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Similarities and differences to Hmong culture
Similarities and differences to Hmong culture
Cultural analysis paper of hmong
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Kao Kalia Yang’s autobiographical novel, The Latehomecomer chronicles the journey of a Hmong refugee family as they flee from the jungles of Laos to Thailand refugee camps and the processes of transition and assimilation in the United States. Yang explains that as she becomes aware of her cultural heritage she is motivated to preserve the endangered stories of the Hmong people. Her grandmother serves as the author’s largest resource, but the memoir also includes recollections from other family members as they recount the arduous and horrific odyssey of a Hmong refugee. Terrifying descriptions of escape from Vietcong soldiers, the atrocious conditions of refugee camps, transit to the United States, and experiences as first-generation immigrants help to inform our understanding of Hmong in the twentieth-century.
The fragility of life is a common theme in the novel. Generations of Hmong people have spent their lives in the company of death. Yang explains that the Hmong are a people without a country, first driven out of China, and then out of Laos. From 1960 to 1975, the Secret War in Laos devastated the Hmong population, “A third of the Hmong died in the war with the Americans. Another third were slaughtered in its aftermath.” Living as refugees in Thailand’s Ban Vinai Refugee Camp, death was still ever present. Yang was born in the refugee camp and describes it as a place where “death cries in familiar voices.” Hmong lives in the camp were lost to illness like dysentery and polio, or infection from spoiled food and unsanitary living conditions. The camp population was also reduced by suicide, especially around the New Year when Hmong saw the new beginning as an opportunity to escape their abominable conditions.
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...y to America was not an easy one for Hmong refugees. Prior to their arrival in America, they encountered starvation, illness, death of loved ones, and inhumane conditions. The elder Hmong watched helplessly as Hmong culture and traditions dissolved away. Once in their new home, life for the Hmong would be a constant struggle to assimilate into American culture, and most families depended on their children as translators and guides. For first-generation Hmong immigrants, escaping poverty seemed impossible, and most could only hope that education would provide their children a better life.
The Latehomecomer is a remarkable and moving story. I was ignorant of the suffering endured by Hmong refugees prior to the book. I enjoyed reading Kao Kalia Yang’s memoir, The Latehomecomer, and I would recommend it to anyone interested in Hmong culture or American immigration.
The Latehomecommer by Kao Kalia Yang is a beautifully crafted memoir. Yang’s distinct prose style is captivating combined with her powerful narrative about the Hmong immigrant experience in America creates an unforgettable and insightful piece. She masterfully captures not only her story as an immigrant, but that of her whole family and to some extent the entire culture. Yang’s use of voice, particularly her use of a distinctly different more child-like voice when depicting her younger self, is a large contributing factor to what makes this memoir so unique and engaging. In The Latehomecomer, Yang captures the voice of herself as a child in a way that is so effective that it inspired me to go back through my memoir and attempt to do the same.
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."
The Hawaiian culture is known throughout the western world for their extravagant luaus, beautiful islands, and a language that comes nowhere near being pronounceable to anyone but a Hawaiian. Whenever someone wants to “get away” their first thought is to sit on the beach in Hawai’i with a Mai tai in their hand and watch the sun go down. Haunani-Kay Trask is a native Hawaiian educated on the mainland because it was believed to provide a better education. She questioned the stories of her heritage she heard as a child when she began learning of her ancestors in books at school. Confused by which story was correct, she returned to Hawai’i and discovered that the books of the mainland schools had been all wrong and her heritage was correctly told through the language and teachings of her own people. With her use of pathos and connotative language, Trask does a fine job of defending her argument that the western world destroyed her vibrant Hawaiian culture.
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.
Even though Little Saigon provided Vietnamese American with economic benefit, political power, this landmark also witnessed many difficulties that Vietnamese experienced. Vietnamese American experienced many traumatic events prior to migration such as war, journey on boats, therefore many of them suffered posttraumatic stress disorder, stress, and depression. Significantly, Vietnamese refugees who went to the re-education camps sustained torture, humiliation, deprivation, brainwashing and several other punishments from Vietnamese Communist. Those refugees have higher rates of having mental disorder. Language barrier is another obstacle that...
As a young teen, she huddled in a bomb shelter during intense artillery shelling of her hamlet, escaping out a rear exit just as US Marines shouted for the “mama-sans” and “baby-sans” (women and children) to come out the front. She got as far as the nearby river before she heard gunfire. Returning the next day, she encountered a scene that was seared into her brain. “I saw dead people piled up in the hamlet. I saw my mom’s body and my younger siblings,” told Ho Thi Van. She lost eight family members in that 1968 massacre. In all, according to the local survivors, thirty-seven people, including twenty-one children were killed by the Marines. She then joins the guerrillas and fought the Americans and their South Vietnamese allies until she was grievously wounded, losing an eye in battle in
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.
“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.
Share the story of The Spirit Catches You and You Fall Down: A Hmong Child, Her American Doctors, and the Collision of Two Cultures.
The main coping mechanism, then, became suppressing of the memories and emotions attached to the traumas of the Vietnam Wars. Their home served as the host of these demons, but the demons impacted parenting styles. Thi acknowledges that her parents taught her and her siblings many lessons, some intentional but others, quite the contrary. It was the “unintentional ones [that] came from their unexorcised demons and from the habits they formed over so many years of trying to survive;”(“The Best We Could Do,” 295) these lessons were indeed unintentional because just like the suppressed communication, they derived weak communication between the parents and the children. In Min Zhou’s article “Are Asians Becoming ‘White’?” she concludes by including a picture of a Vietnamese family celebrating the 1998 Lunar Year, looking happy. This happy family in the article is much like the Bui family because on the outside, they appeared happy, but inside their home and their hearts, a darkness
On February 1942, President Roosevelt issued an executive order, which was 9066 stating that Japanese Americans to evacuate their homes and live in an internment camp. This autobiographical called, “Farewell to Manzanar” by Jeanne Wakatsuki Houston and James D. Houston. Jeanne wanted to write this book to give details on her experience during World War II internment camps. “It is a story, or a web of stories my own, my father’s, my family’s -- tracing a few paths that led up to and away from the experience of the internment” (pg XI). Mrs. Houston had other books beside this particular book, some of the others were called, “Don't Cry, It’s Only Thunder” and “The Legend of Fire Horse Woman”.
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
Imagine that you are in Vietnam in 1975. Out of your house window, you hear gunshots and screams of pain and agony. You hide in fear as your parents are packing their things, planning to head a boat to a refugee camp in America, as it will keep you away from those pesky Communists. Who knew that a simple boat ride to a refugee camp would cause so much stress when realising that you will have to leave all your old memories behind? This is what Ha experiences when running away from home with her family because of Communists. Inside Out and Back Again by Thanhha Lai is a historical fiction set in South Vietnam in a small town called Saigon. Ha, a rebellious ten-year-old Vietnamese girl, her three brothers, and her mother who had recently lost her husband- must flee out of their hometown once war strikes. But this is a challenge, with little to no source of food and water, and with many eyes of the Communists staring down on them, wishing upon death. Will Ha and the rest of her family be able to flee safely to America, and if they do, will Ha be able to bound “back again” in her new home in
“Whenever she had to warn us about life, my mother told stories that ran like this one, a story to grow up on. She tested our strengths to establish realities”(5). In the book “The Woman Warrior,” Maxine Kingston is most interested in finding out about Chinese culture and history and relating them to her emerging American sense of self. One of the main ways she does so is listening to her mother’s talk-stories about the family’s Chinese past and applying them to her life.
After the fall of the Saigon in 1975, Heidi’s mother- Mrs. Mai Thi Kim decided to send her to America as fearing for her uncertain future in Vietnam. Twenty two years later years, Heidi eventually found her Vietnamese mother. However, as she was raised in the States, Heidi is now "101%" American and has little knowledge of her Vietnamese heritage. Undoubtedly, this reality reveals potentials for cultural collision.