From Detention Camps of Thailand to Freedom in the Foothills of North Carolina: One Family’s Remarkable Story

In the 1980s, a number of Hmong families relocated from Thailand detention camps to the United States. This research explores one such family. The family became the key informant in snowball sampling for a larger, ongoing study. Following a series of interviews, qualitative narrative life stories were created and themes of family preservation, survival, and perpetuation of Hmong culture began to emerge. Importantly, parental concerns about how to keep the family intact despite different levels of acculturation surfaced during the process. The purpose of this research was to examine one family’s attempts to preserve the oral history of the Hmong culture and to promote understanding across generations and community members from different cultural backgrounds. The interviews gave the family a forum to expose and discuss their secret journey along with their sacrifices and triumphs. Significantly, the sense of urgency to blend the Hmong and American cultures was profound.     

Cultural Orientation of Hmong Young Adults

Summary

Most studies of Hmong Americans focus on the cultural adjustment of refugees who arrived in the United States immediately after the Vietnam War. Few studies have examined the cultural adjustment of the children of these refugees, who have been raised primarily in the United States. This study explored whether American-born [ABH] and overseas-born [OBH] Hmong young adults differed in levels, models, and meanings of cultural orientation. Fourteen ABH and 32 OBH college students were asked what “being Hmong” and “being American” meant to them and complete were asked to the General Ethnicity Questionnaire (American and Hmong versions). Both groups reported being more oriented to American culture than Hmong culture. Despite similarities in mean levels of orientation to Hmong and American cultures and in the meanings of “being Hmong” and “being American,” ABH and OBH differed in their underlying models of cultural orientation. For ABH, “being Hmong” and “being Americank” were unrelated constructs, whereas for OBH, they were negatively correlated constructs.     

Teenage Marriage among Hmong American Women

As Hmong transition to life in America, efforts are made by Hmong to maintain traditional cultural practices. This article explores the traditional practice of early marriage among Hmong women and their responses to this practice. As Hmong women acculturate to American ways, women may question the role of traditional practices in their identity and everyday lives. This study examines the family socialization and individual processes associated with teenage marriage among Hmong American women. Interviews with 12 Hmong American women who were married in their teens describe their experiences.     

Hmong demographic changes in Laos: causes and ecological consequences

This study of the Hmong in Laos is based on ethnographic research conducted during a three week stay in the Nong Het district of Xieng Khouang province. Information was collected on the household agricultural economy, village and household movement, family composition and change, cropping and animal husbandry, and environmental resources. The study area east of the Mekong River and near the Vietnamese border is an infrequently studied area. Findings differ from the ethnographic literature that portrays the Hmong as migrating frequently as swidden fields are exhausted, as living in large extended families, and as polygynous. The Hmong are the second largest minority in Laos (231,000), but are only 0.1% of Thailand's total population (90,000). There are 558,000 Hmong in Vietnam, but 5 million in China. Most rural Hmong in Laos produce opium as a necessary crop for sustaining their household farming economy. Although areas near the study area were involved in major military action during 1960-73, the study area received minimal disruption. Four studies of the Hmong in Laos and Thailand indicated that the Hmong stayed at one residence about 7 years, that residence varied from 6-16 years, and that settlements were short-lived. Household size ranged from 4 to 47 households. The Hmong in this study were more sedentary. In 1990, the villages averaged about 45 households. The population ranged in age from 19 years to 87 years. The Hmong had a high birth rate and a high mortality rate due to poor diet and lack of adequate medical care. 45% of the Nong Het population were aged under 14 years, which suggests a baby boom after the war. The dependency ratio was very high. Polygyny was uncommon. Of the 154 households, the average size was small at 7.40 persons. 71% were nuclear families. Patrilocal residence after marriage was still practiced, but the time spent in the father's home was reduced. The findings suggest that the Hmong are likely to become sedentary due to limits on expansion of swidden farming and government controls. It is unlikely that the Hmong will become landless and depend upon wage labor.     

Ethnic-sensitive work with Hmong refugee children

This article examines three distinguishing characteristics of Hmong culture, and gives examples of the problems these differences can create in serving Hmong children and their families.     

Hmong Americans' Changing Views and Approaches Towards Disability

ABSTRACT

This article discusses how the concept of disability has evolved among Hmong Americans. The term disability has its unique cultural roots in Hmong traditions. Findings from a study of a sample of Hmong Americans in Northern California confirm the changing Hmong Americans' views on the issue of disability and their use of shaman. Families, community leaders, and shaman continue to be the primary support network and sources of consultation for many Hmong Americans.     

The role of marriage in linguistic contact and variation: Two Hmong dialects in Texas1

The role of marriage in linguistic contact and variation has been under‐represented in sociolinguistic research. In any practice‐based analysis, individual interactions and relationships are crucial. Therefore, marriage relationships – small but intense communities of practice – deserve variationist attention for their role in dialect construction and identity. This investigation of cross‐dialectal marriages explores how dialect practices and choices are negotiated between partners. The results show the importance of viewing this linguistic behavior in terms of community ideology, culture, and individual choice, rather than primarily as a matter of the amount and intensity of contact. Likewise, the study shows how less commonly studied minority communities can bring new insights to the study of dialect acquisition and linguistic contact. Specifically, this investigation focuses on marriages between speakers of two different dialects of Hmong, a Hmong‐Mien language of Southeast Asia. On the basis of home visits to ten Hmong immigrant households in Texas, the study analyzes lexical and phonetic contrasts and ethnographic interviews. Results suggest that macro‐level shifts in Hmong social organization and gender roles are being reflected and constructed by gendered, marriage‐level dialect practices. The linguistic behavior in these marriages is best viewed as a matter of community ideology in tension with individual choice: individual wives are choosing to challenge the traditional Hmong ideology regarding language behavior in cross‐dialect marriages.     

Achieving Shared Meaning in Cross-Cultural Dialogue

Abstract

Based on a qualitative study of the Twin Cities Hmong community, this paper offers a case study of a Hmong family's response to a situation in which a woman who is a member of their family has been chronically physically abused by her husband. The case illustrates the challenges of understanding the family's reactions in light of their cultural context as well as the implications for social work practice. An excerpt of a verbatim interview between the author and a subject from the study is provided. The specifics of the cultural values, protocol for handling conflict and communication patterns that contribute to understanding what has occurred are discussed. The author then discusses the challenges for the social work practitioner of simultaneously maintaining the ethical values of honoring diversity and protection of the oppressed.     

Adolescent Secretive Behavior: African American and Hmong Adolescents' Strategies and Justifications for Managing Parents' Knowledge About Peers

Drawing upon the expectancy violation‐realignment theory of autonomy development, this qualitative study examined African American and Hmong adolescent autonomy‐seeking behaviors and parent–child communication about activities and relationships with peers. Twenty‐two African American and 11 Hmong adolescents in grades 6–12 and 14 African American and 8 Hmong primary caregivers were interviewed. Participants discussed their perspectives on adolescent information management regarding activities with friends. Four categories of information management strategies and four primary types of adolescent justifications were identified. Adolescents were pragmatic in their decisions about secretive behaviors but also considered the impact of their behaviors on their relationships with parents. Adolescent strategies were consistent across ethnic groups, whereas justifications for secretive behaviors were embedded within cultural and family experiences.     

The family educator: a professional resource for families.

The family educator works with the client's family members to help in their understanding of their ill relative and to assist with managing the stress of the caregiver role. Families come to understand that they can join forces with the clinical team in helping their relative engage in a trial of treatment. Each treatment recommendation is explained to the family and decisions are arrived at by consensus through partnership meetings. Role modeling effective interaction approaches and providing assistance in generating alternative solutions to problematic situations are important functions of the family educator.     

Diasporic kinship hegemonies and transnational continuities in the Hmong diaspora

ABSTRACT

Although hegemony has been understood as the property of nation-states and the ruling classes, this paper explores cultural hegemonies among diasporic peoples by examining the pervasive compliance of Hmong living in Laos and the United States with the principles of their kinship system. Since these kinship rules are inculcated through parental education from an early age and are seen as essential for maintaining the cohesion of their dispersed diasporic community in the absence of a territorial ancestral homeland, they have become culturally engrained and taken-for-granted by Hmong through their voluntary consent and no longer have to be enforced by overt power and coercive means. However, like all hegemonies, the Hmong kinship system may also confront increasing challenges and contestation as it is enacted in the different nation-states where Hmong reside, and may eventually become an ideology that needs to be actively enforced and imposed by the direct use of power.     

Mental health status of the Hmong Americans in 2011: three decades revisited

This article provides a comprehensive overview of the Hmong in America and encompasses their mental health status for the past 35 years. Since their mass arrival to the United States in 1975, limited research has been compiled to track the specific mental health issues that affect this collective community alone. Major chronological research findings were compiled for this article and specific findings concerning the Hmong and their mental health issues were compared to findings for other Southeast Asian groups. In conclusion, the findings of this article indicate that the Hmong still have higher rates of being diagnosed with depression, the lowest help-seeking behaviors in utilizing Western medicine, and the lowest arithmetic average of "happiness" scaled on an assessment tool. The purpose of this article is to better steer future research projects that entail tracking and differentiating the specific mental health domains of the Hmong.     

Ethnic and gender differences in parental expectations and life stress

This paper presents ethnic and gender differences in reported stressful life events (SLE) in a sample of 70 Southeast Asian (SEA) adolescents. The ranking of five SLEs with the highest percentage reportingSome orA Lot of stress showed differences in qualitative life events among Cambodian, Hmong, and Vietnamese adolescents. Cambodians rankedstrict discipline in social life by parents as most stressful. Hmong and Vietnamese adolescents reporteddoing house chores andacademic pressure to do well, respectively, as most stressful. In other stressor domains, academic performance (i.e.studying for a test, personal pressure to get good grades) and parental expectations (i.e.high expectations from parents to do well, fear of failure to meet family expectations) show similarity across ethnic groups. T-tests show that female adolescents reported higher stress on eight out of 10 life events females than males.Personal pressure to get good grades had the highest percentage mean for females. For males,worrying about where to live or getting a job after graduation were the two most endorsed stressful life events. Important implications for social work practice in schools and with parents in SEA families are discussed. Further research into parental involvement and family distress is also recommended.     

Making Meanings,Meaning Identity: Hmong Adolescent Perceptions and Use of Language and Style as Identity Symbols

Using qualitative interview data gathered from 28 Hmong adolescents, we examined the meaning ascribed to language and style and how language and style behaviors are used to distinguish identity. We found that the participants used language and style to define their own ethnic group membership and cultural identities. Moreover they inferred meaning from these identity behaviors to discern which peer groups are desirable (those who wear American style clothing and are bilingual) and which are of low social status (“fobby” style clothing and monolingual). The cultural identity symbols used by participants reveal heterogeneity among Hmong adolescent peer groups and evolving definitions of what it means to be Hmong in America.     

INTERPERSONAL DISCRIMINATION AGAINST HMONG AMERICANS: Parallels and Variation in Microlevel Racial inequality

Different racial and ethnic minorities are commonly compared across various measures of macrolevel inequality but have thus far not been compared with respect to microlevel inequality. Using data from interviews with forty-eight Hmong Americans, this article systematically extends Feagin's (1991) analysis of interpersonal discrimination against African Americans to the experiences of everyday racism among a group of foreignborn Asian Americans. Hmong Americans report all of the forms of interpersonal discrimination that Feagin documents for African Americans, suggesting that minorities face a common inequality structure in public face-to-face encounters. Nativism and limited English proficiency, two factors that Feagin did not identify as affecting African Americans, are also important components of interpersonal discrimination against Hmong Americans. These additional dimensions of interpersonal discrimination against suggest that macrolevel patterns of racial and ethnic inequality can lead to variation in microlevel inequality.     

The identity and professional culture of the educator at the beginning of the university path in Italy

To work as an educator in Italy has required a specific university degree for only a few years now. This change has institutionalized the educational path regarding some factual knowledge and skills. However, the profession of educator also relates to an experiential culture and to personal motivations affecting and sustaining each individual's choice of the profession. This paper examines the ideas of professional identity held by a group of Italian students at the beginning of their college career. The sample includes two groups at the University of Padua, one group learning to work in social work, one group learning to work in health care. During the first three years of the new academic requirement, first-year students in both groups were qualitatively and quantitatively surveyed. In particular the study explores the reasons students orient towards these curricula, and the distinctive elements, competences, experiences and values they include in their image of an educator. Statistical multi-dimensional methods of data analysis are used.     

Research perspectives on culturally sensitive science education

Issues of culture and world view, and their impact on students' learning of science, have become increasingly important to science teachers. This paper provides a review of the development of science education research perspectives on culture and multiculturalism within the science classroom. The review draws on cross-disciplinary sources for its understanding and examines the work of Western and non-Western science education researchers. Reflections on the literature provide an insight into the Australian cross-cultural situation as the author considers the effect of culture on her own practices as a science educator and in a multicultural classroom.     

Searching for a Capacity Building Model in Social Work Education in China

This paper contains our reflections about our experiences in employing a capacity building model for training social workers to conduct community development work in rural China. Unlike the conventional approach to social work practicum, our approach advocates an educational practice of capacity building; not only for local people and learners, but for educators as well. It stresses that the educator should assume a non‐expert role in relating to his/her students so that the students will do the same with local people. We challenge the concept of the social work educator as an expert because it gives a teacher the power and authority to dominate students, which disempowers students during the learning process. In the same vein, we challenge the desire of social work students to become experts in rural development, which in turn disempowers local people from taking charge of the future direction of their lives in rural China. The capacity building approach subscribes to a critical pedagogy that calls for a re‐invention of self by challenging tradition and culture, and by developing academic knowledge, the habit of inquiry and critical curiosity about society, power, inequality, and social change.     

Ideas in Action: Teaching Qualitative Analytic Methods in Social Work Research through the Analysis of Song Lyrics

This article describes the innovative use of a pop culture source-song lyrics to augment the teaching of qualitative methods in social work research. The use of pop culture sources as learning tools in the MSW curriculum has the potential to enhance the learning experience for students. These techniques have not been applied in the content of MSW research classes. This approach could be advantageous over other typical data sources because it is more accessible to students while also being reflective of a collective identity of people in society. Future work should assess student and educator responses to this pedagogical approach.