Traditional Hmong Research Articles

The Application of Traditional Hmong Patterns in Contemporary Ceramic Designs

China's ethnic minority cultures, with thousands of years of historical past, have exceptionally rich and profound cultural values and material creations. However, given modern society's rapid industrialisation process, these indigenous cultures are frequently marginalization and fail to be widely absorbed into the global mainstream culture. Many traditional designs, decorations, and costumes are currently just emulating the ancient manner. Meanwhile, modern porcelain design emphasizes utilitarian use and the minimalist aesthetics of modernity. What novel sparks could be generated by merging China's distinct traditional cultural aspects with modern design concepts? Exploring how to inherit and innovate these traditions, as well as how to make the perfect integration of modern life and porcelain design, can not only play a unique role in our daily work and living environment, but also promote a deeper "dialogue" between porcelain and its users.

"One man, one life, one marriage": A qualitative analysis of Hmong women's divorce experiences.

Despite the rising divorce rates in some immigrant communities in the US, there has been scant scholarly attention on how immigrants experience divorce, particularly on the role of culture in the divorce process. The primary goal of the present study was to explore the diverse divorce experiences of Hmong immigrants in the United States. As a patrilineal and patriarchal community, divorce is generally frowned upon, with Hmong women often experiencing shame and stigma. A narrative design with nine Hmong women was used to capture their intricate stories that highlight such experiences. Using a thematic analysis, our findings highlighted the complexity and cultural nuances the women in our sample encountered from initiating divorce to the divorce itself: (1) No wants a divorce, (2) Divorce is the "last straw", (3) Varying divorce pathways, and (4) Navigating systems as a Hmong woman. For those who have increased knowledge of both the US American court system and divorce laws along with the traditional Hmong mediations, they may be more equipped in navigating systems. Yet as Hmong divorce practices are performed by Hmong men, Hmong women may struggle with finding their voice or support needed to advocate for their divorce. In such cases, the US court system may be more appealing in assisting their cause (e.g., custody). Professionals working with such communities should be culturally aware and attuned to the different marriage and divorce practices to understand both cultural and legal barriers for those seeking a divorce.

Political Trust and Festival Attachment: Influencing Residents' Engagement in Traditional Festivals.

Traditional festivals hold immense cultural and tourism value, but striking a balance between preservation and adaptation in the face of globalization is challenging. This study focuses on the Hmong New Year, the largest traditional festival in a prominent Hmong settlement in China. Through mixed research methods, it examines the impact of festival attachment and political trust on residents' attitudes toward festival tourism development. The results reveal the significant influence of festival attachment on residents' perception and judgment of festival tourism, with political trust playing a crucial moderating role. Successful repetition of festival activities fosters stable cognitive perceptions of festival tourism, outweighing potential risks. This research enhances our theoretical understanding of festivals and provides insights into the sustainable development of traditional Hmong festivals, offering support for studying traditional festivals in diverse cultural contexts.

Exploring Transboundary Spaces: A Comparison of Traditional Hmong Musical Identities in China and Thailand

Exploring Transboundary Spaces: A Comparison of Traditional Hmong Musical Identities in China and Thailand

Academically Achieving Hmong American Students in Higher Education

As the largest Asian-American ethnicity at one large public Institution of Higher Education in California, undergraduate Hmong students as a whole are falling behind other sub-groups in graduation rates. Fortunately, a handful of Hmong students do find their way through the challenges of their collegiate experiences to attain academic success. This study identified and connected with four high achieving undergraduate female Hmong American students at the IHE to explore the factors for a successful academic experience counter-narrative. This qualitative asset-based in-depth, semi-structured virtual interview approach allowed discovery into unique and shared narratives regarding their academic achievements. Verbatim transcript analyses in relation to the current literature on Hmong American college students and the frameworks of the Model Minority Myth, Critical Race Theory, and Microaggressions, illuminated important themes as considerations to cultivate increased undergraduate Hmong American student academic achievement. These included aspects of recognizing the mismatch of traditional Hmong cultural norms and the individualistic values of the U.S. IHE, supporting student self-advocacy, and increasing awareness of the Hmong ethnicity as distinct from other Asian groups to dismantle the harmful consequences of the Model Minority Myth on Hmong student success.

Conservation and Ethnobotanical Knowledge of a Hmong Community in Long Lan, Luang Prabang, Lao People's Democratic Republic

In 2012 and 2013 participatory ethnobotany explorations were undertaken with herbalists from the Hmong ethnic group of Long Lan village, in Luang Prabang, Lao People’s Democratic Republic. These investigations into the knowledge and experience of indigenous elders of Long Lan and surrounding villages sought to identify the relationship between the spiritual-cultural practices and livelihood uses of plants and their conservation. Information about 74 plant species of 49 families was recorded, including 25 herbs (17 perennial, 8 annual), 20 trees, 17 shrubs, 10 climbers, and 2 ferns. Analysis of quantitative ethnobotany scores indicated positive trends between uses and conservation practices for plants. The study suggests that the traditional Hmong cultural uses for plants may be a mechanism for the conservation of biodiversity in the rapidly deteriorating forests of Luang Prabang in the Lao People’s Democratic Republic. Tshawb nrhiav nroj tsuag tau muaj kev koom tes nrog cov kws tshuaj ntsuab Hmoob nyob rau zos Long Lan, Xeev Luang prabang, Los Tsuas Teb chaws tau pib tshawb los rau ntawm lub xyoo 2012 thiab 2013. Nrhiav txog lub laj lim thiab tswv yim ntawm cov laus neeg nyob zos Long Lan thiab cov zos nyob ib puag ncig twb yog ib qhov sij hawm muaj txiaj ntsig tau paub txog txoj kev cai coj siv nroj tsuag thiab pov hwm nyob nrog lub neej. Tau paub txog ntawm 74 hom tau muaj 49 yam (nroj tsuag) twb tau muab sau zoo, qhov nov muaj 25 yam tshuaj ntsuab (17 yam yog cov muaj hnub nyooj ntev thiab 8 yam yog cov muaj hnub nyooj luv), 20 yam yog cov ua ntoo, 17 yam yog cov nroj, 10 yam yog cov hmab, thiab 2 yam yog suab. Muab xam tau pom txog nroj tsuag muaj txiaj ntsig zoo heev rau ntawm txoj kev siv yoom thiab pov hwm nyob nrog lub neej. Qhov tshawb rhiav no tau ceeb toom txog tias txoj kev siv yoom nroj tsuag raws li txoj cai Hmoob coj yog ib txoj cai zoo rau ntawm kev pov hwm hav zoov hav tsuag rau qhov hav zoov niaj hnub no raug luaj ntov nyob rau xeev Luang prabang, los Tsuas Teb.

Shifts in Hmong Culture: Competing Medical Frameworks

The objective of this study was to examine how language contraction, acculturation, and perception of modernity impact medicinal practices among younger and older generations of Hmong. Focus groups were conducted with newly immigrated and well established Hmong adults (n=69) and children (n=68) in St. Paul/Minneapolis, MN, USA. Dominant themes were language contraction and cultural loss, with subthemes on household dynamics, the educational system, and Western versus traditional Hmong medicinal practices. As younger generations acculturate to the United States (US) environment, there is potential for a restructuring of their medical culture resulting in a loss or silencing of pertinent cultural information regarding traditional medicine and therapies. The information from this study will be useful for educators, community leaders and health professionals to better understand changes occurring within the Hmong culture as traditions and cultural practices acculturate to the US environment.

Assessing body image issues and body satisfaction/dissatisfaction among Hmong American children 9–18 years of age using mixed methodology

This study investigated body image issues and the usefulness of self-reported measurements among Hmong American children, 9–18 years using mixed methodology. Twelve focus groups were conducted ( n = 68) and a silhouette drawing instrument and six questions pertaining to body image were administered ( n = 335). About 50% of the children were either overweight or obese and 23% were short statured relative to US norms. About 70% of the girls and 53% of the boys selected smaller body ideals than their perceived body sizes. Further, 21% of the girls and 31% of the boys were satisfied with their bodies. Children underestimated their weights and overestimated their heights. During focus groups children reported that parents, peers, and media influenced their body image perceptions. Our results indicate that the majority of Hmong children are dissatisfied with their bodies and tend to endorse American ideals of beauty and attractiveness rather than the heavier, traditional Hmong body ideals supported by their parents.

Perception of Barriers to Immunization Among Parents of Hmong Origin in California

We explored factors associated with perception of barriers to immunization among parents of Hmong origin in California, whose children experience persistent immunization inequities even with health insurance. A partnership of academic researchers and members of the Hmong community conducted a community-based participatory research project. We collected data in naturalistic settings with a standardized instrument. We analyzed responses from 417 parents and caregivers and created a structural equation model to determine factors that contributed to perceived barriers. Of 3 potential contributing factors to perceived barriers-nativity, socioeconomic position, and use of traditional Hmong health care (i.e., consulting shamans and herbalists)-the latter 2 significantly predicted higher perceived barriers to immunization. Nativity, indicated by years in the United States, age of arrival in the United States, and English language fluency, did not predict perceived barriers. Interventions aimed at reducing immunization inequities should consider distinct sociocultural factors that affect immunization rates among different refugee and immigrant groups.

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.

Communicating (Birth Defects) Prevention Information to a Hmong Population in Wisconsin: A Study of Cultural Relevance

Compelling research from the early 1990s indicated a strong correlation between the consumption of the B-vitamin folic acid and the prevention of a serious birth defect (neural tube defect) in infants. This article examines numerous challenges the author faced when attempting to produce a culturally relevant folic acid brochure for Hmong women of childbearing age in LaCrosse, Wisconsin, part of a broad folic acid education program. An immediate challenge arose from the traditional Hmong belief that birth defects can be either a curse or a gift, “preassigned” in a former life and therefore not preventable. Other challenges that were addressed included language, acculturation and nutrition, literacy, attitudes toward Western health care practices, and attitudes toward taking medications, including a daily multivitamin. In order for public health communicators to reach increasingly diverse ethnic and cultural identities with important health messages, it is essential that project planning start from the target group's cultural context. It is hoped that the lessons learned through this project can be applied to other communications efforts with other cultural groups.

Cervical cancer among Hmong women in California, 1988 to 2000

Background The Hmong immigrated to the United States from Laos after the Vietnam conflict ended. Hmong encounter numerous readjustment issues, including health care. Traditional Hmong health beliefs and practices encompass more spiritual than biological etiologies. Hmong usually seek the first course of treatment from traditional healers, as they had in Laos. This practice delays early diagnosis and treatment of disease because biomedicine is used only as a last resort. This study examined cervical cancer incidence, mortality, and other tumor characteristics in the Hmong female population of California between 1988 and 2000. Methods Data from the California Cancer Registry were used to calculate annual average incidence, mortality, and age-specific rates for Hmong women diagnosed with cervical cancer. The population at risk was estimated with linear interpolation using data from the 1990 and 2000 censuses. Results Hmong women experienced incidence and mortality rates three and four times higher than Asian/Pacific Islander and non-Hispanic white women, respectively. Fifty-one percent of Hmong women chose no treatment, compared to 5.8% for Asian/Pacific Islander women and 4.8% for non-Hispanic white women. Hmong women aged ≥40 years carried an unequal burden of cervical cancer. They were more likely to be diagnosed with cervical cancer at later stages and poorer histologic grades, and had a lower survival rate than younger Hmong females. Conclusions Cervical cancer is clearly a public health issue that threatens the health and well-being of Hmong women. Culturally sensitive screening and prevention programs need to be developed to target older Hmong women using bilingual and bicultural Hmong women health educators using verbal communication.

Death in Birth: The Cultural Construction of Stillbirth, Neonatal Death, and Maternal Death among Hmong Women in Australia

This article is a detailed exploration of traditional Hmong explanations about death in birth. It is based on an ethnographic study with Hmong now living in Australia. The discussion encompasses stillbirth, neonatal death, and maternal death, as well as the ethnomedical knowledge and practices which pertain to death in birth. Stillbirth and neonatal death are perceived as non-significant events where no burial ceremony is needed. However, with a maternal death, a proper burial ritual must be performed to ensure that the soul of the dead person can be reborn again. The Hmong have several layers of explanations about the causes of death in birth. These include personal attribution, the nature of being, the soul, the supernatural beings, and the mandate of life. Most death in birth cannot be helped but in some situations it may be prevented. In this case a shaman and other traditional healers are consulted. The article finishes with discussions on the importance of life in birth and the value of children in Hmong culture.

When the Baby Falls!: The Cultural Construction of Miscarriage Among Hmong Women in Australia

ABSTRACT In this paper, traditional Hmong explanations about miscarriage and the ethnomedical knowledge and practices which pertain to it are explored. They are derived from in-depth interviews and participant observation with the Hmong who are now living in Melbourne, Australia. The loss of pregnancy creates considerable anxiety in Hmong society. This is not only because it calls for a socially justifiable explanation for a family's failure to extend their lineage, but also reduces the venue for a soul to be re-born into the family. This is a threat for Hmong society since it means the extinction of the family, clan and lineage and hence Hmong society. The cultural construction of the causes of miscarriage among the Hmong surrounds two main categories: the natural world which is related to the woman's body and her behaviour; and the supernatural world. These explanations point to the influence that individuals, both living and dead, have on pregnancies. In traditional Hmong society, health is perceived as a harmony between the social, and religious or supernatural realm. A woman being unable to bring forth an offspring because of miscarriage indicates disharmony with the living and/or between the living and the dead.

Case Study: Making Room for Alternatives

RS is a ten-year-old Hmong (Southeast Asian) boy with a long history of hemodialysis for end-stage renal disease and hypertension. His parents clearly cared deeply for their son and had been compliant with treatment, but were suspicious about his medical care and his need to continue dialysis. Without notifying their pediatric nephrologist, they took their son off dialysis and traveled to a medical center several hundred miles away. When RS failed to appear for his appointments, a referral was made to Children's Protective Services (CPS). When RS's records were requested by the consulting medical center, CPS was contacted and they intervened by removing RS from his parents' care and placing him in a temporary foster home. RS resumed his dialysis and his parents cooperated with family reunification counseling and agreed to comply with all required medical care. RS was returned to his family several weeks after placement but this incident clearly increased his parents' distrust of the medical team. Several months later, RS was admitted to the hospital after becoming febrile. The line used for his dialysis was infected with Staph. aureus. A routine chest X-ray revealed a complete opacification of his left chest. A chest tap was performed and it revealed that RS had a hemothorax with old, thickened blood surrounding his left lung. A surgical consult suggested that he would require immediate surgery to clear out the blood so that his left lung could possibly return to function. At first, RS's family agreed to this procedure, but they changed their mind after a few hours and rescinded their consent. RS's family, communicating through a translator, stated that they felt that the blood was the result of RS's poor care by his physician and that the hospital wanted to do the surgery to destroy the evidence. They also communicated a strong desire to have RS receive Hmong shaman intervention to treat his lung. An ethics consultation was requested and the options were reviewed. Some members of the treatment team felt that CPS should remove RS from his family and place him in foster care permanently to assure compliance with medical care. Others were less sure that the hemothorax was treatable with surgery--the blood had been present for quite some time and may have permanently affected his left lung. The hospital has a long tradition in working with children of Hmong ancestry and agreed to invite the shaman to come to the hospital to provide alternative treatment. Traditional Hmong health practices are based on the belief that spirits cause illness and that spiritual healing can remove their harmful influence. Healers in the community specialize in treating various specific spiritual illnesses, using a variety of herbs and roots, which are often boiled and made into a tea. The healer may also tie a spirit string around the wrist of the ill person to ward off harmful spirits, or at times perform animal sacrifices to appease the spirits. As some treatments involve the need for heating or igniting different materials, it was suggested that RS's bed could be moved to a interior courtyard of the hospital during these procedures. However, the Hmong shaman told RS'S family that he felt it would be best if RS were discharged home so that he could conduct the ritual healing on a daily basis over a seven to ten-day period. A second ethics consultation session was held and the physician agreed to discharge RS home for shaman treatment. The family agreed to attend a formal ethics meeting three days after discharge so that everyone's concerns could be aired completely. At the meeting, RS's parents reported that the shaman said that if he successfully treated the lung, the cause of the bleeding was spiritual in nature and they should continue to work with RS's doctors. If he was unsuccessful, RS's family was led to believe that the bleeding was then caused by the doctor's poor practice of medicine and they would not want to continue dialysis. …

Translating Experience and the Reading of a Story Cloth

Laotian Hmong artists in Thai refugee camps have developed aform of narrative, pictorial textile art that depicts scenes, stories, and daily activities of traditional Hmong cultural life. These embroidered story cloths, created largelyfor export to the United States, also testify to the combat, destruction, and loss of life that precipitated the exodus of Hmong and other ethnic populationsfrom Laos. Story cloths are key texts that enact concepts of historicity, cultural identification, intercultural communication, and collective action.

Building cultural Bridges: U.S. Health Programs for indochinese refugees

"They came to the door and took our baby away" {Columbus Citizen Journal, 1984}. In Twentieth Century Columbus, Ohio, Laotian parents Vans Pao and Chee Yong Kue found themselves enmeshed in a nightmarish Third Wave time warp. The dilemma was the health of their 5-month old son, Franklin. Their choices? permit surgeons to remove his eyes or lose custody of the child. Western doctors diagnosed Franklin as suffering from retinoblastoma. They predicted he would die without the operation. Initially the Kue's cooperated. They pursued parallel consultation from both modern medicine and traditional Hmong medicine--including shamans and herbalists in the larger Hmong community in Detroit, Michigan. Their hope was the hope of parents anywhere--to avoid the mutilating operation and still save their child's life and sight. Their attempts to coexist in both cultures ended when the local county children's services obtained a court order gaining custody and allowing surgeons to perform the operation. The Kue's reacted by taking Franklin out of the hospital against Western medical advice. The county prosecutor's office promptly filed felony charges against them of endangering a child.