The Karen: The Rightful Landowners of Kawthoolei
For centuries, the Karen people have been the original stewards of their land, long before the arrival of the Burmans. Historical, anthropological, and linguistic evidence confirms that the Karen settled in Burma over 2,500 years ago, making them one of the earliest indigenous groups in the region. In contrast, the Burmans arrived much later, around the 9th century A.D., migrating from the eastern Himalayas. This stark difference in settlement timelines establishes the Karen as the rightful landowners of their ancestral territory, Kawthoolei.
A Deeply Rooted History: The Karen’s Early Presence
The Karen people’s origins trace back to Mongolia, from where they began migrating around 2617 B.C. Over the centuries, they moved through East Turkistan, Tibet, and Yunnan, China, before reaching Southeast Asia. By 1125 B.C., the first waves of Karen had settled in Burma, centuries before any record of Burman migration (Rajah, 2008; Marshall, 1922).
As early agriculturalists, the Karen cultivated the fertile lands of Burma, developing thriving communities long before the Burmans established any form of governance. The Karen built autonomous village societies, fostering self-sufficient economies, practicing sustainable farming, and maintaining rich oral traditions that connected them deeply to their land (San C. Poe, 1928).
The Late Arrival of the Burmans and Forced Displacement of the Karen
The Burmans did not arrive in present-day Burma until the 9th century A.D., nearly two millennia after the Karen had settled (Hudson, 2005). Coming from the eastern Himalayas, the Burmans gradually expanded their territory, often at the expense of the indigenous groups already inhabiting the region. By 849 A.D., the Burmans established the first Pagan (Bagan) Kingdom, marking the beginning of their dominance in Burma (Than Tun, 1959).
With the rise of the Burman Empire, the Karen were systematically pushed out of their fertile lowlands into the hills and remote regions. This forced migration was not voluntary but a direct result of oppression, enslavement, and targeted violence (Marshall, 1922; South, 2018). Despite this, the Karen held onto their cultural identity, refusing to be assimilated into Burman rule.
Cultural and Linguistic Evidence Supports Karen Land Ownership
Unlike the Burmans, whose language belongs to the Tibeto-Burman family and developed later, the Karen language is part of the Sino-Tibetan group, which suggests deeper historical roots in the region (Wade, 1833). Early written records of the Karen script, developed by missionaries in the 19th century, were based on Burmese letters, proving the Karen's presence long before Burmese culture dominated the land (Jolliffe, 2016).
Furthermore, Karen oral history and myths consistently refer to their land as “Hti Seh Meh Ywa,” a homeland predating Burmese occupation (Rajah, 2008). The name Kawthoolei, meaning “a land free of oppression, famine, and strife,” signifies the Karen people's vision for self-governance and rightful ownership of their ancestral land.
Colonial and Post-Colonial Injustices Against the Karen
During British colonial rule, the Karen flourished under a relatively autonomous education and governance system, only to be betrayed when Burma gained independence in 1948. Promises of a Karen State were disregarded, and the new Burman-led government began a campaign of ethnic persecution, stripping the Karen of their land and rights (South, 2018).
From General Ne Win’s military dictatorship to modern-day repression by the Tatmadaw (Myanmar’s military), the Karen have faced genocide, forced displacement, and destruction of their villages. Yet, despite these efforts to erase their presence, the Karen have never abandoned their homeland, continuing to fight for self-determination through the Karen National Union (KNU) and the Kawthoolei Government (Zobrist & McCormick, 2017).
The Path to Justice: Recognizing the Karen as the Rightful Landowners
The Karen’s claim to their land is based on historical precedence, cultural continuity, and undeniable evidence of prior inhabitation. While the Burman-dominated government has attempted to rewrite history, the truth remains: the Karen were there first, and they have never relinquished their rightful claim to their homeland.
To deny the Karen their land is to deny over two millennia of history, identity, and sovereignty. International recognition of Kawthoolei as a Karen homeland is not just a political necessity—it is a moral imperative. The Karen people have endured centuries of oppression, yet they remain resilient, continuing to uphold their right to self-governance and self-determination.
Justice for the Karen begins with the recognition of their land ownership—because history has already proven that it belongs to them.
References
Rajah, A. (2008). Remaining Karen: A Study of Cultural Reproduction and the Maintenance of Identity. ANU E Press.
Marshall, H. I. (1922). The Karen People of Burma: A Study in Anthropology and Ethnology. Ohio State University.
San C. Poe (1928). Burma and the Karens. Elliot Stock, London.
Hudson, B. (2005). A Pyu Homeland: A Re-evaluation of the Archaeological Data. Journal of Southeast Asian Studies, 36(2), 191-226.
Wade, J. (1833). A Grammar of the Karen Language. American Baptist Mission Press.
Jolliffe, P. (2016). Learning, Migration and Intergenerational Relations: The Karen and the Gift of Education. Palgrave Macmillan.
South, A. (2018). Hybrid Governance and the Politics of Legitimacy in the Myanmar Peace Process. Journal of Contemporary Asia, 48(1), 50-66.
Than Tun (1959). The Story of Burma. Rangoon: University of Rangoon Press.
Zobrist, B., & McCormick, P. (2017). Primary and Secondary Education in Myanmar: Challenges Facing Current Reforms.
