Karen people(Part 1)

The Karen[a] (/kəˈrɛn/ i kə-REN), also known as the Kayin, Kariang or Kawthoolese, are an ethnolinguistic group of Sino-Tibetan language-speaking peoples. The group as a whole is heterogeneous and disparate as many Karen ethnic groups do not associate or identify with each other culturally or linguistically. These Karen groups reside primarily in Kayin State, southern and southeastern Myanmar. The Karen, approximately five million people, account for approximately seven percent of the Burmese population. Many Karen have migrated to Thailand, having settled mostly on the Myanmar–Thailand border. A few Karen have settled in the Andaman and Nicobar Islands, India, and other Southeast Asian and East Asian countries. The Karen groups as a whole are often confused with the Padaung tribe, best known for the neck rings worn by their women, but they are just one sub-group of Red Karens (Karenni), one of the tribes of Kayah in Kayah State, Myanmar. Karen insurgent groups, led primarily by the Karen National Union (KNU), have waged war against the Burmese government since early 1949. The original aim of the KNU was to create an independent Karen homeland called Kawthoolei, but since 1976 they have shifted towards calling for a federal system in Myanmar instead. Even so, the KNU has declined invitations to speak with the Burmese government.[9] Origins Kayin State in Myanmar Karen legends refer to a "river of running sand" which ancestors reputedly crossed. Many Karen believe this refers to the Gobi Desert, although they have lived in Myanmar for centuries. Most scholars dismiss the notion of a Gobi desert crossing, but rather translate the legend as describing "rivers of water flowing with sand". This could refer to the sediment-laden Yellow River of China, the upper reaches of which is considered to be the Urheimat of Sino-Tibetan languages.[10] According to the legends, the Karen took a long time to cook shellfish at the river of flowing sand, until the Chinese taught the Karens to open the shells so as to acquire the meat. It is estimated by linguists Luce and Lehman that the Tibeto-Burman peoples such as the Karen migrated into present-day Myanmar between 300 and 800 CE. Karen refers to a heterogeneous lot of ethnic groups that do not share a common language, culture, religion, or material characteristics.[12] A pan-Karen ethnic identity is a relatively modern creation, established in the 19th century with the conversion of some Karen to Christianity and shaped by various British colonial policies and practices.[13][14] "Karen" is an Anglicisation of the Burmese word Kayin (ကရင်), whose etymology is unclear.[12] The word may have originally been a derogatory term referring to non-Buddhist ethnic groups, or it may derive from Kanyan, a possibly Mon name of a vanished civilisation.[12] In pre-colonial times, the low-lying Burmese and Mon-speaking kingdoms recognised two general categories of Karen, the Talaing Kayin (တလိုင်းကရင်), generally lowlanders who were recognised as the "original settlers" and essential to Mon court life, and the Karen (ဗမာကရင်), highlanders who were subordinated or assimilated by the Bamar.[15] Distribution A Karen boy wearing traditional clothing A woman of the "Big Ear" Karen Karen girls in Khun Yuam District, Mae Hong Son Province, Thailand. Entrance of a Karen house in northern Thailand The Karen constitute the third largest ethnic population in Myanmar, after the Bamars and Shans.[16] The Karen people live mostly in the hills bordering the eastern mountainous region and Irrawaddy delta of Myanmar,[17] primarily in Kayin State (formerly Karen State), with some in Kayah State, southern Shan State, Ayeyarwady Region, Tanintharyi Region, Bago Division and in northern and western Thailand. The total number of Karen is difficult to estimate. The last reliable census of Myanmar was conducted in 1931.[19] A 2006 Voice of America article cites an estimate of seven million Karen in Myanmar.[citation needed] There are another 400,000[20] Karen in Thailand, where they are by far the largest of the hill tribes. Others live in refugee camps in Thailand. Some Karen have left the refugee camps in Thailand to resettle elsewhere, including in North America, Australia, New Zealand, and Scandinavia. In 2011, the Karen diaspora population was estimated to be approximately 67,000. Political history Further information: Internal conflict in Myanmar British period Following British victories in the three Anglo-Burmese wars, Myanmar was annexed as a province of British India in 1886. Baptist missionaries introduced Christianity to Myanmar beginning in 1830, and they were successful in converting many Karen.Christian Karens were favoured by the British colonial authorities and were given opportunities not available to the Burmese ethnic majority, including military recruitment and seats in the legislature Some Christian Karens began asserting an identity apart from their non-Christian counterparts, and many became leaders of Karen ethno-nationalist organisations, including the Karen National Union. In 1881 the Karen National Associations (KNA) was founded by western-educated Christian Karens to represent Karen interests with the British. Despite its Christian leadership, the KNA sought to unite all Karens of different regional and religious backgrounds into one organisation.[25] They argued at the 1917 Montagu–Chelmsford hearings in India that Myanmar was not "yet in a fit state for self-government". Three years later, after submitting a criticism of the 1920 Craddock Reforms, they won 5 (and later 12) seats in the Legislative Council of 130 (expanded to 132) members. The majority Buddhist Karens were not organised until 1939 with the formation of a Buddhist KNA.[26] In 1938 the British colonial administration recognised Karen New Year as a public holiday. World War II During World War II, when the Japanese occupied the region, long-term tensions between the Karen and Burma turned into open fighting. As a consequence, many villages were destroyed and massacres committed by both the Japanese and the Burma Independence Army (BIA) troops who helped the Japanese invade the country. Among the victims were a pre-war Cabinet minister, Saw Pe Tha, and his family. A government report later claimed the "excesses of the BIA" and "the loyalty of the Karens towards the British" as the reasons for these attacks. The intervention by Colonel Suzuki Keiji, the Japanese commander of the BIA, after meeting a Karen delegation led by Saw Tha Din, appears to have prevented further atrocities. Post-war The Karen people aspired to have the regions where they formed the majority turned into a subdivision or "state" within Myanmar similar to what the Shan, Kachin and Chin peoples had been given. A goodwill mission led by Saw Tha Din and Saw Ba U Gyi to London in August 1946 failed to receive any encouragement from the British government for any separatist demands. In January 1947 a delegation of representatives of the Governor's Executive Council headed by Aung San was invited to London to negotiate for the Aung San–Attlee Treaty, but none of the ethnic minority groups was included by the British government. The following month at the Panglong Conference, when an agreement was signed between Aung San as head of the interim Burmese government and the Shan, Kachin and Chin leaders, the Karen were present only as observers; the Mon and Arakanese were also absent. The British promised to consider the case of the Karen after the war. While the situation of the Karen was discussed, nothing practical was done before the British left Myanmar. The 1947 Constitution, drawn without Karen participation due to their boycott of the elections to the Constituent Assembly, also failed to address the Karen question specifically and clearly, leaving it to be discussed only after independence. The Shan and Karenni states were given the right to secession after 10 years, the Kachin their own state, and the Chin a special division. The Mon and Arakanese of Ministerial Myanmar were not given any consideration.