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Importance of religion in our personal lives
Importance of religion in our personal lives
Importance of religion in our personal lives
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Cultural Transition of the Hmong Refugees
Humans have always demonstrated a remarkable ability to find comfort amidst adversity. Sometimes it is found in the sacred. Many churches in the United States experienced a growth in their congregations after September 11th. Sometimes it is found in action. A person might feel the need to get out and "get away" from pressure for a while so that upon returning the situation can be viewed fresh. And sometimes comfort is found in the most unexpected places. This is the case with the Hmong refugees from Indochina who began arriving in Wausau Wisconsin shortly after the conflict in Vietnam ended. Most Americans had never heard of the Hmong before and wanted to know why they had arrived. Tensions, misunderstandings and many challenges arose as the Hmong began new lives in an established and very different culture. Here, though, they have found some surprising tools to help them cope with these issues: camcorders, and the home video. In order to ease their cultural transition, the refugee Hmong have adopted video technology to continue their communal bonds, document their stories, and improve their public image among their new neighbors.
Hmong social units are large extended families, something like clans in their makeup. In the mountains of their home, Hmong village of a few hundred people each dotted the landscape and provided a structure for trade and social interaction. In her book New Pioneers in the Heartland, Jo Ann Koltyk tells us that when the refugees were moved to the United States, an attempt was made to spread them throughout various cities in order to ease their assimilation into the population. This dispersion separated many friends, and parted extended family units. In many cases, the Hmong people simply began a "secondary migration" within the United States, and trickled back together into larger communities. In many cases, though, this second move was impossible and many Hmong would have remained isolated had it not been for the "Hmong-made videos."
The Hmong tediously document all of their ceremonies and events. They seem to be fascinated by the capability to capture and preserve an event and then to show it to people who were not there and have them experience it also. Though the sharing of videos, a sort of "virtual community" can be maintained throughout separated settlements.
Their journey has forced them to face many sorrowful circumstances, and forced them to change in many ways. Over the course of their plight, Hmong have taken many identities. They have been refugees, immigrants, survivors, patriots, and Americans. Even after finding a home in the US, the Hmong identity cannot be determined. The Hmong identity cannot be contained in the jungles of southeast Asia, Thai refugee camps, languages, or a memoir. The Hmong identity is in continuous metamorphosis, and the only people who can voice about their identity are the
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 Hopi stress group cooperation. The tribe is organized around a clan system. In a clan system, all the members consider themselves relatives. The clans form a social glue that has held the Hopi villages together. Clan membership provides a singular Hopi identity.
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
“The Hmong came to America without a homeland. Even in the very beginning, we knew that we were looking for a home. Other people, in moments of sadness and despair, can look to a place in the world where they might belong.” (Pg. 273) This is probably the statement that best summarizes the book. It is sad to hear how the Hmong people were not wanted and were being killed. The Hmong people had nowhere to go except further into the mountains to avoid any harm. It is good to see that this family is having some success. However, it must be hard to not have a true place to call home.
After reading chapter 1, Birth, some of Hmong customs that stood out to me was when the parents had to bury the placenta after the child was born; depending on the gender the placenta was buries in a special place. I like the meaning that the placenta was a special garment that was first worn by the baby. Furthermore, another custom was when the mother had to satisfy any craving to prevent her baby from getting any type illness, and as well as having a special diet for the mothers after they give birth to help them cleans their body’s after the pregnancy. One custom that really stood out to me from the rest was “Lia’s hu plig” which was a party to appreciate a new child into the world and welcome the soul into a new body; they sacrificed chickens
Wallace Terry has collected a wide range of stories told by twenty black Vietnam veterans. The stories are varied based on each experience; from the horrific to the heart breaking and to the glorified image of Vietnam depicted by Hollywood. Wallace Terry does not insinuate his opinion into any of the stories so that the audience can feel as if they are having a conversation with the Vietnam Veteran himself. Terry introduces the purpose of the book by stating, “ Among the 20 men who portray their war and postwar experiences in this book. I sought a representative cross section of the black combat force.”(p. XV) Although the stories in this book were not told in any specific order, many themes became prominent throughout the novel such as religion, social, and health.
Most of the Hmong populations in America now reside in California, Minnesota and Wisconsin. They have now adapted to a society and culture that looked down upon them. Even though they have adapted, they still possess the traditions and rituals that their ancestors practiced in Southeast Asia. These traditions are held very sacred in the Hmong home. This is understood because every culture likes to keep a little piece of the past with them.
The decision to leave one’s native country is a result of a wide variety of push factors, where war is no exception. Refugees have a unique migration experience, as seen through the Vietnamese refugees of the 1960s and 1970s. Refugees’ traumas lived in their war-torn home countries, follows and integrates into their everyday lives, even years following their flee. Specifically, refugees’ experiences and distress persist and influence family dynamics. This is seen in Thi Bui’s memoir, The Best We Could Do, where she shares not only what her family’s refugee journey was like from Vietnam to the United States, but also the implications it had on her family’s unit. Bui uses medias res, symbolism, and graphic weight to show how the turmoil of the refugee journey that her family had to endure, has manifested into the damage of
marry often face a dilemma, to wed the Hmong or American way. Both are distinctively
Just like the durian, my Vietnamese culture repulsed me as a young child. I always felt that there was something shameful in being Vietnamese. Consequently, I did not allow myself to accept the beauty of my culture. I instead looked up to Americans. I wanted to be American. My feelings, however, changed when I entered high school. There, I met Vietnamese students who had extraordinary pride in their heritage. Observing them at a distance, I re-evaluated my opinions. I opened my life to Vietnamese culture and happily discovered myself embracing it. `
Phillips, Delores B. "Quieting Noisy Bellies: Moving, Eating and Being in the Vietnamese Diaspora." University of Minnesota Press 73 (2009): 47-87. Print
Anh Do’s story starts and centres of one thing, family. In the book ‘The Happiest Refugee’ written by the successful Australian comedian Anh Do, his autobiography starts when Anh’s role model his father steered them out of a war, poverty and misfortune from the country of Vietnam in 1980 over the rough seas into his beloved home today, Australia. To what he has pushed through and become to this day, merely by having a ‘can do attitude’ and consistently showing bravery and exceptional resilience throughout every challenge he faces.
People have been living in America for countless years, even before Europeans had discovered and populated it. These people, named Native Americans or American Indians, have a unique and singular culture and lifestyle unlike any other. Native Americans were divided into several groups or tribes. Each one tribe developed an own language, housing, clothing, and other cultural aspects. As we take a look into their society’s customs we can learn additional information about the lives of these indigenous people of the United States.
The conflict between the intergeneration is a direct representation of the Western society. Vu & Rook (2013) stated “The second generation Vietnamese Americans experience supportive behaviors (e.g., affirmation of worth, provision of advice or assistance) and conflictual behaviors (e.g., criticism, failure to provide needed assistance, excessive demands) while acculturating” (p.228). Some of the families are less likely to accept the acculturation of the young to the Western society causing a lack of