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Karen New Year Celebration Committee, Sydney

History of the Karen National New Year


Karen National New nized, and declared an official unsuccessfully. The Karen
Year celebrations are held holiday. That date was also National Association (KNA)
during the pleasant month of formally acknowledged as realized that they instead had to
Pyathoe (on the Roman being the year 2677 on the work towards the Karen New
calendar ? Dec/Jan). People Karen calendar.In fact, the Year day. On 2 August 1937,
mark the occasion by sounding movement for a distinct Karen Saw Johnson Deepominn,
the Karen horn and drum, to national day was begun by Saya member of parliament for Taun-
maintain the tradition of the San Baw, in 1935. As member goo District, presented the case
Karen New Year, until the end of parliament for Tharyawati to the lower house. However

of time. Officially, the Karen District, he argued that a Karen the Karen representatives in the
New Year began in 1938. National Day should be chamber were split in their
Celebrations were first held in introduced. However, the support across the two sides of
1939 .It was on the first of British colonial administration parliament ? U Pu’s governing
January 1938, (which that year suggested that a Karen New faction, and the opposition lead
corresponded with the first of Year day would be a better by Dr. Ba Maw. As the demands
Pyathoe), that Karen national alternative. In 1937, the Karen were coming from a member
leaders demands to the British parliamentary representatives Karen ministers. The demand
administration for the Karen again presented the case for a was retabled, and passed.
New Year were finally recog- Karen National Da, again
Karen New Year Celebration Committee, Sydney(December, 2009)

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EDITORIAL Ba Maw’s cabinet Karen cultural solidarity, given
ratified the proposal, and the following reasons:
presented it to the Governor 1. Although Karens have
This is a significant year for General for approval. In late different names for Pyathoe
the Sydney Karen 1937, the Governor General (Sgaw Karens call it Th’lay and
community- celebrating signed the legislation. The first for Pwo Karens, Htike Kauk
Karen New Year in a single day of Pyathoe, 1938 (Karen Po) the first of each of these
venue, under one banner Year 2677), was declared the months falls on exactly the
first Karen New Year. same date.
and showing oneness as a
Initially, the Karen 2.The rice harvest is completed
community affair. It is great.
leaders had been divided over in the period leading to Pyathoe,
the best day for a n d
As an editorial team we the New Year to according
understand the value of fall on.Three to Karen
unity and its sensitivities altern- atives traditional
surround. were put religious
forward. 1. The practice,
We have taken great efforts same day as the t h e r e
in fulfilling the wishes of Roman calendar. must be
the community and 2.The date when (the acelebra- tion for consump-tion
missionary) Dr. Judson first of the new crop. It is also the
presented a new version of
arrived in Burma. 3.The first time to divine the date for
Karen New Year Journal to day of Pyathoe. The options commencement of the next
the community. were discussed and the matter crop. Typically, this is also
resolved. The first alternative when new houses are
Sincerely has global significance, and it constructed, and the completion
was felt that a distinctive date of these must be celebrated.
The editorial team for the Karen New Year would 3.The first of Pyathoe is not a
Pahtee Benya be more appropriate. As for the distinct festival for any religious
Tee Saw Gyi second alterna- tive,Dr. Judson group, so it is a day that is
Saw Eh Kaw was a Christian missionary, so acceptable to all Karen people.
this date would be suitable for For these reasons, on
Christians, but not Karens of the first of Pyathoe annually, we
Karen New Year
other religions. The first day of celebrate the Karen New Year.
Celebration Committee, Pyathoe was best. Reference
Sydney, Australia. Additionally the by Mahn Thint Naung
month of Pyathoe is special for (Kawkareik District 1976)

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Karen elder’s forwards
Happy Karen New Year to all!
I would like to thank to the Sydney Karen New Year
Celebration Committee and also those who are participating and
attending to make this auspicious day a successful event.
The Karen New Year day is one of the most significant
occasions to all Karen people regardless of their religious
affiliations or geographical differences. It falls on the same day in
Karen Calendar.
I am here to say that our Karen leaders had fought so hard to
leave this day to be officially recognized as we are here to pay
tribute to those leaders and uphold the auspiciousness of the day as our duty.
More over the recent Karen refugees migrations to the outside world has opened up a new
chapter for the Karen New Year celebrations. Today the celebrations are no longer restricted to our
home land. It has spread all over the world in countries such as Australia, New Zealand, America,
United Kingdom, Norway, Sweden, the Netherlands, South Africa and many more. There will be
plenty more Karen New Year Celebrations in the coming years.
There is a stark reminder that the Karen New Year Celebration is a part of our traditions. As
a whole, our traditions must be alive. To keep our traditions, first we must be free.
We were obviously not free in our home land. We struggled barely survive. We are
indigenous ethnics to a land called Burma and belong to the most numbers in refugee population
recognized by the United Nations.
We fought so hard for the struggle for justice to be known in the international arenas. We
though did not get very far as we were so far away in the jungle. Now as we are here in better
places, please make great efforts to continue our struggle for those of our brothers and sisters who
are left behind in the jungle.
With best wishes
ROSTAN PO
The First Karen New Year Message, 1938
Today we recall our heritage, our ancient poet, prophets and our tradition of Ywa(God). We believe
that every individual, every home, every village has a place in the new advance. Progressive in
thinking, constructive in planning, and courageous in living, we can share responsibility with
other communities for the making of Burma a united people.
This is a historic day. It is our first officially recognized National Day. It is a day of opportunity.
We are emerging from isolation into the stream of national affairs. Our conviction is that our two
million Karen have a significant part to play in Burma’s destiny.
We owe our existence a people not to organization or any political arrangements but to certain
distinctive qualities that beer given us, Our traits include simplicity, a love of music, honesty,
steadiness, and sense of God. We believe that we can best keep and develop these characteristics
in free association with other people. We are at a crisis. For us the choice lies between seeking
protection through isolation, or adventure through active participation in the live of Burma. United
ourselves, we could help to make Burma a nation. We recognize that as leaders we must be fully
committee to our country free from fear, personal ambition, racial and religious prejudice.
Are we ready on this New Year’s Day to put the best traditions of our people at the service of our
people at the service of this whole country?
Signed
San C.Po, Shwe Ba , Hla Pe, Sydney Loo Nee, Saw petha

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OFFICE OF THE SUPREME HEADQUARTER
KAREN NATIONAL UNION
KAWTHOOLEI
New Year Address by KNU President Saw Tamlabaw
All the Karen People at Home and Abroad,
Leaders & Comrades,
Day one of the maxing moon of Thalay month, the year 2749, which fall on December 16, 2009 is the New Year Day of
the Karen people. It is a delight for us again to be celebrating a new auspicious year and I wish each and every Karen living in
various places a Happy New Year and to have a good health of both the body and mind!
First, I would like to say that our Karen people are not a small minority. The Karen were the first people to enter in this
land now known as Burma in 739 B.C. and lived, peacefully and in freedom, as a people for over a thousand year. However, since
the feudal days, the Karen people have not known much peace and freedom because of violent attacks and suppression by the
despotic Mon and Burman kings and now by the chauvinist Burman militarists.
Being a nationality in this country, it is necessary for the Karen people to have the rights befitting a nationality such as the rights
of national self-determination for self development. In this respect, I would like to remind you that it is vital for us to maintain and
protect our language, literature and culture. In the eastern Karen area, the existence of the Karen resistance and the KNU has
made it still possible for the Karen people to speak their language and study their literature. The majority of the Karen in the towns
and cities and the Irrawaddy Delta can hardly speak, read and write their language as they have, to a great extent, lost the rights
to maintain their culture. All of us must seriously note about this matter. At the same time, we must recognize the role of the Karen
patriots and community leaders, in towns and cities and in the Delta, who have been working to prevent disappearance of the
Karen as a people, due to loss of their language and literature. As a result of the work of these persons, the Karen language and
literature are surviving to a certain extent in those places.
While struggling for the their national rights, quite a number of the Karen people have migrated to places all over the world and it
is necessary for them to make maximum effort to maintain the Karen language, literature and culture, so as to prevent disappearance
of the Karen people from this planet earth.
Secondly, I would like to say that in the review of our history, we see that successive rulers have practiced repression and
atrocities against the Karen people causing a lot of bitterness to us. We still are denied our birth rights up to this day. The Karen
problem is a political problem and successive Karen leaders have tried to resolve the problem by political means. However, we
have to continue the revolutionary resistance up to this day, as the successive military cliques in power have refused to accept
resolution of conflict peacefully and continued to wipe us out by force of arms.
Accordingly, in our struggle to liberate ourselves from repression and enslavement, we must be politically alert, unite without
discrimination as to religious creed and ideology, and be especially alert so as not to be tricked by the enemy and traitors.
Thirdly, I would like to say that, in addition to repression and enslavement of the Karen people, the military regime in power has
been systematically sowing dissension among the Karen people, make the Karen youths to become narcotic drug addicts andc0.-
reate misunderstanding using religious differences. Successive military regimes have been systematically practicing the policy of
genocide against the Karen people by using increasing repression, torture and extra-judicial killing and, at the same time, launching
military offensives against the Karen in the eastern part of the country, destroying the livelihood of the people and planting
landmines around farms and villages with the intention of maiming and killing the civilian population.
Fourthly, I would like to say that the year 2010 is a very perilous year, because the military regime, with the intention of obliterating
the birth rights of self-determination of the ethnic nationalities, is carrying out programs in accordance with the state constitution
it has fraudulently drafted and adopted by force.
The KNU is opposing the SPDC adopted constitution and the election, which will bring no guarantee and rights to the ethnic
nationalities. Every move of the KNU has political meaning and is aimed to liberate the Karen people from oppression and give the
Karen people the right to exist as a nationality with dignity, or to establish a federal union with full democracy and in which the
Karen people has the right to decide their own destiny.
The political struggle has direct relation to the fate of the Karen people and it is the responsibility of every Karen to bear. For that
reason, on this auspicious occasion, it is my earnest wish and exhortation to each and every Karen, living in various places, to
stand firmly under the leadership of the KNU and take up any responsibility available in the struggle for liberation of the Karen
people, with new vigor and unity, in cooperation with fellow ethnic nationality forces and democratic forces, until victory is achieved.
***
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Karen National Flag and Amthem

Our flag represents dignity for all Karen people. Red is for bravery, white is for purity and blue is
for loyalty. In the corner there is a “Klo,” a sacred Karen drum. We use this drum on special
occasions like weddings, New Year’s Day and funerals. The Klo is made of metal, tin or gold and
only the community leaders strike it.

Oh, our dear people Ya Pwar Kalu Yè Hér


People who are the best Pwar Lé A Gay Ker Tur
You are deeply loved Ya Eh Doh Nar
You love the righteousness Na Eh Ta Taw Ta Loe
I admire your hospitality Ta Mwee Na Eh Tu Loe
Every single detail of yours Na Tar Aÿþ Gay Koe Myoe
I really do admire... Ya Eh Doh Ma

12 Of the Karen National Member of Parliament(1938)

Serial No Name Constituency Religion

1 Saw Johnson D.Po Min Taunggo Byamasoh


2 Saw Mya Thein Henzada Buddhist
3 Mahn Ba Khaing Bassein North. Christian
4 Saw Sydney Loo Nee Bassein South Christian
5 Saw Pe Tha Myauangmya West Christian
6 Mahn Kan Aye Myauangmya East Buddhist
7 Mahn Tun Khin Ma U Bin North Buddhist
8 Mahn Shwe Nyunt Ma U Bin South Buddhist
9 Saw Tha Dwe Thaton North Buddhist
10 U Hla Lpe Thaton South Buddhist
11 U Poe Mying Kyaik nKame East Buddhist
12 Saw Poe Chit Kyaik Kame West Christian

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Who are the Karen?
Nomadic migratory period (BC 2017-1125)
The Independent Karen Histo- noises calling their names, traditional “Wrist Tying
rical Research Association sounds of music and melodies, Ceremony” in Karen’s culture.
(IKHRA), whilst giving a chron- sound of animals and humans The fact still remained that they
ology of the settlement of the passing by. Some voices were emerged from the desert as a
Karens, sees them leaving familiar and the travelers nation. In this campaign one
Mongolia in BC 2017 and thought that their friends were unique attribute emanated to be
making their way to East showing them the way.Those reckoned. The Karens were not
Turkistan where it is believed who were lured to follow sweet rebellious and rowdy people.
they stayed for 147 years. By voices and strange apparitions They were obedient and
1864 B.C. they had left East lost in the desert and no one organized in their characters
Turkistan, crossed Gobi and ready to be led by
desert, to settle in Tibet, any effective leaders.
here they stayed for 476 What style of leadership
years before moving they practiced at that
eastwards to Yunnan. time? By noticing their
The Gobi measures over way of life and the faith
1500 kilometers from in the Supreme Deity, the
southwest to northwest Karens were led by the
and 800 kilometers from patriarchs of respective
south to north. The desert families. Without leaders
is widest in the west along it was impossible for a
the line joining the nation to survive the
Baghrash and the largest risks and dangers of
desert in the world as well nature in the first
as Asia’s largest.The journey as well as the
southwest direction from knew what happened to them. onslaught of nature’s super
Mongolia led the Karen to cross The leaders noticed that desert beings in the second journey.
Taklamakan (now known as began claiming her tolls in an
Tarim), a desert of the central alarming rate. Their numbers Lob Nor
Asia in the Xingjian Uyzhur had decreased dramatically and When the Karen emerged
Autonomous Region of the saw the need to devise a strategy successfully from the Gobi
People’s Republic of China. It is so that the whole race might be desert they arrived at a place
known as the longest sand-only saved. Improvised warning called Lop Nor. In the past Lop
desert in the world. Some instruments were put on every Nor was a land green with
references fancifully state that livestock so that it could not be pasture and rich soil. The big
Taklamakan means “If you go in, easily trekked if they were lake supplied water needed by a
you won’t come out”, others strayed. Unique marks were large population and their
state that it means “Desert of invented from every possible livestock. When the Karen lived
Death” or “Place of no Return”. resource, and they were to be in Lop Nor around (2013-1866
The Karen word for Gobi is Kaw borne on every individual to BC), civilization in China had
Bi (hidden country) which keep their identity and ward of already been witnessed Dynas-
means that the land was any strangers. Perhaps tying the ties were established by lords
inhabited but invisible. Along wrist with white thread was one and kings of the region. Most of
the journey they heard strange and later it developed as a the contending states centered

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around the yellow sea, so the can be accounted for this long Yunnan in 1128 B.C. There was
Karens had liberty to stay away asked question. no record of how big the size of
from warring states and lived • The Karens were one of each family. They forked to
peacefully. The slash and burn the most ancient tribes survived follow three routes and after
cultivation required large area of to this day and their nomadic three adventurous years
forest. As the population increa- lives had been the first political probably in 1125 B.C, the Karen
sed, the Karens sensed that Lop system ancient people developed were scattered throughout the
Nor was not a good permanent in keeping a tribe or a race new land which they named it
place for large population. There together. Kaw Lah, and are now realized
was not enough land for every • The Karens avoided as Burma/Myanmar.The second
family to make a living. A few belligerent and warlike races group left Yunnan and followed
ventured south, seeking rich soil who in times past established the river called Mae Oo (Shewli)
and fresh water to sustain their city-states by subduing other and entered the land now known
families. The climatic changes tribes. (These conquerors as Myanmar.Kwe Ka Baw
could alter the physical feature sustained themselves by became the center for Karen
of the land any time. Forewarned demanding heavy taxes on their People and they came here to
of worse environment and less subjects and looting their make a living, built villages and
harvest yield and to avoid neighbors). towns. It is also the center of
coming disasters, the bulk of • The Karens were not Karen cultural, education and
Karen people moved again in interested in trading which social affairs. The Karen State
1866 BC, leaving some made traditional kingdoms of was materialized in the year
remnants. They chose the the region powerful. 1952 and Kwe Ka Baw became
southward direction, climbed • The Karens race comp- its capital. Until now it is known
the world’s highest mountains rised largely of slash and burn by a less popular name “Pa-an”.
and finally entered a land called cultivators, hunters and The sub-tribes of these main
Tibet (now Xizang Zizhiou) in fishermen who enjoyed outdoor Karen tribes always stayed along
1864 BC. They lived there for lives. side with the main branch
476 years. The Karens left Tibet • Even though they never through thick and thin.British
in 1388 B.C, covered a distance lacked good leaders for guidance fought three wars with Burma
of more than 2,000 Kilometers and instruction, they still need which led to colonization of
in 3 years of duration. They more effective leaders to make Burma in 1824 for another 124
moved eastward to the valleys their dreams come true. years.
and plains of China’s Yunnan • The Karens were
Province and settled down in probably following the course of Colonial period (1824-1948)
many places. history to fulfill the prophecies The Young Monks Buddhist
made for them by their charis- Association (YMBA), which had
Why did the Karens fail to matic and enigmatic leaders. been formed in 1908 by Maung
build a nation? The Chinese called this large Maung Gyi, Maung Ba Pe and
Even though the Karens had race that co-inhabited the land number of others, sent a deleg-
been a large race, crossed many with them since the beginning, ation to the hearing to ask for
unexplored boundaries, covered “Ping Sing” and as years went separation from Burma. Simil-
long distance of more than by the name changed to arly a Daw K’lu delegation
10,000 Kilometers, resided as “T’Chien” which sounded in the comprising amongst others San
the first settlers in many lands, Burmese ear “Kayin”. When the C Po, who had by then studied
they never thought of claiming British ruled the land, they under the missionary Charles
the land as their own and built called them “Karen”. Nichols and had completed part
walls and ramparts for their The first wave of Karens which of his education in America, also
defense. So many possibilities comprised of 99 families left found themselves at the

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meeting, but in contrast to the declared independence for the anti-colonial rebellions, inclu-
YMBA, had reported, ever fearful country on the 1st August 1943. ding the famous Tharawaddy
of Burman domination, that The Karen, ever loyal to the peasants rebellion led by Saya
Burma was not ready for self- British, sought to fight against San, believed such actions were
determination, and instead the Japanese and the Burma justified. Despite the animosity
should remain under the British Independence army and between the Karens and the BIA
Government, an opinion which subsequently bore the brunt of two battalions of delta Karens
found no support amongst the the rampaging, pre-dominantly commanded by San Po Thin and
Burmans in attendance Sir San Burman, Burma Independence British trained Hanson Kyadoe
C Po, a member of the Legislative Army who tore through Karen joined the Burmese army. But
Council, also became president state executing and massacring the majority of Karens remained
of the Daw K’lu in 1925, traveled a number of villagers. loyal to the British and escaped
to London to argue that Burma Over 400 villages were destroyed into India where they were
was not ready for self-rule, and with the loss of life of at least trained by the British and
aired his fears that should this 1800 in Myaungma alone. returned later to harass the BIA
happen then the Karens would Perhaps one of the most and their Japanese masters.
be once again victims of the After the Japanese
prejudices of the Burmans. declaration of war in 1941
The Karens were already a number of British officers
victims of Burman were sent from Singapore
assimilation and should the to Burma to plan anti-
administration be turned over Japanese operations
to them they would be victims should the country fall.
of yet more discrimination in One officer Major H.P.
regards to education, and the Seagrim had been assigned
justice system. Aware that the task of training and
should the Burmans be given working with the Karens in
that control he requested that preparation for the
the Karens be given their own shocking incidents for the Karen oncomingJapanese invasion
territory with the right of self- people however, was the Papun was the first place
governance. The first day of the assassination of a former pre- Seagrim arrived and soon he
month of ‘Pyatho’ as Karen New war cabinet member Saw Pe Tha was training 200 Karen to act as
Years Day was approved and and his family. Saw Pe Tha had a guerilla force against the
recognized by the British also been a member of the Daw advancing Japanese. Soon after
government December 21 st , K’lu and his death was to have his arrival in Papun, Seagrim
1938 with the first celebr- ations a major impact on the Karens, moved his headquarters to a
commencing in 1939. Karen and their treatment at the hands number of small Karen villages
members of Parliament by the of the Burma Army was to be in Pyawgapu, north-west of
end the year included San C Po, something they would never Papun, here he was able to
Sydney Loo Nee, Mahn Shwe forget. A report to the Burmese recruit over 800 Karen villagers
Bar, U Hla Pe, and Saw Pe Tha. government saw the Karens who were eager to join in the
loyalty to the British has a major training, but due to the lack of
reason why the massacres were weapons, many had to return
The Japanese Occupation necessary. The Burmans saw home after having their names
The Burman students, with the Karens as British collab- taken for call up later.
their hope for freedom from the orators and bearing in mind that Seagrim and number of Karen
British, returned with the the Karen troops cracked down Levies who had worked with him
imperial Japanese army and a number of Burmese people’s were arrested and taken to

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Rangoon. Here the Japanese a conference at Panglong which -Give the Karen State at once.
authorities passed sentence and the Karen refused to participate -For the Burmese one kyat
recommended that Seagrim and in but instead sent an observer and the Karens one kyat
several of his Karen followers, Lt. party.The 1947 constitution -We do not want communal
Bo Gyaw, Saw He Be, Saw Tun written by the AFPFL made no strife
Lin, Saw Sunny, Saw Pe, Saw mention of the creation of a -We do not want civil war
Peter and Saw Ah Din be Karen state but it did contain a By the mid sixties the eastern
executed, whilst ten other Karen clause that after the elections, division under the control of Bo
be imprisoned. should there be no agreement Mya began to separate itself
with the Karens, then a state from the socialist struggle of the
Post Independence
could be created, however unlike KNUP and had taken control of
The British immediately others, the Shan and the the Dawna range exerting
recognized Aung San, a national Karenni, no secession would control over much of the Thai
hero, and his Anti-Fascist ever be allowed. All Karen border.
People’s Freedom League, as organisations including the Throughout the eighties the
being the way forward for KNA, KCO and KYO, were called Karen continued to rule
governance in Burma. The to a conference and agreed to Kawthoolei from its
Karen Central Organization, merge into one body, the Karen headquarters at Manerplaw
which had emerged during the National Union (KNU). The which also housed the head
war, called for the creation of a conference ended with all office of the National Democratic
United Frontier Karen State delegates calling for a separate Front In October 1984 the NDF
which also included areas of Karen State, Karen units in the held its third plenary presidium
Thailand going down as far as army, and an increase in and in a change of separatist
Chang Mai. The British totally representation in the consti- policy it called not for each
ignored the request, but tuent assembly. Whilst debate nationality to have its own state,
regardless the KCO still made a continued the KYO, which had rather that a Federal Union,
number of requests which finally been formed in October 1945 as comprising all nationalities
resulted in a four man the youth wing of the KCO, including Burman, be establ-
delegation of lawyers, visiting began to emerge as pro-AFPFL ished.
London and requesting, supporter. The KYO and KNU
unsuccessfully, a separate state. were in disagreement over what The Process
A number of British officials part of the country would form In the effort to resolve the
warned the government in Karen state, to such a degree problems by peaceful means, the
London that the Karens should that the Anglo-Karen comm- KNU leaders met with regimes
be given some rights towards ander of the Burma army, in power, for peace talk, on five
autonomy, yet the British Smith-Dun was prompted to say separate occasions. The first
continued to dispute such that, ‘the KNU was asking for the negotiation, reportedly brokered
claims and the Karen became best of Burma, while the KYO by the diplomatic missions of
more impatient and began was asking for the worst.’ India and Pakistan, took place
boycotting the Burmese Govern- Saw Ba U Gyi, one of the original in Rangoon. After a truce was
ment’s Executive Council and founders of the KNU, wrote to declared, the Karen delegation
the elections for the Constituent the Burmese premier U Nu led by Saw Ba U Gyi, President
assembly. In 1947 the Karen outlining once again the Karens of the KNU, departed to Rangoon
National Union was founded to request for separate state and for peace talk with the Burmese
represent the legitimate Karen organised on the 11th February government. In the talk, the
request for a separate state a mass demonstration throug- government demanded surre-
whilst Aung San tried to unite hout the country requesting that nder of arms from the Karen,
all the ethnic races by arranging four main demands be met:- with the threat of detention of

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delegation leader, Saw Ba U Gyi. ethnic rebel group still engaged has been fighting for
There was no agenda on the in armed struggle. A peace deal independence for the last 60
government side to discuss the with the KNU and other ethnic years.
grievances and rights of the rebel groups is crucial to the Fierce fighting has forced more
Karen people. While the Karen current Khin Nyunt’s plans for than 4,000 ethnic Karen
leaders were in Rangoon, the national reconciliation – the villagers to flee across the border
government troops violated the regime’s way of describing its for their safety since the
truce by sending in reinforc- proposed political reform. He beginning of June, 2005. “If the
ement to the front line against wanted to have the at KNU at the fighting continues, at least
the Karen. To escape from the National Convention for the sake 8,000 more villagers will have to
trap, Saw Ba U Gyi pretended of the road map. For the KNU – escape across the border or die
to agree to the idea of laying having lost territory and income at the hands of the soldiers,”
down arms and insisted on over last decade, harassed by KNU general secretary Zipporah
going back and persuading the the Democratic Buddhist Karen Sein said. Due to the ongoing
Karen forces. He had to leave a Army (a former breakaway from strife in Burma, it is estimated
Karen leader, as a hostage. No the KNU that signed a ceasefire that there are more than
Karen leaders agreed to lay down with the junta in 1994) and 300,000 displaced Karens who
arms and hostilities were finding it harder to acquire arms have fled into the jungle and are
resumed. After this frustrating – there were many reasons to living in huts and makeshift
and disappointing experience, engage. Officially the Thai camps in the border area. Those
Saw Ba U Gyi laid down the Government says it is not official who have escaped into Thailand
following 4-point guideline, policy to harass the KNU or have not been given official
which has come to be known as Karen refugees, but privately refugee status; consequently
the Principles of Saw Ba U Gyi. local Thai authorities have told they receive no direct assistance
In January 2004, the KNU leaders that they had no from the United Nations or from
Government and the KNU, yet option but to negotiate a the Red Cross. Alongside impov-
again, agreed to end hostilities. ceasefire agreement. Further, Bo erished Karen organiz -ations
The KNU had made a verbal Mya was in very bad heath and the Karen Emergency Relief
ceasefire agreement with the was reportedly keen to see some Fund maintains an office in
military government in early kind of solution to the Karen’s MaeSot, Thailand.
December 2003 This peace effort battle for self-determination and With the chances of refugees
is the first time the KNU’s autonomy. being able one to return to
military leader, General Bo Mya, Again the talk ended without Burma becoming ever dimmer
has headed the KNU delegation. any agreements. The fight and their numbers growing even
Peace talks from 15 January certainly is continuing and so as higher, one thai government
made good progress, and a ethnic cleansing Thousands of agreed in 2005 to an
provisional ceasefire was agreed ethnic Karen villagers have been international resettlement
on 22 January between Khin forced to flee across the border program. Nearly 50,000 refugees
Nyunt, the number 2 man in the into Thailand over the past few have so far been resettled in 11
Burma military government and weeks as the Myanmar army western countries, most of them
Bo Mya – but no formal agree- steps up its assault on the Karen making new lives in the U.S.
ment signed. Bo Mya’s visit to
Rangoon was extremely signi-
rebels. Myanmar’s army and a ***************
pro-government militia called
ficant:The talks can be explained the Democratic Karen Buddhist
in terms of the pressure on both References:
Army (DKBA) attacked the
sides. Rangoon was keen to www.Karenvoices.net
border region near Thailand in
reach agreement because the www.burmalibrary.org
a final push to destroy the Karen
KNU is the most significant National Union (KNU), which www.karenculturemuseum.org

10
Karen Human Right Group(KHRG) A Night to Remember
Field Reports
Exploitative abuse and villager responses in Thaton District(Nov 25th, 2009)
SPDC control of Thaton District is fully consolidated, aided by the DKBA and
a variety of other civilian and parastatal organisations. These forces are respon-
sible for perpetrating a variety of exploitative abuses, which include a litany of
demands for 'taxation' and provision of resources, as well as forced labour on
development projects and forced recruitment into the DKBA. Villagers also
report ongoing abuses related to SPDC and DKBA 'counter insurgency' efforts,
including the placement of unmarked landmines in civilian areas, conscription
of people as porters and 'human minesweepers' and harassment and violent abuse
of alleged KNLA supporters. This report includes information on abuses during
the period of April to October 2009.
Living conditions for displaced villagers and ongoing abuses in Tenasserim
Division(Oct 29th, 2009) In the millennium of
Villagers in SPDC-controlled parts of Tenasserim Division, including 60 vil- The new memorable night
lages forced to move to government relocation sites in 1996, continue to face
abuses including movement restrictions, forced labour and arbitrary demands On earth
for 'taxation' and other payments. In response, thousands of villagers continue I left my dear child
to evade SPDC control in upland jungle areas. These villagers report that they
Just besides the bamboos.
are pursued by Burma Army patrols, which shoot them on sight, plant landmines
and destroy paddy fields and food stores. This report primarily draws on infor-
mation from September 2009. Because KHRG has not released a field report on I love him so much, Sayama
the region since 2001, this report also includes quotes and photographs from But, for this son I couldn’t
research dating back to 2007. Couldn’t even cry out
Starving them out: Food shortages and exploitative abuse in Papun Loud to express my sorrow.
District(Oct 15th, 2009)
As the 2009 rainy season draws to a close, displaced villagers in northern Papun In that night
District's Lu Thaw Township face little prospect of harvesting sufficient paddy The winter was more real
to support them over the next year. After four straight agricultural cycles dis- The unkind wind blew
rupted by Burma Army patrols, which continue to shoot villagers on sight and From the top of the stream
enforce travel and trade restrictions designed to limit sale of food to villagers in
With his blue lips
hiding, villagers in northern Papun face food shortages more severe than any-
My son whispered:
thing to hit the area since the Burma Army began attempts to consolidate con-
trol of the region in 1997. Consequently, the international donor community Daddy, I do not want to eat Kywe U
should immediately provide emergency support to aid groups that can access When will we go home?
IDP areas in Lu Thaw Township. In southern Papun, meanwhile, villagers re- I want to sit by a fire
port ongoing abuses and increased activity by the SPDC and DKBA in Dwe Loh To warm up my feet and fingers’
and Bu Thoh townships. In these areas, villagers report abuses including move- tips
ment restrictions, forced labour, looting, increased placement of landmines in You must give me lots of rice,
civilian areas, summary executions and other forms of arbitrary abuse. This Daddy
report documents abuses occurring between May and October 2009. When we get to the refugee camp.”

These were he spoke


Not unconsciously
Only I know
Oh … my dear son.

In that night
For their lives
If I only could
Make a fire to warm him.
Some Karen Refugees on the run By Khaing Mar Kyaw Zaw

11
Thai refugee camps face tough year ahead
“All three tend to be going
against us, and with the global
funding squeeze, we are expecting
that next year is going to be diffi-
cult.”
While the price of rice has
dropped since the peak of the glo-
bal food crisis last year, he warned
that widespread flooding and
storms in India and the Philippines,
two of the region’s main rice pro-
ducers, may push prices back up.
He also warned of a pos-
sible exodus of Burmese fleeing
fighting in the run-up to elections
Maela Refugee camp in Burma next year, many of whom
would cross into Thailand.
“Over the next 12 months
(DVB)–Rising rice prices and the that goes to the camps each year. we’re facing very uncertain times
threat of an influx of Burmese refu- Jack Dunford, head of the in Burma, in particular huge uncer-
gees into Thailand over the com- Bangkok-based Thailand Burma tainties about what’s going to hap-
ing year could place a heavy strain Border Consortium (TBBC), which pen in the border areas,” Dunford
on refugee camps along the border, provides food, shelter and ameni- said. “We’ll obviously see how it
the head of a refugee aid group ties to the camps, said that enough plays out, but we could have a ma-
warned. funding had been secured for this jor emergency.”
The comments came in the year, but warned of an uncertain 12 Some of the camps along
wake of a visit by European Union months ahead. the Thai-Burma border have been
officials to the Mae La camp in “There are three variables in place for 25 years, and the EU
Thailand’s western Tak province, that we have no control over: ex- has sent a senior-level delegation
which is home to some 40,000 Bur- change rates, the price of rice and each year to assess conditions in-
mese refugees. the number of refugees, so when we side the camps. In total, around
EU funding accounts for look at annual funding we always 130,000 Burmese refugees live in
around 65 percent of the total have to do some guess work,” he the nine camps, the majority from
$US60 million in international aid said. Karen state.

Mae Tao clinic needs emergency funds


By Nem Davies, Mizzima and education services. "We need more donors. Though
The Mae Tao clinic, which offers "The number of people who avail they are increasing in number but
free medical service in Mae Sot on of our services is increasing. Simi- the amount is declining in the back-
the Thai-Burma border to all Bur- larly in education and child care drop of the global economic down-
mese people, needs emergency sectors, we need more funds as the turn as they are cutting their aid
funding, Dr. Cynthia Maung who number of child patients is also fund," she added.
runs it said. mounting. All organizations pro- They are facing shortage of fund for
An increasing number of migrants viding education and health care their services as there is an annual
and patients crossing into Thailand services are facing difficulties due growth in the number of patients
have led to the cash crunch for the to the fund shortage," Dr. Cynthia coming to them.
free clinic. It has hit health care Maung told Mizzima. The international organizations

12
have not yet stopped regular fund- hospital and employs about 1,700 “We don't object to their funding
ing but the term of some projects staff members in its health care and being provided in [inside] Burma.
have been completed so they had education services. It will be useful and effective if
to adjust their expenditure in their these funds go to the needy people.
overall services. This way, the number of people
International donors give funds to coming to border clinics will de-
Mae Tao clinic once in every five crease,” Dr. Cynthia Maung said.
or seven years. An official of an international aid
"If this situation remains un- organization, which provides funds
changed, we will face severe short- to Burmese organizations in exile,
age of funds in our health care ser- said that it will be a mistake if do-
vices as the number of patients and nors cut or reduce funds to these
migrant workers are increasing," health care service organizations
Dr. Cynthia Maung said. such as Mae Tao clinic.Dr. Cynthia
International humanitarian agen- Dr. Cynthia Maung Maung was nominated for the 2008
cies from over 10 countries includ- Moreover there are over 1,000 daily Nobel Peace prize and awarded the
ing United States, Norway, Swe- patients in the Out-patient Depart- Ramon Magsaysay prize in 2002 by
den, Netherlands, Canada, Britain ment (OPD) ward of the clinic. the Philippines government. She
and Italy are currently providing Over the last two years, Interna- was also selected as one of the
assistance to the clinic. tional donor organizations, which Asian heroes by Times magazine
Following the Clinic was set up in are funding Burmese organizations in 2003. She has been awarded a
1989 in the Thai-Burmese border in exile, have channelled more and total of 13 international prizes so
town of Mae Sot, 50 per cent of more of their funds to domestic or- far for her noble humanitarian
Burmese migrant workers in Thai- ganizations, leaving exiled Bur- work. Former US first lady Laura
land and 50 per cent of Burmese, mese organizations to face a fund Bush paid a visit to her and her
who crossed over to Thailand, are crunch in their activities as fund- clinic in August 2008 during her
being treated in the clinic. ing is either being cut or not being visit to Thailand.
Currently, the clinic has a 200-bed increased.

Karen Bamboo Dance


One wrong move and your foot will be struck by
the bamboo poles.

In Karen state and among Karen people,Karen


bamboo dance is played whenever there is a
ceremony: Christmas, KarenNew Year, Church
functions, Pagoda festivals. The Karen bamboo
dance is also quite well known and popular
among other races in Myanmar, while Chin dance
is relatively unknown in Myanmar. (The first time
I saw Chin bamboo dance was while I was in
Hakha during Chin National Day in 2007.
Karen Bamboo Dance
Another well known Karen dance is Karen Done
The above is the Karen(Kayin) bamboo dance.
Yaine, a group dancing by Karen people. It is so
It is quite similar to Chin bamboo dance. Dancers
well known that when I was in HIgh School, girls
dance quick steps among the striking bamboos.
from our school form a done yaine dance group
This need high level of practice, skills and timing.
to perform in school functions.

13
Calling Home the Spirits
By Shah Paung,Irrawaddy
The month of August marks a home to many Karen, summed Karen elders get things going
time of year when the bonds of it up: “It’s good for Karen by singing a traditional song and
tradition that bind the Karen culture for Karen people to then explaining to the
come together and celebrate
people are tied in a symbolic but community the ancient meaning
once a year like this.”
also quite literal way. In Karen Every aspect of the festival is of the ceremonies that follow.
families and communities heavy with symbolism. The These ceremonies begin with
around the world white threads thread, for instance, has to be prayers imploring the spirits—
are tied around wrists in a white because that’s the color of or K’la—to return from
ceremony known as Lah Ku good will. wherever they are roaming and
Kee Su. The five different foods eaten to stay in the family and
at the festival are also carefully
Lah Ku means August and Kee community circle.
chosen for their symbolic
Su describes the act of binding significance. The wrist-tying ceremony
the wrist. Traditionally the follows. The Karen
festival takes place at the elders wind white
time of the August full thread three times
moon (August 30 in around the wrists of
Burma this year) but the seven young unmarried
timing is flexible in some couples, knotting the
parts of the world—the bracelets and breaking
Karen community of the thread with their
Vancouver held their fingers. Then the
festivities at the beginning ceremony is repeated
of August. with the rest of the
The festival has no religious Two kinds of rice are prepared: community.
significance. Much of it is
balls of rice, signifying Karen
rooted in ancestral beliefs in Traditional Karen costume is
spirits—one Karen unity, and sticky rice,
worn during the festival—
interpretation of wrist-tying, symbolizing Karen sincerity
longyi for the men and sarongs
for instance, declares that and faithfulness. Bananas are
for the women. Traditionally,
binding a white thread brought to the ceremony to
married women wore a red
around the wrist of a sick signify honesty, friendliness and
person will cure or alleviate sarong and black shirt, and
mutual help. Both the sticky rice
the malady by attracting single women donned the Karen
and bananas also signify the
back to the body a spirit long white dress.
whose absence caused the unification of the Pwo and
Times are changing, though.
problem in the first place. Sgaw sub-groups of the Karen.
Now, women can wear any
The chief purposes of the Paw Gi (a kind of flower) and
color as long as they keep to the
festival, however, are to sugar cane join the festive menu
distinctive long dress. But this
reinforce Karen identity and to symbolize the regenerative
contribute to the continuation of concession is probably the only
vitality of the Karen people.
Karen culture. Saw Nay Kaw, a change the Lah Ku Kee Su
Water is drunk as a recognition
young Karen Christian living in festival will see for some time
the Thai town of Kanchanaburi, of its life-giving properties.
to come.

14
Karen New Year Celebration Committee, Sydney

Aim
2749 Karen New Year
Celebration Committee, Sydney - To celebrate a unite Karen New Year
for all Karens in Unison.
Conveners
( Saw Rostan Po ) Objectives
( Saw Maurice myaing)
( Mahn Chit Oo ) - To express among people and
( Nant Sun Shine ) working together regardless of
dialects or religion belief.
( Nant Au Kyi )
( Dr. Joe Pereira ) - To maintain, sustain and develop
Karen Culture and Traditional.
Coordinators
-( Saw Lwin Oo ) - To raise awareness and advocate for
( Saw Lay Lay Chit Oo ) Karen community in Australia, as
well as to present the ongoing
( Saw Aung Kyat Htut )
humanitarian crisis faced by Karen
-( Saw Eh Soe Kyat Oo ) People living in Burma and
alongThai-Burma border to our
Australian friends and to wider
Treasure —— Mahn Chit Sein
Australian society.
Joint Treasure—— Naw Cho
Auditor——— Mahn Orlando - To extend help and assistance to
Joint—— Nan Paw Mu Shar Karen refugees, IDPS.
Decoration —— Mahn Kyaw San, Ma Myint
Ni, Saw Eh Shee Lwin
Welcoming—— Saw Daniel Zu, Saw Bready,
Naw Eh K’Lu Win
Cooking—— Nan Ma Moe, Naw Har May,
Nan Than Than Htay
Entertainment—— Saw Peter Htoo, Saw
Aung Aung,
Documentation—— Saw William Shin,
Saw Kyaw Kweh
Culture —— Saw Ta Kaw Wah, Saw Than
Aung, Saw Eh Shu, Grace Lwin Oo
Information and Exhibition—— Saw Ba
Nyar, Saw Eh Kaw, Htee Saw Kyi Din

15
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