LIBERTY UNIVERSITY

UNREACHED PEOPLE GROUP: KAREN PEOPLE OF BURMA

A PAPER SUBMITTED TO

DR SCOTT EDGAR

FOR INTRODUCTION TO WORLD MISSIONS

IN PARTIAL FULFILLMENT

OF THE MASTERS OF DIVINITY DEGREE

BY

TODD HINE

13NOVEMBER2011

Table of Contents

INTRODUCTION 2

BACKGROUND INFORMATION 2

MISSIONS SURVEY7

STRATEGY 13

CONCLUSION 17

1

INTRODUCTION

This paper will provide background information on the Karen refugee situation as those

from this people grouping attempt to escape the current militant and economical environment

occurring against this group by the Burmese military-aligned government. Caught between the

geographical boundaries of Thailand and Burma, the Karen are left with no place to call home

and no potential for an escape. As a displaced people group the readiness for the gospel to be

received is high and efforts although underway seem to fall short. This allows for the continued

additional Christian missionary work in the area in an effort to aid the Karen refugees.

BACKGROUND INFORMATION

The history of the Karen people dates back several decades. In a struggle to determine

control of the geographical region known as Burma, the long-standing conflict and tension

between the Burmese and Karen people can be traced back to the late 1880’s with the early

formation of the Karen National Associations which was eventually recognized by the British

colonial administration in 1938.1 While the years of struggle were tenuous, it was not until World

War II when the region fell under Japanese control did the conflict escalate to actual military

fighting. Burma, through its Burma Independence Army (BIA) aligning with the Japanese

military forces destroyed many Karen villages where routine massacre occurred.2

Following the defeat of the Japanese in 1945, Burma was eventually granted

independence in 1948. The Karen, in an effort to maintain a degree of independence itself,

formed such internal organizations such as the Karen National Union (KNU), Karen Central

Organisation (KCO), and the Karen Youth Organisation (KCO) and received no outside help. In

1 Wikipedia. Karen People. Online encyclopedia http://en.wikipedia.org/wiki/Karen_people.2 Wikipedia. Karen People. Online encyclopedia http://en.wikipedia.org/wiki/Karen_people.

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the initial stages of the country’s formation Karen held high ranking positions within the military

but as the strength of the Burmese increased the Karen influenced faltered. The Burmese

government, gaining independence from Britain in 1947, gave way to the rise of a political

military force not officially recognized as such by the Burmese Government known as

Sitwundan.3 The militias outside regular Army control in January 1949 embarked on a rampage

throughout many Karen locations. The Burmese, instead of correcting the wrong, took the

opportunity to remove all Karen leadership from any military positions, replacing them with

Burmese leadership. Then, according to Judith A. White, “In 1962 the General Ne Win

suspended the country’s constitution, closed off the country to the outside world, and promoted

The Burmese Way to Socialism which led to decades of political, environmental, and economic

decline.”4

The Karen National Defence Organization (KNDO) formed in 1947 fought back and

nearly captured the Burmese controlled Yangon in late May 1949.5 The battle over the city lasted

112 days but was eventually thwarted by the Burmese Army. As a result and over the years

following this vain attempt at independence the Karen Army numbers declined steadily. At one

point during the 1980’s the now known Karen National Liberation Army (KNLA) had been

steady at 20,000 soldiers. By 2006 that number had been taken down to less than 4,000 while the

Burmese Army continued to thrive with numbers exceeding 400,000. The Karen had become the

largest of the nearly 20 minority groups now under the oppression of the Burmese Army and

political structure.

3 Wikipedia. Karen People. Online encyclopedia http://en.wikipedia.org/wiki/Karen_people.4 White, Judith A. “Globalisation, Divestment and Human Rights in Burma” pg48.5 Wikipedia. Karen People. Online encyclopedia http://en.wikipedia.org/wiki/Karen_people.

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Forced to flee their homes the Karen people, natural citizens to the country of Burma,

along with the many other various minority groups from the region, took refuge in the hills along

the border of Thailand and Burma. The map on page 5 gives an indication of several villages

populated by Karen refugees. Current estimates of Karen refugees located within these areas

total well over 150,000.6 Still the conflict continues as Burmese soldiers capture thousands of

indigenous Burmese people, not just the Karen, and force them into their service. This after the

village is ravaged and those who resist are beaten, tortured, raped and killed.

Not only are these native Karens forced to work for the Burmese Army at zero pay and

under slave conditions, the children themselves are placed within the Burmese Army as well. An

estimated 70,000 children have been “conscripted for unpaid combat, surveillance, and portage

for the army.”7 These human rights abuses continue as the Karen, left with no place to turn, face

opposition on both sides. The Thailand sex industry see the Karen refugees as a profit earning

source and have an estimated 100,000 refugees working in the Thailand sex industry.8

Their numbers dwindled to nothing of significant force and with no recognition as part of

the Burmese society, the Karen continue to struggle for simple freedom to exist, yet constantly

find themselves caught between the two countries of Burma and Thailand. As a result the Karen

relocate from one place to another, always on the ready for the next military incursion from one

military entity or the other. Their struggle to survive takes them from one remote village location

to another, crossing the border time and again.

6 Horstmann, Alexander. “Ethical Dilemmas and Identifications of Faith-Based Humanitarian Organizations in the Karen Refugee Crisis.” Pg513.7 White, Judith A. “Globalisation, Divestment, and Human Rights in Burma.” Pg 50.8 White, Judith A. “Globalisation, Divestment, and Human Rights in Burma.” Pg51.

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5

As mentioned earlier the Karen represent a multitude of ethnic minorities in the region.

This people grouping of Burma’s refugees and has been divided into two sub-cultures of Karen:

Red Karen and White Karen with various delineations within each as well. They make up

approximately 7% of the Burmese population which totals nearly 50 million people. The Karen

are primarily a Sino-Tibetan language speaking people group. Originally the Karen as a people

group could be described as being animists. An animist simply applies life meaning to even non-

human objects. Currently the tide of beliefs within the Karen stem from Buddism that flowed

from the southern portion of Burma in the early 18th century. Missionary work from protestant

organizations are making headway into the region, however, which will be discussed later in this

paper.

Economically the country of Burma itself has been the recipient of many multinational

corporation investments stemming from the United Kingdom, United States, France, Japan,

Singapore, Malaysia, Canada, and elsewhere. Although ventures by these organizations are

lucrative to Burma, they must also be held responsible for aligning themselves with not only the

Burma government itself, but since the government is militarily driven, they align themselves

with the military as well. As of 2004, Burma’s per capita income was $300.9 The question

remains: Where are the investment funds going?

What could be seen as a profitable country with natural resources such minerals, natural

gas and oil, and fishing and forestry industries available the obstacle in the way of economic

prevail remains the state involvement in economic reforms and the overabundance of spending

on military. The result is a militant state that focuses on illicit and corrupt activities instead.

9 White, Judith A. “Globalisation, Divestment, and Human Rights in Burma.” Pg 49.

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Then end result of such militant control is widespread poverty and the decline of socio-

economic advances. The education level remains at all time low world-wide, and even further

child labor laws are virtually non-existent. In addition the health and safety standards of any

industry remain low and not enforced. These conditions reflect the already poor conditions

socially as Burma, with at least a half-million HIV positive people, remains second to last in

healthcare quality by the World Health Organization.10

The Karen people, displaced from their homeland due to civil conflict and war, barely

hang on to life. Their struggle remains constant for them with little or no intervention on their

behalf. The Burmese government, stifled in its militant stance, hold the strength of the nation and

seek to only use the Karen they suite the Burma purposes. Their history continues to unfold

before a blind world whose only advocates are those willing agencies that see life as more

valuable than a dollar sign.

MISSIONS SURVEY

Intervention presents a difficult scenario for world leaders. Over the last few decades the

United States has received sharp criticism for its intervention in several areas throughout the

world’s isolated locations where warring factions stand-off against each other in tribal battles

over land or control. Such conflicts have been in existence since the beginning of time, and yet

major power entities such as the U.S. and other similar nations are faced with the difficult task of

deciding when intervention between the two becomes necessary. Further, should this decision to

intervene be made, the level of entrance into the conflict increases the challenge matrix

significantly.

10 White, Judith A. “Globalisation, Divestment, and Human Rights in Burma.” Pg50.

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The global ramifications of any particular nation attempting to provide aid has fallen

under world-level scrutiny, by which according to McCormick, the human rights issue has

become central to international relations and law.11 Unfortunately when the international

community fails to do its part, the responsibility to take action defaults to those organizations

that are willing to provide medical care, supplies, and other support. As a result, organizations

attempting to provide aid of any kind to regions such as Burma facing internal conflict of such

magnitude fall under international legal structures. The obstacles they must overcome are the

questions posed them by international communities in an attempt to ascertain the effect of

stability within the region of the organization’s operations.

These obstacles end up reducing the impact that could have been achieved in aiding the

displaced Karen people. The consequence, then, can be seen in only small teams formed in

making miniscule attempts at providing such needed aid while the internal conflict continues to

boil. And the 560,000 Internally Displaced Persons (IDPs) within Burma itself in comparison to

many other areas receiving aid sees very little support from the international community.12

Burma reportedly maintains one of if not the highest number of claims for asylum yet to the

same degree has largely been ignored by the international community.13

Yet another hindering policy of international law is the defining words used by the legal

system. Refugees receive a vast amount of aid since their definition allows this aid to occur. By

law, a refugee is one who fled across a border while an IDP is not. The IDP sees little aid.

11 McCormick, Alison. “From Sovereignty to Responsibility: An Emerging International Norm and Its Call to Action in Burma.” Pg 573.12 Mahn, M. et al. “Multi-level Partnerships to Promote Health Services Among Internally Displaced in Burma” pg 166.13 Ibid., pg 166.

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Notwithstanding the international dealings, many humanitarian aid organizations have

faced off against the cause of the need: The Burmese Military Government. As an example of

one humanitarian aid effort gone wrong, the Global Fund, a public-private international

financing institution, attempted to provide financial assistance of $98-million over a five-year

period. This organization not found to be short of any strength or political pull faced such strict

opposition from the Burmese Government that within a year they completely withdrew from

their efforts. They were followed shortly thereafter by the International Committee of the Red

Cross.14

Serving as an example of the vain attempts by large-scale organizations to provide relief

to the IDPs the absence of any comparable organization can be plainly observed. The

consequence of little or no support of such magnitude financially results in the efforts for aid

being led by the indigenous organizations. Their efforts have not gone unrewarded as they have

not only managed to develop a working model by which aid reaches the IDPs but they have been

able to establish connection with smaller organizations that can maneuver in and around the

Burmese military.

Operating mainly outside the borders of Burma the partnership of these organizations

both indigenous and international have made it their mission to combine their strengths of their

respective expertise, availability of resources, and their administrative capabilities to effectively

move into the region known as Burma’s black zones.15 This allows the villages to be reached,

even though the efforts are not large scale in scope.

14 Ibid., pg 166.15 Ibid., pg 168.

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One recognized provider is the Backpack Health Worker Team (BPHWT). While not

missionary in nature, its efforts are to provide forms of health services to the IDPs living in

villages within the black zone. In additional they provide education that enables the Karen IDPs

the small ability to care for themselves during the absence of the team’s workers. Combining the

forces of local village leaders, local Burmese service providers(not Burmese Military Leaders),

management teams based in Thailand, and regional and international partners, the BPHWT

works through the volunteer efforts of teachers, traditional healers, midwives, women’s groups,

youth groups, and village health committees.16

Although their size in comparison to the Global Fund is relatively small in size, scale,

and budget, the effectiveness of this coalition can be seen within the details of their respective

operating regions. They have managed to identify the multitude of sub-cultures within the Karen

people, locate their nomadic tribal areas and find their villages. The map included on page 11

details the efforts of this group where the various colored regions represent a specific sub-culture

gruping of people and the small ‘x’ that can seen spotting the map in a multitude of locations

represent the location of the group’s target efforts. These locations are where the group can say

exists a village of IDPs that require aid. 17

As a medically-focused relief effort, the organization regularly treats even the most

common health issues. The majority of cases have been reported consisting of Acute Respiratory

Infection, Malaria, and Dysentery. Although the organization provides this relief, it relies heavily

upon the villagers themwelves as the members must remain ahead of the Burmese threat.

16 Ibid., pg 169.17 Ibid., pg 172.

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Constantly on the move, the back-packers remain vigilant against the possibility of the village

being overrun by the Burmese army who continues to ravage the villages to fill the ranks of

laborers and soldiers. If caught in the village the team could potentially face dire or even deathly

circumstances.

While the need for physical aid remains a constant presence in the lives of the Karen the

secular institutions can only meet those specific types of needs. The temporal requirements of

food, medicine, and self-sustaining education being met the vacant hole left unfulfilled remains

in the spiritual realm. The entire region held to a buddist faith for generations has left its people

wanting in the wake of such tyranny. The presence of small, evangelical, contemporary aid

organizations joining in the efforts provide if but little difference in the meeting of the spiritual

need of these struggling people.

One such organization that drove this study is the Partner’s Relief and Development

ministry. With a mission focus of ministering holistically to the children and communities

displaced and vulnerable due to the war-torn region, Partner’s makes every attempt to reach

these displaced people groups focusing on the next generation of Karen. Based out of Australia,

New Zealand, Norway, United States, and the United Kingdom, Partner’s Relief in an attempt at

visioning free, full lives for the children of Burma, model their organizational goals by

committing to following the leadership and Lordship of Jesus Christ.18

Goals are reached through an assortment of methods including emergency relief through

the supply of food, clothing, water, medicine, shelter, and survival supplies as well, as

sustainment development that enables the IDPs to care for themselves with reduced outside

18 Partner’s Relief and Development. http://www.partnersworld.org. (Accessed November 13, 2011).

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assistance. Additionally, Partner’s provides educational and advocacy care for the war-torn

children. Financially, all accountability for the Partner’s Relief organization goes to the level of

public access to the financial expenditures through their public domain where anyone can access

their financial statements.19

STRATEGY

The defining object of this paper comes from the point of establishing a stragey for an

unreached people group. Listed previously within this paper is the existence of organizations that

have or are currently operating within the region. The probability of a misnomer occurring stands

reltively high given the amount of Karen people already in contact with outside resources and

evangelistic efforts such as those by Partner’s Relief and Development. This does not mean that

the people are unreached, though.

By definition according to Perspectives an unreached people group is defined as “a

people group within which there is no indigenous community of believing Christians able to

evangelize this people group.”20 If this definition be applied to the Karen people it could easily

be seen as a people group that not only cannot provide for themselves in a simple survival mode

but lack the ability to evangelize themselves as well. The principle point being that the people

group can do so with little to no outside assistance. Add to this concept is the accounting for

people groups maintaining a significantly large population of people with an affinity for each

other and the differences between “reached” and “unreached” becomes clear.

A key component to conducting any kind of missionary visitation such as would be

required for the Karen people would be the logistics behind such a movement. Logistics takes

19 Ibid., http://www.partnersworld.org. (Accessed November 13, 2011).20 Winter, Ralph D. Perspectives on the World Christian Movement: A Reader Pg 514.

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into consideration all aspects of this trip to include the financial requirements of travel, the

individual requirements each member of the team would need to secure for the travel and the

duration of the stay as well as securing the minor amounts of supplies carried over during the

traveling process.

In addition, the traveling process itself would require significant planning. Movement

from within the host nation itself can be challenging enough but to then add the international

travel requiring VISAs and passport approval and the team could face months of preparation

time prior to departure. The individual team members themselves, considering the nature of the

environment and challenging terrain, presents an additional logistical issue. Team members

would need to be of sufficient health and physiological conditioning to warrant the ability to

make the journey without becoming a liability to the team during the trip. This would take into

consideration the multitude of immunization the team members would need as well. The list of

requirements continues to grow exponentially.

The benefit to the team in the realm of logistics comes from the fact that organizations

within the region have already paved the way for the additional outsides assistance. Sources of

medical supplies, transportation assets in the country, and even routes of travel have previously

been identified and utilized by the agencies in place. Language barrier as well would not pose as

much a difficulty due to the length of time of current ministries on scene and the presence of

interpreters hired. What’s left then is the approach taken by the team in an attempt to reach the

Karen people with the gospel.

The team assembled would exist as a short-term mission team. Two key facts drive the

construction of the team in this manner: The first is the fact that already present on the ground

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remains a long-term, well-functioning, and well-connected ministry that are making progress in

the Karen IDP camps and villages. The second fact can be seen in the conditions of the political

environment found in Burma that works against principles of Holistic Christian Transformational

Development.21

One of the priority points of these principles of holistic development entails the need to

ensure the value of each person is recognized and respected appropriately.22 The Burmese Army,

being what it is and in full control of the country with due force, does not recognize the Karen

people as having value outside the lowest of labor workers or entry-level soldiers. As shown the

attempt to influence the Burmese Army in acknowledging the Karen has failed by international-

level standards. It would be an unreasonably high expectation for a small in number and financial

backing organization to believe they could do otherwise.

With such facts in mind, the team would have as its measurable achievements for its

short-term mission attempt a few isolated principles of Holistic Christian Transformational

Development. The first would be to understand and respect the local culture. Making any effort

to make changes to the culture itself through making it a reflection of “American” ideals would

prove to be counterproductive to the Karen. Second, the team must believe in the capacity of the

individual of the person to contribute to and determine their future.23 True, under such a military

regime the potential for individual achievement becomes limited. Yet through understanding

their culture then applying this concept to their culture, this principle can be applied through

efforts to ensure each member of the village CAN contribute to the whole.

21 Voorhies, Samuel. Perspectives on the World Christian Movement: A Reader Pg 590.22 Ibid., Pg 590.23 Ibid., Pg 590.

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Finally, with Christ as the underlying motivational factor behind the team’s mission the

paramount principle that the team must have as an achievable goal can be found in the gospel

itself. Each member of the team will approach the development in a way that the message of

Christ is shared in both word and deed.24 They key of this principle is the word deed. Without the

actions of the team meeting the physical, financial, medical, or any kinds of other tangible need

being met, the word portion of the principle remains null and void. Yet without the word as well

the physical efforts remain secular at best. The two work in conjunction with each other.

CONCLUSION

Burma is a nation well-versed in the nature of warfare and through its militarily-formed

government the nature of the country continues under such conditions. The result has been the

devastation of an entire culture of people who have now become either refuges or Internally

Displaced People groups. The Karen enjoy a deep history rich with various sub-cultures, yet are

without a country to call home nor appropriate international recognition as well. They have been

left wandering the hills on the border of Burma and Thailand seeking only a peaceful existence.

Many international level organizations have made attempts at aiding the Karen yet have

been blocked by the strong Burmese Army. This has left the aid effort up to the small

organizations making needle-like efforts into individuals Karen camps and villages. Evangelicals

continue to push toward the front not only rendering much needed physical aid but spiritual as

well. Mission teams formed would be best utilized in this capacity to spread the gospel here.

24 Ibid., Pg 590.

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BIBLIOGRAPHY

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Elwell, Walter. Evangelical Dictionary of Theology. 2d ed. Grand Rapids, MI: Baker Book House, 2001.

Horstmann, Alexander. “Ethical Dilemmas and Identifications of Faith-Based Humanitarian Organizations in the Karen Refugee Crisis.” Journal of Refugee Studies. Vol 24, No3 2011. Downloaded from Liberty University Library on 02NOV2011 http://jrs.oxforddjournals.org

Mahn, M., C. Maung, E.K. Shwe oo, L. Smith. “Multi-level Partnerships to Promote Health Services Among Internally Displaced in Eastern Burma.” Global Public Health Vol. 3, No. 2, April 2008. (accessed through Liberty University Online November 13, 2011)

McCormick, Alison. “From Sovereignty to Responsibility: An Emerging International Norm and Its Call to Action in Burma.” Indiana Journal of Global Legal Studies. Vol. 18. No. 1(Winter 2011) (accessed through Liberty University Online November 13, 2011)

Moreau, Scott A., Gary R. Corwin, and Gary B. McGee. Introducing World Missions: A Biblical, Historical, and Practical Survey. Grand Rapids, MI: Baker, 2004.

Partner’s Relief and Development. http://www.partnersworld.org. (Accessed November 13, 2011)

White, Judith A. “Globalisation, Divestment, and Human Rights in Burma.” The Journal of Corporate Citizenship. Summer 2004. No.14.

Wikipedia. Karen People. Online encyclopedia http://en.wikipedia.org/wiki/Karen_people. Last accessed 11Nov2011.

Winter, Ralph D. and Steven C. Hawthorne. Perspectives on the World Christian Movement: A Reader, 4th ed. Pasadena, CA: William Carey Library, 2009.

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