I'm pretty sure Bruce Campbell has the greatest chin in Hollywood. It's quite possible he has the greatest chin outside Hollywood as well.
Over the weekend I concluded the swellest week ever with a few stellar events:
1) Seeing "My Name is Bruce" along with his live and in-person chin at the Lagoon.
I first heard about the "Evil Dead" movies in high school. A friend of mine thought "Evil Dead 2" was the greatest film ever made and I had to do some investigation on my own. I, of course, came to a similar conclusion: although it may not be the greatest it is definitely in my Top 10. Once in college I discovered that every Halloween, the Coffmann Union Theater (at the U of MN) played all three flicks back to back...to back! The audience was always quite vocal during these performances and every time I see the movies I retain the urge to shout "Bruce!" at random intervals...
2) Getting my apartment clean (except for one room) and finishing my laundry!
3) Discovering my new most favorite bar, Chatterbox. if you haven't been you must drop everything, do not pass go, do not collect $200, and proceed there immediately. Besides brewing their own beer and having an extensive menu, they have an impressive collection of board games one may check out for free and, for a small charge, an equally impressive selection of Atari, Sega, and original Nintendo games. My socks were definitely rocked!
I am a little over a week away from getting back to karate and running. Damn school is getting in the way of my six-pack! Let's all hope I survive finals week in one piece.
Press on.
Tuesday, December 9, 2008
Thursday, December 4, 2008
The Swellest Week Ever
Apparently I'm in quite the write-y mood lately so here is an update on the swellest week ever. The best part? It's not even over yet!
Sweet.
So let me count the ways in which it has been swell:
1. Watching Blood Car again.
2. Being reminded how sweet Dylan Hicks is.
3. Watching LOTR while cleaning my apartment.
4. The Vikings kicked some Bear behind on Sunday.
5. Visited the fam and laughed until my sides hurt at all the funny things my 1 1/2 year old nephew was doing.
6. Dancing with my nephew; the kid's got some moves!
7. Getting another 100% on a math test.
8. Singing karaoke at U Otter Stop Inn.
9. Just going to a place called U Otter Stop Inn!
10. Writing a 9 page paper I am rather proud of (see previous entry if you dare).
11. Seeing dead people. Literally.
12. Starting my first IV on one of the nurses brave enough to let me poke her!
13. Did I mention I started an IV? Eat your heart out new-grads, I got mine checked off and I haven't even started yet!
14. Making lists for no reason.
15. Baking Vegan Raspberry Almond Torte Cookies and making my apartment smell of yummy deliciousness.
16. The lecture on the digestive system = saying poop in class and discussing, at length, the "vomit center" located in the 4th ventricle of the brain.
17. Three words: reproductive system lecture. Damn I love anatomy!
18. Discovering 2 new uses for Colgate toothpaste that have nothing to do with teeth!
19. ???
What's next? Well for sure seeing Stace Face and Bruce Campbell on Friday night but I can't wait to find out the rest!
Press on.
Sweet.
So let me count the ways in which it has been swell:
1. Watching Blood Car again.
2. Being reminded how sweet Dylan Hicks is.
3. Watching LOTR while cleaning my apartment.
4. The Vikings kicked some Bear behind on Sunday.
5. Visited the fam and laughed until my sides hurt at all the funny things my 1 1/2 year old nephew was doing.
6. Dancing with my nephew; the kid's got some moves!
7. Getting another 100% on a math test.
8. Singing karaoke at U Otter Stop Inn.
9. Just going to a place called U Otter Stop Inn!
10. Writing a 9 page paper I am rather proud of (see previous entry if you dare).
11. Seeing dead people. Literally.
12. Starting my first IV on one of the nurses brave enough to let me poke her!
13. Did I mention I started an IV? Eat your heart out new-grads, I got mine checked off and I haven't even started yet!
14. Making lists for no reason.
15. Baking Vegan Raspberry Almond Torte Cookies and making my apartment smell of yummy deliciousness.
16. The lecture on the digestive system = saying poop in class and discussing, at length, the "vomit center" located in the 4th ventricle of the brain.
17. Three words: reproductive system lecture. Damn I love anatomy!
18. Discovering 2 new uses for Colgate toothpaste that have nothing to do with teeth!
19. ???
What's next? Well for sure seeing Stace Face and Bruce Campbell on Friday night but I can't wait to find out the rest!
Press on.
Wednesday, December 3, 2008
essay fun
Since I labored all weekend and all day on this essay for my cultural anthropology class I thought it prudent to share with y'all. It is 9 pages short. Yes kids, SHORT! I spend the entire day today cutting it down as it was about 12 pages in its original form. Guess how long it was supposed to be? 3-4 pages and/or 750-1000 words. WHAT???!!! That's crazy! How can I possibly write a comprehensive essay in that amount of space? Geez. Let's just hope I don't lose too many points for having a lot to say on what I think is an interesting topic. So here it is, the short SHORT version:
AMERICAN ADAPTATIONS TO TRADITIONAL GENDER RELATIONS AMONG HMONG IMMIGRANTS
INTRODUCTION
American culture is rich with stories of a variety of immigrant populations arriving in pursuit of the “American dream” of wealth and prosperity through hard work. Some immigrants, such as many Hmong, are here not by choice but rather, to escape ethnic persecution in their native land. Many Hmong have escaped their homeland of Laos as political refugees under Communist regime due to their involvement in aiding American forces during the Vietnam War. Since their arrival in America, the Hmong have been forced to undergo many cultural changes. One of the most significant changes is in traditional versus modern gender relations. Traditional Hmong culture views women as inferior to men and many immigrants have trouble adapting to American cultural standards of gender equality. In the book, “I Begin My Life All Over” by Lillian Faderman and Ghia Xiong, the experience of many Hmong immigrants are described in their own words. One section, entitled “Women and Men,” describes in detail some of the difficulties the Hmong have had merging traditional Hmong gender relations with modern American practices. Of note, the practices of kidnap marriage and polygamy have undergone drastic upheavals due to differences in American culture. Unfortunately, while many of the disparities between men and women have begun to erode, progress is not always apparent in the day-to-day domestic life of the American Hmong.
TRADITIONAL HMONG GENDER RELATIONS
Stemming from ancient Hmong folklore, women are thought of as inferior and treated as such in Hmong society. According to legend, the first humans lived in an earthly paradise knowing not the meaning of hard work or death. They relied on the plentiful earth for sustenance and were joyful and content until one day; a woman drank water from a forbidden stream and ate the forbidden white strawberry. Because of this, the first humans were cast out of their paradise forever and forced to toil hard for food and die at the end of their lives. This original sin is inherited by all women and for this they are treated inferior.
Hmong society, reflecting the notion that men are superior, is patriarchal, patrilineal, and patrilocal. Women are not legally considered a person in Laos and therefore may not participate in government or negotiate contracts. Women have no say over when or whom to marry and usually, a “bride piece” is paid to her family in exchange for marriage. Men, his male relatives and the male relatives of his desired bride are the sole negotiators in marriage proceedings. So-called “catch-hand” or kidnap marriages are common where a young girl is kidnapped from her family by a man wishing to marry her. Because a young, virginal bride is desired, her fate is sealed after spending one night with his family and her family usually agrees to the union. Men are permitted to marry multiple wives but women may not marry more than one husband. If a woman wants a divorce, she may initiate one but not without considerable cost to her and her family including the significant loss of reputation within the family and community at large. Her family must also return the bride piece, her husband retains rights to any children, and the woman is considered damaged goods making remarriage difficult.
The inferior status of women permeates well beyond the legal realm. When a girl is born, instead of honoring her placenta as with a boy’s, hers is buried in shame underneath the bed. Education is irrelevant because as soon as a girl marries she no longer contributes to her family of origin. Once married, she is expected to bear many children, especially sons, and take care of her in-laws and their children. Women’s bodies are considered dirty during menstruation and for one month post-partum. They must always walk 5 steps behind men and it is tradition that during meals, men are served first and separate from women.
Changes in traditional gender relations between Hmong men and women began in refugee camps in Thailand. There, financial opportunities previously unavailable in Laos arose for women by selling stitchery. For the first time, women could contribute to the financial security of the family giving them power and a sense of independence. In Laos, it is now possible for women and girls to attend school. Education is a quintessential solution for oppression and ignorance; because of it, women and girls in Laos are now demanding equality.
These changes, and many more, continue here in America as each new generation of Hmong decide which of their traditional ways to keep and which to discard in the name of progress and assimilation. Many Hmong men are unemployed and women have become the sole breadwinners selling needlework. The importance of bearing children is far less due to the financial hardships a large family incurs. Because of American laws, girls are required to earn an education and are not permitted to marry before the age of 16. Daughters are now expected to finish high school before getting married. Modern marriage is not always arranged by relatives or via kidnap. Polygamy may be practiced unofficially, but is not legally recognized.
There is a generational gap regarding attitudes involving change and despite much progress in gender equity, domestic life remains much the same. Newlyweds are still expected to reside with the man’s family and the new bride is expected to care for her in-laws and their family. Strict gender roles in the home are still ingrained as described by participants in the New Year Miss Hmong pageant. When asked about their hobbies, the girls, none of whom desired to be housewives, maintained rather traditional responses:
“’In my spare time I like to help my parents and do work around the house.’ ‘My favorite thing to do when I am not studying is cook for the family.’ My hobby is taking care of children.’” (130)
Each of the participants had aspirations to become career professionals but not one had an identity or expressed interests beyond career and family. Interestingly enough, when probed about their career choices, many responded with a desire not for personal success, but rather, for a chance to financially support her husband or future husband in his dreams and goals.
SPECIFIC ADAPTATIONS TO CATCH-HAND MARRIAGE AND POLYGAMY
Many traditional Hmong relationships between men and women have been adapted to comply with an American culture where feminism and equality are often taken for granted. The adaptation of catch-hand marriages was necessary because kidnapping is illegal in America. Shone Yang, a Hmong immigrant and college student describes an American ramification of this type of marriage:
“Today it is still happening in the United States, but not very much, because the girl or her family calls the police.” (134)
Being thrown in jail is not conducive to marriage so changes had to be made to the old tradition. Unfortunately, when traditions are altered, there are no rules and sometimes things don’t work out as planned. One such situation happened to Phooj Thao (pseudonym) who tried his version of an Americanized catch-hand marriage with another Hmong girl. The two met and fell in love while students at a junior college. Instead of kidnapping her unawares, he asked her to come home with him implying that they would be married. She agreed and upon arrival, Thao announced to his father he had brought home a wife. Unfortunately, upon hearing of her location and intent to marry Thao from his male relatives, the girl’s female relatives arrived to bring her home. After much argument and objection, the girl’s relatives called the police and unfortunately, despite what had been promised to Thao in private, the girl did not openly object to returning home with her relatives. Thao describes the scene that day:
“…she did not say anything to the police, and that was when she let the ladies pull her away. She was crying, but she did not open her mouth.” (142)
Thao never saw her again. In line with traditional Hmong values and in contrast to American culture, a Hmong girl is not always free to choose whom to marry. She desires the choice but will often object in silence as her relatives decide for her. The means by which a marriage is arranged have been modified but ultimately, the family retains the right to decide whom a girl should marry.
Another necessary adaptation of traditional Hmong gender relations is in the practice of polygamous marriages. Because it is illegal, immigrants with multiple wives must legally unwed all but one. Because of this, it is accepted in Hmong culture for men, not women, to have extra-marital affairs. Sometimes, a man will unofficially marry more than one woman. Elizabeth Mee Vang’s husband wanted to do just that but she vehemently objected. She describes how hurtful and hypocritical this practice is and wishes Hmong men would consider the feelings of the women they hurt:
“I would just like for men to see us women having two husbands, and then see how they feel. Men are the most jealous of all. They get mad at you even if you’re just talking to your cousin who happens to be a man, if they don’t know him.” (144)
This double-standard is frustrating to Vang who wants desperately to be seen and treated as an equal. American standards of equality, while encouraging for women such as Vang, have presented Hmong men with the challenge of understanding their oppressive behaviors and sometimes forcing them to make adjustments. Vietnam War veteran Soua Teng Vang (no relation to Elizabeth Mee Vang) thinks his worst problem after arriving in America is not being able to control his wife. He has been arrested many times after his wife has called the police during arguments and has trouble understanding why women are “given” so many rights in America. He thinks men are dying in their sleep because they are too stressed over the upheaval in gender relations:
“It seems like anything I do I could get in trouble for. I guess this might be one of the reasons why our Hmong men die in our sleep, why we have sudden death syndrome. First we had a tragic war, and now our young men can’t really deal with the change in our caste system.” (146)
Faderman and Xiong describe this syndrome as Sudden Unexpected Nocturnal Death Syndrome. According to their book, it occurs among otherwise healthy immigrant men. Neither the authors nor Soua Teng Vang provide information beyond speculation as to the real epidemiology of this illness.
While many other necessary adaptations to traditional Hmong culture exist, the changes required for kidnap marriage and polygamy were enforced immediately due to laws banning such practices here in America. This made change inevitable simply to enter the country and to function as a law-abiding citizen.
CONCLUSION
Immigrants from every corner of the world come to America seeking a better life. Whether the choice is voluntary or not, each immigrant must deal with issues in merging the culture from whence they came and the unique culture that exists in their new home. For the Hmong, a big challenge must be overcome as traditional gender relations regarding women as inferior clash with modern ideas of feminism. Long-held beliefs that women are not equal to men are challenged and ultimately doomed. The practices of catch-hand marriages and polygamy are especially troublesome as each carries legal consequences in America therefore making change necessary and sudden. Adaptations are needed as each generation struggles to find an identity in an ever-evolving society. While change may seem drastic to first-generation Hmong, it can seem tedious and slow to second and third-generation immigrants who find that little has changed in domestic life. Mai Xiong (pseudonym) describes just how little things have changed from the time her parents were in Laos to the present where she, as a daughter-in-law, is still expected to do all the cooking and cleaning for her husband’s family despite her busy school schedule. In essence, she has two full-time jobs with no expectation of help from her husband or anyone else in his family. The burden is hers and hers alone. Compounding this is the fact that men are still required to eat before the women, thus doubling her work at dinner-time leaving her little time for her studies. Her situation punctuates the fact that the Hmong have a long way to go before women are truly seen and treated as equal to men. There is hope, as Ia Vang Xiong’s father states:
“’At this time and age it makes no difference whether she’s a girl. Here in America there is no difference.’” (163)
As a first-generation immigrant this statement provides a glimmer of hope that change involving gender relations, while necessary, is possible even in the eyes of men.
POSTSCRIPT
I learned a lot during the process of this essay. It was interesting and heart-wrenching to read more about the history of the Vietnam War and Hmong involvement with American troops. I did not realize the extent of their involvement, with as many as 50% of the adult male population dying in the name of America only to be shunned and kept hidden from the society they died to represent.
As a pre-nursing student I questioned the validity of statements made regarding Sudden Unexpected Death Syndrome and came across an interesting article in the International Journal of Epidemiology (cited below). According to the article by Goh, Chao, Heng, Koo, and Poh entitled “Epidemiology of Sudden Unexpected Death Syndrome among Thai Migrant Workers in Singapore” the cause of the syndrome is actually attributed to anomalies in the conduction system of the heart, not unruly wives or stress involving gender relations. If what Vang thought were true, men of all backgrounds would be dying left and right.
Finally, as an American woman growing up in the so-called “post-Feminist era,” I find it appalling that women are treated with such disdain and hatred. It angers me that we are still considered less-than our male counterparts in Hmong culture. It is also fascinating to see how much American gender relations have changed in a single generation and how much progress has yet to be made. I think that despite the unfortunate circumstances of their arrival, and the hardships that must be endured in order to change long-held ideologies about gender relations, the Hmong are making significant progress but like us, still have a long way to go.
BIBLIOGRAPHY
L FADERMAN, with G XIONG
I Begin My Life All Over
K T GOH, T C CHAO, B H HENG, C C KOO, and S C POH
Epidemiology of Sudden Unexpected Death Syndrome among Thai Migrant Workers in Singapore
Int. J. Epidemiol. 22: 88-95.
---
Press on.
AMERICAN ADAPTATIONS TO TRADITIONAL GENDER RELATIONS AMONG HMONG IMMIGRANTS
INTRODUCTION
American culture is rich with stories of a variety of immigrant populations arriving in pursuit of the “American dream” of wealth and prosperity through hard work. Some immigrants, such as many Hmong, are here not by choice but rather, to escape ethnic persecution in their native land. Many Hmong have escaped their homeland of Laos as political refugees under Communist regime due to their involvement in aiding American forces during the Vietnam War. Since their arrival in America, the Hmong have been forced to undergo many cultural changes. One of the most significant changes is in traditional versus modern gender relations. Traditional Hmong culture views women as inferior to men and many immigrants have trouble adapting to American cultural standards of gender equality. In the book, “I Begin My Life All Over” by Lillian Faderman and Ghia Xiong, the experience of many Hmong immigrants are described in their own words. One section, entitled “Women and Men,” describes in detail some of the difficulties the Hmong have had merging traditional Hmong gender relations with modern American practices. Of note, the practices of kidnap marriage and polygamy have undergone drastic upheavals due to differences in American culture. Unfortunately, while many of the disparities between men and women have begun to erode, progress is not always apparent in the day-to-day domestic life of the American Hmong.
TRADITIONAL HMONG GENDER RELATIONS
Stemming from ancient Hmong folklore, women are thought of as inferior and treated as such in Hmong society. According to legend, the first humans lived in an earthly paradise knowing not the meaning of hard work or death. They relied on the plentiful earth for sustenance and were joyful and content until one day; a woman drank water from a forbidden stream and ate the forbidden white strawberry. Because of this, the first humans were cast out of their paradise forever and forced to toil hard for food and die at the end of their lives. This original sin is inherited by all women and for this they are treated inferior.
Hmong society, reflecting the notion that men are superior, is patriarchal, patrilineal, and patrilocal. Women are not legally considered a person in Laos and therefore may not participate in government or negotiate contracts. Women have no say over when or whom to marry and usually, a “bride piece” is paid to her family in exchange for marriage. Men, his male relatives and the male relatives of his desired bride are the sole negotiators in marriage proceedings. So-called “catch-hand” or kidnap marriages are common where a young girl is kidnapped from her family by a man wishing to marry her. Because a young, virginal bride is desired, her fate is sealed after spending one night with his family and her family usually agrees to the union. Men are permitted to marry multiple wives but women may not marry more than one husband. If a woman wants a divorce, she may initiate one but not without considerable cost to her and her family including the significant loss of reputation within the family and community at large. Her family must also return the bride piece, her husband retains rights to any children, and the woman is considered damaged goods making remarriage difficult.
The inferior status of women permeates well beyond the legal realm. When a girl is born, instead of honoring her placenta as with a boy’s, hers is buried in shame underneath the bed. Education is irrelevant because as soon as a girl marries she no longer contributes to her family of origin. Once married, she is expected to bear many children, especially sons, and take care of her in-laws and their children. Women’s bodies are considered dirty during menstruation and for one month post-partum. They must always walk 5 steps behind men and it is tradition that during meals, men are served first and separate from women.
Changes in traditional gender relations between Hmong men and women began in refugee camps in Thailand. There, financial opportunities previously unavailable in Laos arose for women by selling stitchery. For the first time, women could contribute to the financial security of the family giving them power and a sense of independence. In Laos, it is now possible for women and girls to attend school. Education is a quintessential solution for oppression and ignorance; because of it, women and girls in Laos are now demanding equality.
These changes, and many more, continue here in America as each new generation of Hmong decide which of their traditional ways to keep and which to discard in the name of progress and assimilation. Many Hmong men are unemployed and women have become the sole breadwinners selling needlework. The importance of bearing children is far less due to the financial hardships a large family incurs. Because of American laws, girls are required to earn an education and are not permitted to marry before the age of 16. Daughters are now expected to finish high school before getting married. Modern marriage is not always arranged by relatives or via kidnap. Polygamy may be practiced unofficially, but is not legally recognized.
There is a generational gap regarding attitudes involving change and despite much progress in gender equity, domestic life remains much the same. Newlyweds are still expected to reside with the man’s family and the new bride is expected to care for her in-laws and their family. Strict gender roles in the home are still ingrained as described by participants in the New Year Miss Hmong pageant. When asked about their hobbies, the girls, none of whom desired to be housewives, maintained rather traditional responses:
“’In my spare time I like to help my parents and do work around the house.’ ‘My favorite thing to do when I am not studying is cook for the family.’ My hobby is taking care of children.’” (130)
Each of the participants had aspirations to become career professionals but not one had an identity or expressed interests beyond career and family. Interestingly enough, when probed about their career choices, many responded with a desire not for personal success, but rather, for a chance to financially support her husband or future husband in his dreams and goals.
SPECIFIC ADAPTATIONS TO CATCH-HAND MARRIAGE AND POLYGAMY
Many traditional Hmong relationships between men and women have been adapted to comply with an American culture where feminism and equality are often taken for granted. The adaptation of catch-hand marriages was necessary because kidnapping is illegal in America. Shone Yang, a Hmong immigrant and college student describes an American ramification of this type of marriage:
“Today it is still happening in the United States, but not very much, because the girl or her family calls the police.” (134)
Being thrown in jail is not conducive to marriage so changes had to be made to the old tradition. Unfortunately, when traditions are altered, there are no rules and sometimes things don’t work out as planned. One such situation happened to Phooj Thao (pseudonym) who tried his version of an Americanized catch-hand marriage with another Hmong girl. The two met and fell in love while students at a junior college. Instead of kidnapping her unawares, he asked her to come home with him implying that they would be married. She agreed and upon arrival, Thao announced to his father he had brought home a wife. Unfortunately, upon hearing of her location and intent to marry Thao from his male relatives, the girl’s female relatives arrived to bring her home. After much argument and objection, the girl’s relatives called the police and unfortunately, despite what had been promised to Thao in private, the girl did not openly object to returning home with her relatives. Thao describes the scene that day:
“…she did not say anything to the police, and that was when she let the ladies pull her away. She was crying, but she did not open her mouth.” (142)
Thao never saw her again. In line with traditional Hmong values and in contrast to American culture, a Hmong girl is not always free to choose whom to marry. She desires the choice but will often object in silence as her relatives decide for her. The means by which a marriage is arranged have been modified but ultimately, the family retains the right to decide whom a girl should marry.
Another necessary adaptation of traditional Hmong gender relations is in the practice of polygamous marriages. Because it is illegal, immigrants with multiple wives must legally unwed all but one. Because of this, it is accepted in Hmong culture for men, not women, to have extra-marital affairs. Sometimes, a man will unofficially marry more than one woman. Elizabeth Mee Vang’s husband wanted to do just that but she vehemently objected. She describes how hurtful and hypocritical this practice is and wishes Hmong men would consider the feelings of the women they hurt:
“I would just like for men to see us women having two husbands, and then see how they feel. Men are the most jealous of all. They get mad at you even if you’re just talking to your cousin who happens to be a man, if they don’t know him.” (144)
This double-standard is frustrating to Vang who wants desperately to be seen and treated as an equal. American standards of equality, while encouraging for women such as Vang, have presented Hmong men with the challenge of understanding their oppressive behaviors and sometimes forcing them to make adjustments. Vietnam War veteran Soua Teng Vang (no relation to Elizabeth Mee Vang) thinks his worst problem after arriving in America is not being able to control his wife. He has been arrested many times after his wife has called the police during arguments and has trouble understanding why women are “given” so many rights in America. He thinks men are dying in their sleep because they are too stressed over the upheaval in gender relations:
“It seems like anything I do I could get in trouble for. I guess this might be one of the reasons why our Hmong men die in our sleep, why we have sudden death syndrome. First we had a tragic war, and now our young men can’t really deal with the change in our caste system.” (146)
Faderman and Xiong describe this syndrome as Sudden Unexpected Nocturnal Death Syndrome. According to their book, it occurs among otherwise healthy immigrant men. Neither the authors nor Soua Teng Vang provide information beyond speculation as to the real epidemiology of this illness.
While many other necessary adaptations to traditional Hmong culture exist, the changes required for kidnap marriage and polygamy were enforced immediately due to laws banning such practices here in America. This made change inevitable simply to enter the country and to function as a law-abiding citizen.
CONCLUSION
Immigrants from every corner of the world come to America seeking a better life. Whether the choice is voluntary or not, each immigrant must deal with issues in merging the culture from whence they came and the unique culture that exists in their new home. For the Hmong, a big challenge must be overcome as traditional gender relations regarding women as inferior clash with modern ideas of feminism. Long-held beliefs that women are not equal to men are challenged and ultimately doomed. The practices of catch-hand marriages and polygamy are especially troublesome as each carries legal consequences in America therefore making change necessary and sudden. Adaptations are needed as each generation struggles to find an identity in an ever-evolving society. While change may seem drastic to first-generation Hmong, it can seem tedious and slow to second and third-generation immigrants who find that little has changed in domestic life. Mai Xiong (pseudonym) describes just how little things have changed from the time her parents were in Laos to the present where she, as a daughter-in-law, is still expected to do all the cooking and cleaning for her husband’s family despite her busy school schedule. In essence, she has two full-time jobs with no expectation of help from her husband or anyone else in his family. The burden is hers and hers alone. Compounding this is the fact that men are still required to eat before the women, thus doubling her work at dinner-time leaving her little time for her studies. Her situation punctuates the fact that the Hmong have a long way to go before women are truly seen and treated as equal to men. There is hope, as Ia Vang Xiong’s father states:
“’At this time and age it makes no difference whether she’s a girl. Here in America there is no difference.’” (163)
As a first-generation immigrant this statement provides a glimmer of hope that change involving gender relations, while necessary, is possible even in the eyes of men.
POSTSCRIPT
I learned a lot during the process of this essay. It was interesting and heart-wrenching to read more about the history of the Vietnam War and Hmong involvement with American troops. I did not realize the extent of their involvement, with as many as 50% of the adult male population dying in the name of America only to be shunned and kept hidden from the society they died to represent.
As a pre-nursing student I questioned the validity of statements made regarding Sudden Unexpected Death Syndrome and came across an interesting article in the International Journal of Epidemiology (cited below). According to the article by Goh, Chao, Heng, Koo, and Poh entitled “Epidemiology of Sudden Unexpected Death Syndrome among Thai Migrant Workers in Singapore” the cause of the syndrome is actually attributed to anomalies in the conduction system of the heart, not unruly wives or stress involving gender relations. If what Vang thought were true, men of all backgrounds would be dying left and right.
Finally, as an American woman growing up in the so-called “post-Feminist era,” I find it appalling that women are treated with such disdain and hatred. It angers me that we are still considered less-than our male counterparts in Hmong culture. It is also fascinating to see how much American gender relations have changed in a single generation and how much progress has yet to be made. I think that despite the unfortunate circumstances of their arrival, and the hardships that must be endured in order to change long-held ideologies about gender relations, the Hmong are making significant progress but like us, still have a long way to go.
BIBLIOGRAPHY
L FADERMAN, with G XIONG
I Begin My Life All Over
K T GOH, T C CHAO, B H HENG, C C KOO, and S C POH
Epidemiology of Sudden Unexpected Death Syndrome among Thai Migrant Workers in Singapore
Int. J. Epidemiol. 22: 88-95.
---
Press on.
Monday, December 1, 2008
ennui
I am being rather productive with my time here tonight. So far I have made a dent in my cultural anthropology essay on american adaptations to traditional gender relations among hmong immigrants (try saying that one 3 times fast), completed a chapter for math class, and taken a bunch of useless personality tests from youniverse.com! Here are the results:
Art: Eyes Wide Open
Movies: Thinker
Party: Home Bird
Mind: The Reformer
Dating: Bashful Blusher
Personality: Dreamer
Love: Love Magnet
Travel: Nature-Lover
Well-Being: Don't Worry Be Happy
Light My Fire: Romantic
Eenteresting. So if you're ever at work and are looking for a time-waster and facebook is blocked, be sure to check out that site. It seems fairly accurate, even though I will never admit out loud that I am romantic! At least not in the traditional flowers and chocolates sort of way. Ick.
I really hope things pick up around here or I might be forced to sneak out my DS...
Press on.
Art: Eyes Wide Open
Movies: Thinker
Party: Home Bird
Mind: The Reformer
Dating: Bashful Blusher
Personality: Dreamer
Love: Love Magnet
Travel: Nature-Lover
Well-Being: Don't Worry Be Happy
Light My Fire: Romantic
Eenteresting. So if you're ever at work and are looking for a time-waster and facebook is blocked, be sure to check out that site. It seems fairly accurate, even though I will never admit out loud that I am romantic! At least not in the traditional flowers and chocolates sort of way. Ick.
I really hope things pick up around here or I might be forced to sneak out my DS...
Press on.
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