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Rural-urban migration
Rural-urban migration
Strength and weakness of social capital
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Throughout a person’s life, they are working to increase their self-worth, not only to themselves, but to others. Whether it be through schooling to gain knowledge or working to hone skills, it is an important aspect to becoming a functioning member of any given society. However, there are levels of worth that cannot often be seen on the surface, and thus they are usually taken for granted. These aspects of worth are deemed “Human Capital”, “Social Capital”, and “Cultural Capital”, and are crucial to everyday life, as can be seen within the life of Sou Hang and his family. During the late 1970s, Sou Hang and his family immigrated from Laos and their Hmong roots to the city of Seattle, on the West Coast of the United States. Their experience …show more content…
While they were surrounded by those from a similar culture, it became clear that the Hangs lacked the required knowledge to live in the States on several different fronts. Looking at the idea of Human Capital, this is the concept of what you know, in regards to your skill set and training. This could be seen as knowing how to fix cars, or working on a computer, these skills that one learns are considered their human capital. Looking at Sou Hang, he comes from a culture that does primarily farming, and he himself was a farmer. This knowledge may have been valuable in Laos, but now he is in one of the larger cities in the U.S., and regardless, even if he had been dropped in a farming community, it is unlikely that any of his knowledge would transfer to this new environment. The concept of Social Capital is relatively self-explanatory. It is the idea of one’s worth based on who they know. An example would be that I myself have my job at the UW simply because I was neighbors with the Chief of Staff in an office there. Without that connection, I would have never even heard about the job, let alone been guaranteed it. Looking at Sou Hang, he is living in a brand new country where he doesn’t know anyone except his own family. He may have some similarities with the fellow Hmong in the complex, but they are likely in the same boat he is. Without any sort of skill set or connections, it becomes very difficult for him to get a
In their pursuit of assimilating and calling the US home, they had forged a new identity of Hmong Americans. (Yang, 203) Being Hmong American meant striving to move up the economic ladder and determining one’s own future. They understood that for them to realize their American dream and their “possibilities”, it could only be done so through “school”. (Yang, 139) Yang realized her dream by attaining a Master’s of Fine Arts from Columbia University and publishing books about the Hmong story.
I thought it would be an interesting idea to enlighten and inform people about the Lao Iu Mein and our process of immigrating to the U.S. as well as the challenges we have to overcome. I interviewed my parents, Lao Iu Mein refugees who immigrated to the United States from Thailand. Through this interview, I had a chance to hear for the first time the story of my parents' struggles and experiences as they journeyed to a place where they became "aliens" and how that place is now the place they call "home."
Tachiki, Amy; Wong, Eddie; Odo, Franklin, eds. (1971). Roots: An Asian American Reader. University of California, Los Angeles Press.
Fadiman, A. 1997. The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures. New York: Farrar, Straus, and Giroux.
Written by Margaret K. Pai, the Dreams of Two Yi-min narrates the story of her Korean American family with the main focus on the life journeys of her father and mother, Do In Kwon and Hee Kyung Lee. Much like the majority of the pre-World War II immigrants, the author’s family is marked and characterized by the common perception of the “typical” Asian immigrant status in the early 20th century: low class, lack of English speaking ability, lack of transferable education and skills, and lack of knowledge on the host society’s mainstream networks and institutions (Zhou and Gatewood 120, Zhou 224). Despite living in a foreign land with countless barriers and lack of capital, Kwon lead his wife and children to assimilate culturally, economically, and structurally through his growing entrepreneurship. Lee, on the other hand, devoted herself not only to her husband’s business but also to the Korean American society. By investing her time in the Korean Methodist Church and the efforts of its associated societies, such as the Methodist Ladies Aid Society and the Youngnam Puin Hoe, Lee made a worthy contribution to the emergence and existence of Hawaii’s Korean American community.
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.
The name Hmong literally translates to “free men” which reflects the hundreds of years they spent fighting specifically for their freedom from Chinese control and French taxation. The Hmong people lead a nomadic lifestyle due to their “swidden” farming techniques. They resorted mostly to living in the isolated mountaintops where they could not only avoid control from other Lao people but also “[peer] down on their masters like eagles looking at mice [as to] maintain a sense of superiority” (Clapsaddle, 19). The Hmong farming techniques in addition with their opium cash crop allowed for them to be completely self-sufficient. This type of lifestyle reflects the beliefs that the Hmong people live by. They are strong-willed, stubborn, do not take orders very well, are sometimes arrogant, and would rather flee or fight for their cultural customs than surrender. These types of characteristics are heavily present when seeing the struggle between Western doctors and the Lee family.
Book, S. W. (1976). The Chinese in Butte County, California, 1860–1920. San Francisco: R and E Research Associates.
In order to earn more money, people spend more time on their work instead of with their family. However, more money is not equal to the time people spend with the ones they love. In Gladwell’s essay, he claims that degree of personal connection is very important. He states, “[w] hat mattered more was an applicant’s degree of personal connection to the civil-rights movement” (136). Strong ties play an important role in social activism, which directly lead to succeed of social activism. However, strong ties never formed because of money. A strong personal connection is formed by heart, love and time. Money cannot buy emotion and the time people share with their close friends and families. Strong ties not only necessary in social activism, but also important in family. Some people are busy with their work, so they have less time stay with their parents. In order to keep in touch with their parents, they buy expensive cell-phones for their parents and they think they are filial because they do their best to accompany with their parents; however, all of their conversations are trough cell phones instead of face-to-face communication. Therefore, strong ties become weak because people spend their time on working and they suppose the more money they earned, the happier their family will be. Moreover, capitalism makes people have the wrong definition of
In our reading for this week, “Asian American: An Interpretative History” by Sucheng Chan and “The New Chinese America: Class, Economy, and Social Hierarchy” by Xianjian Zhao, both collections of information regarding Asian immigrants to the United States of America we are presented with the challenges of these immigrants. Though the two authors used different approaches their intention appears to be documenting, presenting, and recording the history of this migration during the early nineteenth century. As with any large migration of immigrants to any country this caused a significant impact on not only the immigrants life, but that of the residents, the country’s economy, and society.
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).
Change is a common and necessary part of life, however it does not always take the form of a choice. Many times throughout history, people have been pushed from their homes and communities through the threats of warfare and tyrannical rulers, forcing them to start a new life in a land very much foreign to them. Among these many souls who have been displaced, sit the Hmong, who within their culture have had a multitude of families immigrated to America, including the families of Sou Hang and Paja Thao.
What can anthropology contribute to our understanding of man? In 1966, Clifford Geertz set out to answer this question in his article, which was first published in the book New Views of the Nature of Man. While the question is still relevant, today it would likely be phrased in more gender-neutral terms. That said, his clear prose and Geertz’s keen assessment of state of his field alone make it a worthwhile read. At a time when anthropologists were still trying to come to terms with their fields’ problematic legacies of Evolutionism (43-4), Geertz’s text offers a refreshing insight into one of the most formative discussions of modern anthropology (an entail a critique of both cultural relativism and historicism (37?-42)).
Anthropology what a vulnerable observer you are! You may well have to jump into the arms of the scientists if you are going to try to keep your grass hut at the academy! -- Ruth Behar
In society today, the discipline of anthropology has made a tremendous shift from the practices it employed years ago. Anthropologists of today have a very different focus from their predecessors, who would focus on relating problems of distant peoples to the Western world. In more modern times, their goal has become much more local, in focusing on human problems and issues within the societies they live.