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The hmong life history essay
The hmong life history essay
The hmong life history essay
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More handpicked essays just for you.
The hmong life history essay
The hmong life history essay
The hmong life history essay
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Recommended: The hmong life history essay
After researching the Hmong culture, I learned several interesting facts about their culture, ceremonial practices, and their views on death and dying of a loved one. Many people in the Hmong culture believe in multiple souls that reincarnate. Although for this to occur, these individuals believe that an honored deceased member must have a proper burial to enter the spirit world in a positive way. Funerals in the Hmong culture last for many days, and the more revered the deceased is the longer the funeral may be. Animal sacrifice is a common ritual performed at a Hmong funeral and the animal is used to provide food for the people attending the funeral (Purnell, 2014, p. 246).
3. Give specific examples of how health care professionals did not value or respond effectively to any of the Hmong values/beliefs you have listed in the questions above. What was the outcome of that cultural insensitivity. The Hmong traditions, beliefs and ways of life were often compromised at the hands of American society.
Ethnomedicine has been historically defined as any healthcare system not present in the West; now, ethnomedicine is defined as the any cultural beliefs which surround healing in a community. The Hmong—an ethnic group located within present day Laos, Vietnam, and Thailand—have a particular system of ethnomedicine which is described as personalistic. Within a personalistic system, an active agent is the underlying cause of a disease—or etiology. Humans can be the cause of the disease as well as a number of non-human and supernatural agents. When Lia Lee began seizing at three months of age, her parents understood that the active agent which caused her epilepsy was a door slamming which caused her soul to fly from her body, an illness called quag
When people hear about elderly individuals most will assume that they are wise, filled with endless amounts of wisdom, and have stories to pass down. Well, if an individual is an elderly Hmong male, then this is accurate. It has been said “Within the family, the eldest man would traditionally hold the utmost power and control and would possess final say regarding all family decisions” (Tatman 2004). Also, the elder adults are typically seen as clan leaders. Clan leaders make many decisions and approve of any major decisions (Cobb 2010).
However, I personally think it is wrong to convert to Christianity just to run away from what you are and I believe most Hmong family do so just for that reason. The culture is so rich and beautiful that it hurts to see a Hmong child not being able to speak Hmong. You identify yourself as Hmong; you are Hmong-American, but you can’t speak the language. I am ashamed that the parents of the child didn’t teach their children the language.
There are many differences in cultural practices between the Hmong and Americans. In the first chapter, soon after birth, the father in the Hmong family dug a hole at least two feet deep in the dirt floor and buried the placenta. Traditionally, if it was a girl, her placenta was buried under her parents’ bed; if it was a boy, his placenta was buried in a place of greater honor like near the base of the house’s central wooden pillar. In America, there are many policies in place that prevent people to take home the placenta of their children. It is usually taken to the laboratory and then disposed of as “biohazardous waste”.
“Choua”, which is my name, means wind in Hmong. Hmong, an Asian ethnicity who does not have a “land” or “home” to call. Many of us come from Laos or areas nearby like Thailand. In the Hmong culture, there are varieties of religions in the community, but two of the most common ones are animism and Christianity. There are two different perspectives of life in the Hmong community as well: American modernized and traditional.
Growing up as Hmong-American youth, I was raised by a father who joined the military when he was twelve years old. He was forced into the Vietnam war fighting for safety, peace, and a relationship with the United States of America. Through this military influence and discipline at such a young age, my father accepted the military lifestyle. He carried it over from the Vietnam war to my family today. Growing up, my father was always strict on me, especially when it came to my appearances and education.
Being a Hmong woman living in America, my parents always expected high academic achievements from me. I appreciate my culture because the expectations I receive makes me the person I am . Growing up my parents taught me well and taught me to be a proper Hmong woman in life. However, the twenty-first generation is different now, our thoughts on what we want and what we need are very different from what are parents want and need. When I was a kid, education was important, my parents taught me that if I did not study hard and do well, I would be living the life my parents were.
With this kind of situations it’s hard for young adults to attain a high school diploma or even finish secondary school, over half won’t finish high school and only 1% will go to college (“The Forgotten Americans”). In the 1990’s the high school dropout rate was around 17.3 percent (Harmon 2000) due to the fact of young adult working instead of going to school (Chahin 320). The students who have the most challenges in school are migrant children because their parents work during harvest season. When the harvest season starts parents have to leave up north and with them their kids as well, by leaving children have to leave school behind and leave early and when getting to their new home children have to start school late in the school year (“ The
A Hmong story cloth or Paj Ntaub, is a textile art that is embroidered and practiced by Hmong men and women to record and retell the stories of my Hmong community. And when I was little, I found one of my grandmother’s unfinished story cloths. It was raggedy, stained in one corner, and smelled of mold and mildew. The pink and green threads that were once so bright had become tangled and faded as it simply trailed of the embroidered art. On this story cloth, it told the story of desperate Hmong refugees crossing the Mekong river from Laos into Thailand.
MEMOIR: INTERVIEW WILLIAM WU I 'm a first generation Asian-American. I was born in Lima, Peru, right before my parents came to America from China, and we moved to America when I was one. Growing as a first generation American, my parents worked a lot. I can 't say that I wasn 't loved, but my bond with my parents was weak because I was always home alone, being babysat by others, or going out because they had to work.
Middle Adulthood During this stage in life, Erikson describes individuals in the generativity vs. stagnation stage (Capp, 2004). Individuals between the ages 40 to 65 have generally married, have a career and have their own families. Erikson refers to generativity as a concern of the next generation by guiding and establishing them.
But once they complete this stage, they tend to be fully prepared and able to complete the demand of latest technology based jobs. They will have the knowledge to make crucial decisions at a mature level that will be helpful in the long run. A different thing that would help this article would be to trying to get more evidence of culture differences and also trying to get a survey of forgotten young adults. This could help to see the other view of life. The young people who skipped this stage are managing in their lives.
Late Adulthood is the stage of the human life cycle where an individual nears the end of their life. The life expectancy in the United States has slowly increased over the years therefore allowed many to further analyze the physical, cognitive, and psychosocial development during late adulthood. The stage of late adulthood has been emphasized by ageism and the stereotypical "old" person but, will be further educated by the normative development of the life cycle of late adulthood. For the “old” experience dramatic changes in their development as they face loss, death, and illness.