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Cambodians didn’t just appear in Long Beach, CA out of nowhere. Long before Long Beach, CA became the epicenter of a very large Cambodian population, Cambodians migrated from Cambodia, a country in Asia that sits next to Thailand and Vietnam. In the early 1960s Cambodians began arriving in various cities within California, Long Beach in particular witnessed mass numbers of Cambodians flooding into the area in Southern California. One year later, President John F. Kennedy established the U.S Agency for International Development (USAID), which was the very first assistance/aid organization set up for a foreign country (Impact of U.S Refugee Policies on U.S Foreign Policy/Carnegie Endowment for International Peace). The USAID program sponsored students from Cambodia to several universities located all around the U.S, assisting these individuals in training for various industrial arts and agricultural practices. In fact, Long Beach State University welcomed four Cambodian students into the University, specializing in the Industrial Arts Program. Since the initial arrival of Cambodians in Long Beach, the Cambodian population has increased exponentially, allowing these Cambodian migrants to make a new home for themselves. In 1975, Cambodia was taken over by a harsh dictator, Khmer Rouge also known as “Pol Pot” by Americans, who was a radical communist regime (Khmer Rouge History/Cambodia Tribunal Monitor). Khmer Rouge was very much similar to Hitler, enslaving its country’s inhabitants into doing tedious tasks. Once again, there was another large flow of Cambodians pouring out of Cambodia. The
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Vietnamese invaded Cambodia in December of 1978, resulting in nearly 130,000 more Cambodians to migrate into California, catching the atten...
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...have become so successful that it has become sort of a tradition to open up Cambodian owned shops, illustrated by several highly successful shops not only in Long Beach but other cities as well. Cambodians have also made impacts on other places as well, proved by successful family owned restraint cuisines. Being Cambodian and experiencing the religion, I can account for all the claims. My mother and other family members were a part of the thousands of refugees who migrated into America during the Khmer Rouge and Vietnamese invasion. My families have shared their traumatic stories with me so I can relate with the research I’ve done.
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To wrap it up, Cambodians have a significant cultural impact with the city of Long Beach, CA and will truly play a role in Long Beach’s society for years to come, not only increasing its population but also enhancing Cambodia Town.
Vietnamese American people in Little Saigon manifest their unique identities in many ways such as personal relationships, cultural artifacts and material experiences. Little Saigon shows who they really are and what they have. They are influenced by American and other Asian cultures, and make Little Saigon a blended community, which tries to maintain their own native history and cultures at the same time. I think Little Saigon is like “little America” because the United States has the myth of the melting pot that many different cultures melt together into a harmonious one big culture. The Little Saigon itself has harmonious cultures that reflect Vietnamese American’s various identities and diverse community.
Expressions of Cambodia: The Politics of Tradition, Identity, and Change. By Leakthina Chan-Pech Ollier and Tim Winter. London: Routledge, 2006. 86-100. Print.
The Cambodian genocide left an economic imbalance in the Cambodian society. Since Pol Pot wanted to return Cambodia to an agrarian society, free of Western influence, he killed many intellectual people (i.e. doctors, monks, students, ex-government officials, ex-military officials, professors, lawyers, etc) This created an imbalance in the society. Currently, there more uneducated farmers in Cambodia than intellectual people. The imbalance makes it very difficult for the Cambodian economy to create jobs that apply to the majority of Cambodians (i.e. the demographic
an Asian American perspective of how a community is viewed in today's society.. For many years,
... find it is hard to appreciate my own Chinese customs because I am lingered to the sweet domineering customs of America. Much like Stephen and Pucha, I feel as though if I could just be more American in the way I act, dress, eat and talk, I will be happy. However, having been fortunate enough to grasp such patterns, perspectives and problems through these novels and through lecture, I feel enlightened, although the preservation of Asian culture and custom and the fear of its extinction is still a very real issue in the Asian American community today. Hopefully one day we will be able to strike a balance between cultures and live in harmony.
Families navigate the experience of resettling into the United States strategically. Because of the amount of people that resided in Lowell they made themselves feel at home. They built their own community, where they can carry on any traditions they wanted. They ultimately built their own freedom. The people were free to do what they wanted, when they wanted to do it. Lowell made the Cambodians comfortable because of the community and family support networks that were offered to them, as well as the availability of ethnic stores. They occupy an abundance of businesses and jobs, here today.
The physical place of Cambodia described in detail the hardships that the Cambodians faced. The temperatures go up to 100 degrees by only midday, and let alone the scorching sun can cause excessive dehydration and delusions, but there is also an extremely long rainy s...
The majority of the Hmong was brought to the United States in three waves (Lee, 2012; Lee & Green, 2008; Xiong & Lam, 2013). The first wave of Hmong refugees to arrive in the United States came between 1975-1979. This wave of Hmong refugees were the educated Hmong elite, Hmong professionals, and Hmong individuals who worked closely with the United States military. The second wave came between 1979-1982, composed of Hmong families who were family members of the first wave, were educated, and were economically and socially above average. The third wave lived in the refugee camps in Thailand for many years, before immigrating to the United States in 1982. This wave consisted of Hmong individuals who were mainly farmers and were the least educated of all Southeast Asian refugees (Ngo & Lee, 2007). In 1995, approximately 89 percent of Hmong refugee predominately resided in California, Minnesota, and Wisconsin (Timm & Chiang, 1997). Over the next three decades since the first wave, the Hmong population in the United States has increased, reaching at about 260,073 as of 2010 (Hoeffel, Rastogi, Kim, & Shahid,
The Asian American community in the contemporary period face a lot of race relation issues which all interconnect within each other. Asian Americans face the basis of “Model Minority” that purportedly whitens Asians leading to the belief that there are no issues such as racism and poverty within the Asian American community. With that, they face the issue that there is no racial discrimination against Asian Americans due to the racial barrier being contextualized within a “black or white” framework. Another problem they face is mainstream America’s lack of awareness to the diversity of the Asian population, which causes a lot of misperceptions and misdirected racial hatred towards certain ethnicities within the Asian race. This causes the Pan-Asian community to not be supportive, unwilling to support each other, in order to avoid racism by avoiding being associated with that ethnicity just because they look alike. This causes the Asian American community and the ethnic groups within to be invisible to the American community as they lack organization and unification to have their voices heard.
Asian American movement starts off by addressing the community living concerns that they live in. In California the movement starts in San Francisco’s China town where activist held meetings at Commodore Stockton Auditorium and Portsmouth Square (Wei 13). The meeting held on August 17 in 1968 was held all day long for Bay Area Chinese American students to give them information about Chinatown (Wei 13). The information that was given to the students were poor housing and health, unemployment, “negative” education (Wei 13). After the meeting there was a march down Chinatowns Main Street (Wei 13). Intercollegiate Chinese for Social Action (ICSA) created a youth center in Chinatown, where it gave a home to the Free University of Chinatown Kids.
The Cambodian Genocide took place from 1975 to 1979 in the Southeastern Asian country of Cambodia. The genocide was a brutal massacre that killed 1.4 to 2.2 million people, about 21% of Cambodia’s population. This essay, will discuss the history of the Cambodian genocide, specifically, what happened, the victims and the perpetrators, and the world’s response to the genocide. The Cambodian Genocide has the historical context of the Vietnam War and the country’s own civil war. During the Vietnam War, leading up to the conflicts that would contribute to the genocide, Cambodia was used as a U.S. battleground for the Vietnam War.
Costello, Mary. "Vietnam Aftermath." Editional Research Reports 1974 1 (1974): 1. CQ Researcher Online. Web. 5 Mar. 2014.
Addressing a theme that is related to the growth and development of Buddhism is Asian immigration and Asian American communities. I analyzed immigration between Asians and Latinos immigration. Furthermore, I will be focusing on the growth and how it helped develop Buddhism in America. The impact of immigration could have help Buddhism in America grow and have individuals interest in Buddhism. To conclude, I will determine if the impact of immigration helped Buddhism in America grow.
Cambodian music, theatre, visual art, and literature was mainly traditional before the 1950s. There was little outside influence other than the neighboring countries. The nation focused on its traditional icons of the Khmer culture and were influenced by Indian and Thai culture. (Britannica)