The absence of nationality, or its decay, or even its adolescence, is a condition in which it is not proper or even possible to create enduring political institutions, whether Federal or unitary, if those institution are to depend for any of their vitality on the popular will. The life is not there, or is but awaking. ‘Only those,’ says Mr. Alfred Zimmern, in his Nationality and Government, ‘who have seen at close quarters what a moral degradation the loss of nationality involve, or sampled the drab cosmopolitanism of Levantine seaports or American industrial centers can realize what a vast reservoir of spiritual power is lying ready, in the form of national feeling, to the hands of teachers and statesmen, if only they can learn to direct it to wise and liberal ends. The strongest federal unions are those in which the local patriotism finds a comfortable place within the embrace of the larger national patriotism.’… The Thirteen Colonies of the Atlantic Coast of America, for instance, grew up in independence, the one from the others, separated by great distance and peopled by citizens of very different origins. The climate of Boston differed from the climate of Savannah no more than the Bostonian himself differed from the gentleman of South Carolina; and if the Rhode Islander was a Puritan and democratic individualist, the Virginian was a patrician and a Cavalier to his very marrow. When some form of union was forced upon the colonies, these differences in habit and outlook made a unitary Government impossible, and exerted a determining influence upon the character of the federal constitution. So in Switzerland, each canton grew in sturdy independence in its home of mountain and valley, and only when compelled by the instinct of self-preservation to join forces with its neighbors did it yield even the meager federal rights of the Swiss Constitution to a National Government. It has been held by the apologists of Swiss local autonomy that, after the Reformation, the Swiss Confederation only survived the strife between Catholic and Protestant because its loose bonds lay lightly on both. The Catholic canton indeed long withstood the growth of federal power, but eventually, it tardily, in 1874, consented to pay the small price required for the establishment of National Government.”

The above is a true sentiment. The Karen Elders, who have all along co-operated with the Government and are continuing to do so, have met with many obstructions and obstructionists, while engaged in finding recruits and other necessary requirements. If Government would carefully look into the reasons for the antagonism shown by these men, the Government would only blame themselves for not seeing into their grievances which have been real and heartrending. There are so many causes that have led to the adverse feeling of the Karen people. One great and most damaging cause is that the Karens have to work, communicate and co-operate with and through the “Middleman,” so to speak, who has not the necessary sympathy and kindly regard. Remove that cause and the result will be a true co-operation in any movement for the good of the Government and the people.

May God hasten the day when we can lift up our voices and sing with our whole heart and soul:

  “My country ’tis of thee,
Sweet land of liberty,
Of thee I sing;
Land where our fathers died!
Land of our Ancestors’ pride!
From every mountain side,
Let freedom ring!

 
“God save our gracious King,
Long live our Noble King!
God save the King!
For Britain and her King,
Have made our nation free!
Now let our voices ring
God save the King!”

Prevoius

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