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Cultural ways hmong culture
Cultural ways hmong culture
Hmong culture and kinship thesis
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The Hmong
Brief Overview of History Hmong, a Southeast Asian ethnic group, lived an agricultural lifestyle in the hills and mountain regions in Laos, Vietnam, and Thailand after migrating from south of China around 1810-1820 (McCall, 1999; Ngo & Lee, 2007; Tatman, 2004; P. Thao, 1999). During the time the Hmong lived in Laos, approximately 73 percent of Hmong adults did not attend public schools (Reder, 1982). Instead, many Hmong focused on physical labor to provide food for the family as formal education was not essential during the time they lived in Laos (J. K. Lee & Green, 2008; McCall, 1999). From 1960s and 1970s, the United States Central Intelligence Agency (CIA) recruited many Hmong adults and children, as young as fourteen
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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, …show more content…
Each clan is composed through the father and is characterized by the individual’s last name. Researchers reported that clan defines roles and social relationships. Thus, Hmong men are required to marry outside of his clan as people with the same clan name are viewed as brothers and sisters (Thao, 1999; Timm & Chiang, 1997; Vang, 1999). In the Hmong culture, Hmong men were given higher status compared to Hmong women because Hmong men remain the same clan all their lives. Whereas Hmong women were expected to change from one clan to another clan once she was married (Gonzalo, 2010; Vang, 1999). Hmong women were also expected to detach from her clan and conform to her new family and clan (Thao,
She heard about the Hmong through a friend, and so she spent 4 years living in Merced, California and another 5 writing this book. She attempts to stay fairly neutral in her writing, though through her time with the Lees, she confesses that her writing may appear biased toward the Hmong culture rather than toward the Americans. However, in the end she could not blame one side or the other for the unfortunate tragedy of Lia, who got hit in the cross-fire between these two cultures. Her theoretical view is a type of cultural relativism. Neither the Hmong nor the Americans could emerge as the better culture. She does not address any questions about direct unethical practices. The Hmong did not practice human sacrifices, and the animals they did sacrifice were theirs. She does seem to believe that every culture has its weak and strong
In The Latehomecomer, by Kao Kalia Yang shares her story and the story of her family’s search for a home and identity. Her family’s story voices the story of the Hmong people and their plight. From every stage of their journey, from the mountainous jungles of Southeast Asia to the freezing winter of Minnesota, Yang and the Hmong were compelled to redefine their identity, willingly or unwillingly. While growing up, Yang’s parents would often ask her, “’What are you?’ and the right answer was always, ‘I am Hmong.’” (Yang, 1) For “Hmong” to be the right answer, then what does it mean to be “Hmong”? From the personal story shared by Yang, and the universal story of the Hmong people, the Hmong identity cannot be contained in
Phillips, Delores B. "Quieting Noisy Bellies: Moving, Eating and Being in the Vietnamese Diaspora." University of Minnesota Press 73 (2009): 47-87. Print
Since the Hmong have endured and survived as a culture, they believe in preservation of the entire traditions. Embroideries and methods have not changed much but the use of fabric has updated. Flower cloth has evolved to story cloths relating to all their past historic events. Although the Hmong have adjusted with certain changes, their preservation of their skillful handcraft has not. It is an important value, tradition, and ritual to their culture that has continued to exist even through American society.
How would it feel to flee from post-war Communist forces, only to face an ethnocentric population of people in a new country? In Anne Fadiman's The Spirit Catches You and You Fall Down, a portrait of a disquieting, often times touching, ethnography (i.e. a book that details particular data of an extended period of time an anthropologist spent living closely with a community of individuals during his or her field work) of Fadiman's experience living in Merced, California, which was home to the largest population of Hmong refugees, such as the Lee family, from Laos who suffered mass confusion when trying to navigate the American health care system. Because the Hmong could not speak sufficient English until the children gained language skills native to the United States, residents of California were not accepting of the Hmong community. Fadiman aims to better understand how knowledge of illness among Hmong and Western medical practitioners differ, which pushes the reader to understand how the complicate medical treatment in the past as well as the present from a perspective of an American observing a Hmong family's struggle with the system. In America, it isn’t uncommon to be judged for your clothing, your house, or the amount of money your family makes, so it is easy to believe that the Hmong people were not easily accepted into American society. As a whole, ethnocentrism, or the tendency to believe that one's culture is superior to another, is one of America's weaknesses and this account proves ethnocentric behavior was prominent even in the 1970-80's when Fadiman was in the process of doing her fieldwork in post-Vietnam War Era California.
Immigration has existed around the world for centuries, decades, and included hundreds of cultures. Tired of poverty, a lack of opportunities, unequal treatment, political corruption, and lacking any choice, many decided to emigrate from their country of birth to seek new opportunities and a new and better life in another country, to settle a future for their families, to work hard and earn a place in life. As the nation of the opportunities, land of the dreams, and because of its foundation of a better, more equal world for all, the United States of America has been a point of hope for many of those people. A lot of nationals around the world have ended their research for a place to call home in the United States of America. By analyzing primary sources and the secondary sources to back up the information, one could find out about what Chinese, Italians, Swedish, and Vietnamese immigrants have experienced in the United States in different time periods from 1865 to 1990.
The Hmong people, an Asian ethnic group from the mountainous regions of China, Vietnam and Laos, greatly value their culture and traditions. The film “The Split Horn: Life of a Hmong Shaman in America” documents the seventeen year journey of the Hmong Shaman, Paja Thao and his family from the mountains of Laos to the heartland of America. This film shows the struggle of Paja Thao to maintain their 5000 year-old shamanic traditions as his children embrace the American culture. Moreover, the film shows that one of the major problems refugees like Paja Thao and his family face upon their arrival to the United States is conflict with the American medical system. Despite the dominant biomedical model of health, the film “The Split Horn” shows that
The Cambodian culture is very collectivistic and a lot of those values are still upheld by the younger generations of Cambodian Americans. In Cambodian culture, family comes first. Terry Nhim, her in-laws Mon Neang and Roeun Muth and her brother in-law Vanna Neang all greatly emphasized the importance of family and looking out for one another. “Our family is large, not just my parents and siblings but rather my extended family as well. We try to be close to one another, and of course, there are some families we’re not as close to as others.
Every culture has its own unique values, beliefs and norms. Culture defines the identity and interests of a society. Understanding other’s culture is crucial in preparing ourselves for the global experience in the twenty-first century. As the world is becoming more connected to each other, interaction between cultures is unavoidable. I consider myself lucky to live in one of the most diverse cities in the world where I get chance to interact with people of different cultures. In this paper, I will discuss my findings about Family Structure in a Mexican culture, and Dating and Marriage in an African / Gabonese culture. Having a chance to understand various cultures, I realized that beliefs and practices tend to vary from culture to culture.
The Hmong culture is firmly rooted in their spiritual belief of animism, ancestral worship and reincarnation. These beliefs connect them to their sense of health and well-being. They view illness as having either a natural or a spiritual cause. A spiritual cause results in a “loss of souls” or is an action or misdeed that may have offended an ancestor’s spirit (California Department of Health Services, 2004, Purnell, 2013, p. 317). The soul escapes the body and may not be able to find its way back home. The Hmong also believe that a combination of natural and supernatural cause’s results in illness, and spells or curses, violation of taboos, accidents, fright, and infectious disease are other causes for illness (Centers for Disease Control
There are many different cultures and groups of people that we don’t know anything about. There are a lot of people in the world trying to close that gap. People like Catherine J. Allen, author of The Hold Life Has and Napoleon A. Chagnon, author of Yanomamo. In each of their respective books, they brought us closer to societies I had never heard of until now. We learned about the different aspects of the lives of the Sonqo (Allen) and the Yanomamo (Chagnon). They brought us insight on certain things like gender differences, family relationships and how where they live affects their lives. In this following essay, I’ll be discussing gender differences in both the Sonqo and Yanomamo societies as well as how each tribe uses kinship, reciprocity
Before I was five, I thought I was Chinese. However, I wondered why I couldn’t understand the Chinese patrons of Chinatown restaurants. Upon learning my true ethnicity, I pulled out a mammoth atlas we had under the bed. My father pointed to an “S”-shaped country bordering the ocean, below China. It was then that I learned my parents were refugees from Vietnam. “Boat people,” my mother, still struggling to grasp English back then, would hear kids whispering when she walked through the halls of her high school. Like many refugees, although my parents and their families weren’t wealthy when they came to America, they were willing to work hard, and like many Vietnamese parents, mine would tell me, “We want you to be success.”
Throughout their history in America, Asian immigrants have struggled in many different ways to encourage this country to accept and respect the diversity of its citizens. Through efforts in labor strikes and military aid such as that in World War II, the American society has gradually moved to accept racial minorities. Asian today have much more freedom than when they first began traveling across the Pacific. However, many still find that they are unjustly viewed by society and treated as “strangers from a different shore” (474).
Moso society which better known as Na, is a small minority group living in Yunnan and Sichuan provinces in China. For over decades, they have implemented a matrilineal system through their culture. Matrilineality is defined as a system in which their descendants are traced using their mother lineages. Since Moso society applied the matrilineal system in their culture, there are several implications and characteristics that can be analyzed from that point of view. One of the practice in an accordance to matrilineality is called a “walking marriage”. There is no traditional marriage in Moso culture, so in a family there are neither husband nor wives. In walking marriage the partners do not live in the same household, after midnight the man who has been given permission to visit the woman comes to spending the night with her and return to his home in the early morning. As a result, Moso’s family structure, child preference and gender equality are affected by the practice of walking marriage.
For a long time, illegal immigrants have been entering the United States, and it has been a big issue concerning the world today. Hispanics today form the fastest growing ethnic minority in the United States. An example of how many illegal immigrants migrate to the U.S. is found in the book Voyages by Cathy Small; she explains that many Tongan immigrants migrated in the year 1976. Out of 1,993 Tongan’s, Olunga had grown approximately 2%, so by all means that at least 40% of its population had migrated between the years 1956 and 1976. By 1970 the inhabitants’ population growth was already dropping. This means that there were 200 people less than the past years.