jim Higgins
Phousita Huy

DatASIAN, Inc.
Samkhann Khoeun
Lyla Chea Khut
Chenda Korn
Sophy Leng
Bonna Mai

Rath Mam
Leang Sambuth
Tim &amp; Kolab Thou
Neary Touch
Dorothy Varon

�NATIONAL
HISTORICAL PARK

In Celebration of the 25th Anniversary, we would like to extend sincere gratitude to the Lowell National Historic Park for their continuous support and partnership, which made this milestone possible.

www.angkordance.org

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SEADA would like to thank the following individuals for their work in making this collection available online: Monita Chea.</text>
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