Karen Origins and Current Locations
Many believe the Karen originated in China and Mongolia and migrated south, arriving in what is now Burma as early as 739 BC. They along with the Mon, may have been some of the earliest settlers to the region. When Southeast Asia country boundaries were drawn back in the early European colonial times, they included many ethnic groups in each country. As in the case of the Karen, sometimes the the boundary between two countries divided a people-group. Today, estimates range from 7 million to over 10 million Karen living in Burma; and between 300,000 and 500,000 Karen, in Thailand.

In general, the Karen prefer to live in lowland areas and make a living growing rice in flooded paddy fields where possible. Many Karen however, do live in higher areas and grow rice on the hillsides using slash and burn agriculture. Of course, life styles are changing due to war, displacement and government policies depending on where the Karen live.

Karen Culture
Culturally, the Karen are known as an easy going and pleasant people. They will often avoid direct confrontation, preferring to solve problems going through a third party. Showing strong emotions is something to be avoided and losing one's temper in public is frowned upon. Physical contact between the sexes is not generally done in public though holding hands and arms around shoulders within the same sex is seen as normal and friendly.

Spiritual Beliefs
Traditionally, the Karen were animists, worshiping spirits and often trying to keep them from creating problems in their lives. Many Karen will also be Buddhist where they have been in proximity to Thai and Burmese. Estimates vary, but about 30% of the Karen are Christian, with many having their Christian roots in the Baptist church

Diet
Rice is the base of the diet and no meal is complete without a heaping helping. A kind of hot chili sauce also accompanies most meals. In lean times, rice and chili sauce may be all there is. Along with the rice though, a variety of soups and stews (often translated as "curry" even if no curry is present) are served. Where finances permit, the Karen have borrowed liberally from the Thai, Chinese and Burmese and will eat a variety of foods. Traditionally, the Karen would eat with their hands, only using spoons to dip into hot liquids. Guests are served first, eating around a low table. The family or hosts would eat after any quests have finished. Meals are pretty businesslike, with the friendly chatter saved mostly for after the meal, away from the table. After dinner, sitting in a wider area, the Karen will relax, drink tea, chat, smoke and chew betel nut.

Why are the Karen refugees?
The Karen are being forced to flee their traditional homes due to what many call an ethnic cleansing program being carried out by the military government of Burma. Many Karen live in hiding for years within Burma, moving from place to place to keep ahead of army troops hunting them. When they run out of options, they flee into Thailand where some 155,000 are living in refugee camps.

More than 10,000 others live in refugee like situations in camps or villages on one side or the other of the Thai-Burma border. Millions of Burmese of a variety of ethnic groups are scattered throughout Thailand, southeast Asia and the world, eking out a living as they are able.

All of what is now Burma became a British colony in 1885. The borders of this colony included many ethnic groups other than Burmese. The country of Burma includes Shan, Wa, Chin, Kachin, Lisu, Lahu, Palaung, Akha, Mien, Karen, Karenni and many others. Each of these ethnic groups have their own language, culture, way of dress, etc. Ethnically, they are as different as the British are from the Germans and French. Many of these ethnic groups had their own governing systems and some even had royal families. In spite of the differences though, all wound up together in what is now Burma.

In colonial days the British would use minority groups to help keep control of larger ethnic groups. So the Karen (the minority) often saw the British in a more positive light than their Burmese neighbors. Of course, this policy did nothing to lessen pre-existing biases.

Burma remained a British colony until World War Two. The British forces were ill prepared to face the Japanese onslaught and were forced to make a hasty retreat to India. So Japan controlled Burma for much of the war. Gradually though, a combined force of American, British, and many ethnic groups from India and Burma was formed and Burma was retaken in a brutal campaign. Many now elderly Karen served with the Allied forces and can tell their share of war stories from WWII.

After the war, Britain's colonial empire unraveled with many former colonies fighting for and gaining independence. Burma was no exception. The Karen felt the British had promised them their own country upon independence so they were eager to join the push for freedom along with the many other ethnic groups in Burma. Indeed, most of the ethnic groups united to push the British out, but with the understanding that each ethnic group would have a say in whether they ultimately stayed in the country of Burma or not.

So it was with optimism and enthusiasm that the Karen became part of an independent Burma in 1948. A Burmese government was elected but it didn't last long. In an early cabinet meeting, the Prime Minister and virtually the whole cabinet was assassinated. Things went downhill rapidly. With the military leadership heavily influencing the government, it soon became apparent that the ethnic groups would have no say in their destiny and the Karen most certainly would not have a separate country. All pretenses of a civilian government were abolished in 1962 when a military coup was staged. Since then, Burma has been harshly controlled by a military dictatorship.
So in 1949, just one year after independence, the Karen and many other ethnic groups began an insurgency against the government of Burma. The Karen in particular, as the largest and most influential of the minority ethnic groups, have been the enemy of the Burmese government ever since.

The Karen had some initial military success against the Burmese and in fact, were close to defeating them. But it was not to be and they were gradually forced east to the mountainous regions near the Thai border.

There, for many years the Karen virtually had their own country. They controlled quite wide areas, had their own government and army, charged duties on goods that passed through their territory and did generally what every government does. Their "country" though, was never recognized internationally. The Burmese would sometimes raid Karen areas during the dry season, but would always retreat during the rainy season as they could not support the troops in the difficult, mountain terrain.

This somewhat stalemated situation began to change in 1984. The first corridors to Thailand were forced through Karen territory and held for the whole year. For the first time in history, the Burmese had direct control of a portion of the Thai border. In following years, additional corridors were opened. Also for the first time in history, Karen refugees came into Thailand and could not return during the dry season.

From 1984 and through the mid 1990s, additional corridors were opened through Karen territory, with each advance creating additional refugees. The strategy of the Burmese military is low tech, but brutal and does not differentiate between civilians and troops. All people in the disputed areas are treated as military enemies. In fact, the "Four Cuts" policy employed since the early 1970s was aimed directly at the civilian population. The idea was to cut the supply of recruits, food, intelligence, and finances of the insurgents by basically eliminating the Karen. Many refer to the policy as ethnic cleansing.

In 1995, Manerplaw, the capitol of the Karen's virtual country was taken by the Burmese. Over the next couple years, the remaining bases of the Karen insurgents also fell. Though there remains a relatively small force of Karen soldiers today, in military terms, the war is largely over. Unfortunately, the violence has not lessened and perhaps has gotten worse. In fact, many view the period starting in November of 2005 until now as the worst since the mid 1990s.

As Manerplaw fell, a new phase of "village relocation" began which effectively continues the Four Cuts policy. Armed Burmese troops raid and destroy unarmed Karen villages, destroy food supplies, rape, torture and kill as before. Relocation sites are assigned for people to go to, but there is no land to farm, no materials for housing, no jobs, etc. Worse, in the relocation sites, the military knows where the people are and they are tapped for forced labor and made to pay arbitrary taxes more often than those that choose to live in hiding.

So, hundreds of thousands of Karen live on the run, moving from place to place to stay ahead of the government. When hiding places run out, they flee into Thailand. But this is not so easy either. The Thais have housed refugees first from Viet Nam, then Cambodia, then Laos and now Burma. The Thai government feels they have enough challenge taking care of their own people, so they aren't eager to shelter Burmese. Further, the Thai do not want to make their precarious relationship with the Burmese any worse than it is.

So the Thai government does what it can to prevent refugees from coming into Thailand, though they stop short of making entry impossible. So when there is no where else to go the Karen come to Thailand. In the 1980s, refugees formed new villages just inside Thailand and just got absorbed into the landscape. But as the numbers fleeing Burma increased, so did the impact on the areas they occupied. So eventually, the refugees were rounded up and put into the nine camps that exist today. They are fed, clothed and housed by the international community and living conditions in the camps really aren't bad. The problem is that the people are largely confined to the camps and not permitted to make a living. Schools were built in the camps, but after graduation, there is no where for the graduates to go and nothing for them to do.
It is a difficult situation for the Karen. They have been rejected by Burma and most refugees do not have Burmese citizenship. They are rejected by Thailand and can't get citizenship there either. When a person has no citizenship, then they are generally rejected by the world and trapped where they are at.

There is no change on the horizon for Burma. So governments around the world are beginning to accept the Karen for resettlement in their countries. In 2006, thousands left the refugee camps for Sweden, Norway, Australia, New Zealand, Canada, the US and more. To give up on one's homeland and strike out to a new place is a difficult choice. But the chance for citizenship, freedom and opportunity leads many to take the leap.

Cultural tips and trends
Below are some cultural tips and trends for the Karen people. Of course this generalizes a group of individuals so there will be exceptions. Also, the Karen are learning and adjusting to American life and may be adopting American manners and customs. So this list should be used as a guideline until one is able to get to know each person individually. Further, these points are not meant to be positive or negative, but just the way the culture is as best we know. There are positive and negative aspects to any cultural trait depending on the situation.

-Karens do not come straight to the point even when discussing important matters or problems. Many other subjects might be discussed first. An American might see a short, quick business meeting as highly efficient while the Karen might find it rushed or even rude.
-Decisions are usually by consensus. Votes might be taken, but only after there has been enough discussion to see which way people are leaning and the result is pretty much known. It would be unusual to have dissenting votes.
-Karens avoid confrontation, which is really the root of the two items above. Problems are often heard about through a third party. Two people involved in a serious problem do not talk it out together. An intermediary might be used, or a group meeting.
-Losing one's temper in front of the Karen is a serious matter to be avoided at all costs. Don't pound the table with your fist or shake your finger at someone. A loss of control means a loss of the respect of the community.
-There are no secrets in village life and a village mentality is likely to have transferred to the US. Expect anything anyone does or says to be known and discussed by the group at some point.
-When a Karen says "I have no money" it generally means "I have no money for this purpose" or more simply, "I don't wish to spend any money on that" - a polite way of saying "I don't want it".
-" Sharing and hospitality in the tribal culture are reciprocal. Accept gifts graciously. Find thoughtful ways to share and extend hospitality.
-Assume you need to take your shoes off entering a Karen home. It would be mandatory in their original homes in Burma or Thailand. However, some seem to accept shoes in the home here in the US fairly quickly. If you see Karen in the house with shoes on, then it is probably OK to leave yours on as well.
-Don't step over anything or anybody.
-Karens do not pass things over another person sitting on the floor, including any part of their body.
-Karens avoid walking in front of another person even in meetings and homes. In the rare case when a person must walk in front, the head is lowered and the right hand is extended to make a 'path' and you say excuse me.
-An extension of the point above, do not walk in between two people talking or through the middle of a group sitting or standing. To do so means you have walked in front of the faces of everyone.
-Give things with the right hand.
-Keep the hug impulse on hold. The Karen aren't huggers. Male to female physical contact especially is rare outside the home. However, woman to woman, or man to man, arms around the shoulders or grasping the hand is OK and even welcomed in the right situation. Handshakes are also OK, even between male and female.
-The Karen don't engage in public displays of affection. It is often difficult or impossible to tell who is romantically involved with who or even who is married to who just by looking. Even in weddings, don't ask the bride to kiss the groom at the end of the ceremony. Even locking arms going down the aisle is the cause of red faces for the bride and groom and even more so for the attendants.
-Karen don't like talking about themselves even to the point of not really wanting to say their name. In Thailand and Burma, if at all possible, rather than ask someone directly what their name is, if someone else is there, they would ask that person. At Karen meetings, if people are introduced, usually one person introduces the rest. Names are sometimes rather grandiose, so to say one's own name might seem like they are bragging. Karen will tell you their name if asked, but you might also notice that others around them are giggling and a little embarrassed.
-Karen are more conscious of people as opposed to time. Making and sticking to strict schedules is a difficult adjustment for many. We might see rushing from one appointment to the next as efficient, while they might see it as being rude to the person who is being left behind.
-Related to the point above, making long range plans and setting goals is a rather new concept for most. As a rule, the Karen will take life as it happens to them.
-Do not refer to the Karen as Burmese. Ethnically, they are a completely different group and many will not even speak Burmese. The Karen have come from the country of Burma, but not by choice and it is the Burmese that have driven them from their home. So many Karen will not identify with the Burmese in a very positive way. Of course the political stance of the Karen will vary with their experience, but still, unless the person corrects you, it is much better to refer to people by their ethnic group (Karen, Chin, Kachin, Shan, Karenni, etc.) rather than call them Burmese.

What happens when the Karen arrive in the U.S.?
As outlined in "How do the Karen Get to America?", back in the refugee camp there is an application and approval process that all refugees desiring resettlement in America must complete. After all approvals and clearances are granted, air tickets are purchased on behalf of the refugee family. With tearful farewells, they board a bus with other refugees bound for destinations around the world.

The first stop is the airport in Bangkok. For some, the view of Bangkok out the bus window is their first glimpse of a large city. For most, this will be their first time at an airport. So they climb aboard the airliner for their first plane ride and 24 hours later, land in their new city in America.

There are 10 National Voluntary Agencies with affiliates around the country that carry out the resettlement program on behalf of the government. The local affiliate of one of these 10 organizations will have received notice that the new family is coming. Most of these local agencies feel good if they receive notice two weeks in advance of a new arrival. When large numbers of refugees are arriving though, notice sometimes gets short.

The local affiliate is generally a non-profit organization in its own right and is responsible for the resettlement of the new family. It is seen as the "sponsor" for the refugee family in the eyes of the government. Various agencies work in various ways. Some, will seek churches, groups or individuals to act as "co-sponsors" under their guidance. Other organizations take matters more into their own hands and use local contributions and volunteers to varying degrees. So for those people, groups or churches wanting to assist in resettlement, it is important to coordinate with the local affiliate in the area.

After receiving notice of the arrival of a new family, the local resettlement affiliate will arrange for housing based on the number of family members and provide basic essentials for the new apartment or home. When the new family arrives at the airport, the agency will send representatives and an interpreter to meet them. After exchanging greetings, the new arrivals are taken to their new home. Arrangements to visit the social security office, schools, social service agencies, English classes, etc. will also be made and life as an American begins.

Resettlement in America is not easy. The air ticket that brings a refugee to the US is a loan, not a gift. Payments on the air fare start just 4 months after arrival. There are initial benefits given to new arrivals that vary some from location to location, but they run out in a matter of months. So the expectation is that new arrivals of working age will get a job as soon as they can. The local resettlement affiliate helps new arrivals find work, but to begin working with little or no English ability and job skills is challenging to say the least. Most jobs are in service industries or entry level factory jobs so pay is generally near minimum wage levels and benefits are hard to come by.

The Thai government did not want to make life in the refugee camps too appealing in fear that the country would be overwhelmed with Burmese looking for a better life. So, refugees were prohibited from finding employment while in the camp. Now as they begin working in America, it is likely to be the first regular job they have had. It is also the first time they have had to keep strict schedules, live with electricity, or use heating systems and indoor plumbing in their home. Most adults have never driven a car, used a bank or credit card, experienced a temperature below freezing or eaten a hamburger or pizza. There are many adjustments to make.

Children are placed in the public schools right away, even if they speak no English. The schools will have English as a Second Language (ESL) classes, but school is a challenge for the kids as well. Children are blessed with brains that absorb languages quickly though, and most are able to understand what is happening in class to some degree after a few months. But it is a long time before the parents can understand what all the papers say that the kids bring home from school.

Language is a particular problem for the Karen coming to America now. Many of the Karen from the refugee camps are from remote areas and have not had much formal education either in Burma or in the camps. So they come with little or no English language ability. On a world scale, the Karen are a small group so there are not many non- Karen people that speak Karen. The result, is that interpreters are in short supply. Almost every city in America resettling Karen is desperate for interpreters.

Figuratively and literally, the Karen in America are a very long way from what they've always known as home. That so many come to the US and thrive is a tribute to the resiliency and determination of the people, and the dedication of the workers and volunteers at the resettlement agencies.

What can I or my church do to assist the Karen?
Here is a list of things people are doing in some churches. Have an idea? Let us know how to add to the list. Add your suggestions to the Karen Konnection blog.

-Find the local resettlement agency in your area and learn if Karen are present
-Find out if the Karen want to have worship services in your church. Will they join in on the English service? Will they have a Karen language service? Both?
-Invite the Karen children and adults to join the Sunday school classes. Or maybe the adults want a Karen language class.
-Invite Karen singing groups to sing during the worship service or for special events such as association or regional meetings
-Have a Sunday school class adopt a Karen family to mentor
-Start a clothes closet, food or other program to help supply basic needs but be sure to coordinate with the local resettlement agency
-Invite Karen women to your home and teach them about cooking in an American kitchen
-Invite the Karen to your circle or cell group
-Assemble layette items to give to pregnant or new Karen mothers
-Invite a Karen family over for a meal and simple games where they can practice English in a fun way
-Ask volunteers to serve as "conversation" coaches to help the Karen learn English
-Help explain to the parents so they understand the school system and policies relating to their children
-Help the Karen learn how to fill out and interpret forms they are asked to complete
-Help advise the Karen about how to file income taxes, etc.
-Ask youth group members to help tutor the Karen children in their schoolwork
-Have the Sunday school classes gather school supplies for the Karen children
-Have a Sunday school class or the church sponsor Karen children so they can attend summer church camp
-Take the Karen on outings to see local sites like the Zoo, Parks etc.
-Help provide transportation for the Karen to get to doctor's appointments, or any other transport need
-Help put the Karen in touch with local businesses who may be able to give them a job so they can support their families
-Invite the Karen to join in special events like celebrating holidays, birthdays, etc.
-Be watching for, and invite Karen to take advantage of classes or learning opportunities at libraries, schools, etc.
-Help Karen learn to drive
-Teach basic auto mechanics and or home repair
-Hold home repair clinics in Karen homes
-Just visit, be a friend
-Invite the Karen to tell their story

FOR THOSE WHO LIKE TO READ

I would like to highlight Dr. John Keith’s excellent biography of the life of Joao Matwawana.  Keith, the former General Secretary of Canadian Baptist Overseas Missions Board (now Canadian Baptist Ministries) is at his finest in Wars Are Never Enough: The Joao Matwawana Story.  It is published by Essence Publishing in Belleville and is available through Indigo/Chapters, Essence, Read On Bookstore at the BCOQ offices, or from CBM.  This is a terrific book.  Joao Matwawana will be here in Kingston from October 12-14 as part of our 167th anniversary here at First Baptist Church.

Another fine book by a Canadian Baptist is Hidden in Plain Sight: The Secret of More by Mark Buchanan.  This is his fifth book and is published by Thomas Nelson.  It is a reflection of 2 Peter 1.  It is a book on virtue, the seven virtues to be specific, which form the opposite to the seven deadly sins.  Perhaps, we don’t realize what a gifted writer we have in the Canadian Baptist family.  The well-known writer, Donald Miller, writes, “Mark Buchanan could write about light bulbs and have us endeared.  I am grateful, then, that he points his pen at imperative themes.”  Philip Yancey writes, “Mark Buchanan’s writing always leaves me moved, stimulated, and convicted.  I find myself mulling it over days later and wishing for more.”      

A third wonderful book is Robert Louis Wilkens’ The Spirit of Early Christian Thought: Seeking the Face of God published by Yale University Press in 2003.  Wilken, a trained Lutheran minister who went into teaching after graduate school, has taught at places like Notre Dame, Fordham, and now the University of Virginia.  He is considered one of the best living patristic scholars.  I can’t recommend this book enough.

Rev Kevin Smith
Pastoral Team Leaer

 

VACATION BIBLE SCHOOL 2007

Have you ever wanted to journey across Canada in one week?!  Well, this past week at our VBS we did!  We visited Ottawa and learned what it meant to make Jesus the “capitol” of our lives; we visited Halifax and learned about what it meant to start a new life with God; Niagara Falls and learned about the power of God in our own lives; the Prairies and learned about how God can help us through the “flat” times; and finally Yukon and learned about the treasure that we can have in heaven through Jesus.  In all it was a good week where over 40 children had a chance to hear the Gospel and have lots of fun.

However, this week of important ministry would not have been possible if it were not for the amazing group of people who gave of their time and energy:

-“The Prairie Dogs” team leaders - Gurley Thompson, Amanda Rodriguez and Laura
-“The Cod Squad” team leaders - Jane Warren, Rebecca M and Sara Brandao
-“The French Poutine’s” team leaders - Pierre-Luc Rivard and Elise Reel
-The Craft Team - Jennifer Beatty, Norma Fleming, Muriel Beatty and Ralph Wilkins
-Registration - Vivian Henderson, Charlie Lavigne and Gloria Taylor
-Refreshments - Eleanor Baxter and Jaela Baxter
-Singing and Teaching - Jenn and Jocelyn (from The Faith Mission)
-Phone Callers - Elsie Grace and Mildred Hopkins
-Administrative Assistance - Nola Gurnick
-Photography - Rafael Rodriguez
-Drivers - Muriel Beatty, Edna Day, Joan Egnatoff, David McLay, Pierre-Luc Rivard, Kevin Smith, Gurley Thompson, Jane Warren, Ike Wiklins and Ralph Wilkins

To those who have been noted above I THANK YOU!  You indeed made this past week possible and were instrumental in its success!

Joshua Mutter
Next Generation Pastor