Journal articles on the topic 'HMONP'
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1
Yang, Lu, Jin Wang, Huan Lv, Xue-Meng Ji, Jing-Min Liu, and Shuo Wang. "Hollow-Structured Microporous Organic Networks Adsorbents Enabled Specific and Sensitive Identification and Determination of Aflatoxins." Toxins 14, no. 2 (February 13, 2022): 137. http://dx.doi.org/10.3390/toxins14020137.
Abstract:
Aflatoxin (AFT) contamination, commonly in foods and grains with extremely low content while high toxicity, has caused serious economic and health problems worldwide. Now researchers are making an effort to develop nanomaterials with remarkable adsorption capacity for the identification, determination and regulation of AFT. Herein, we constructed a novel hollow-structured microporous organic networks (HMONs) material. On the basis of Fe3O4@MOF@MON, hydrofluoric acid (HF) was introduced to remove the transferable metal organic framework (MOF) to give hollow MON structures. Compared to the original Fe3O4@MOF@MON, HMON showed improved surface area and typical hollow cavities, thus increasing the adsorption capacity. More importantly, AFT is a hydrophobic substance, and our constructed HMON had a higher water contact angle, greatly enhancing the adsorption affinity. From that, the solid phase extraction (SPE-HPLC) method developed based on HMONs was applied to analyze four kinds of actual samples, with satisfied recoveries of 85–98%. This work provided a specific and sensitive method for the identification and determination of AFT in the food matrix and demonstrated the great potential of HMONs in the field of the identification and control of mycotoxins.
2
Yang, Kou. "Hmong Diaspora of the Post-War Period." Asian and Pacific Migration Journal 12, no. 3 (September 2003): 271–300. http://dx.doi.org/10.1177/011719680301200302.
Abstract:
The fear of retaliation, retribution and persecution, combined with alleged forcible re-education by the post-war socialist government of Laos have forced half of the 300,000 Hmong of Laos to flee the country since the Secret War ended in 1975. The majority of these Hmong refugees were resettled in the United States. By 2003 they had established a Hmong American community comparable in size with the current Hmong community in Laos. The rest of these Hmong refugees settled in Australia, Argentina, Canada, Germany, France and French Guyana. Their post-war diasporic experience includes forced dispersion to at least two foreign countries, struggling to maintain a collective memory of their homeland, and maintaining a Hmong ethnic consciousness. Some have experienced difficult relationships with host societies, while others have adapted better, and learned to develop a more tolerant attitude toward diversity. Additionally, a small group of the Hmong in the West continues to support the resistance movement in Laos, where Hmong ethnic oppression is still said to exist. This paper is an attempt to explore the Hmong Diaspora in the Post-Secret War Period. It focuses on two communities in 2003: the Hmong in Laos and Hmong Americans.
3
Lin, Panli, and Sharul Azim Bin Sharudin. "Application of Hmong Painting Patterns to Batik Motifs Design in Anshun, Guizhou, China." South Asian Journal of Social Sciences and Humanities 5, no. 3 (June 5, 2024): 176–95. http://dx.doi.org/10.48165/sajssh.2024.5310.
Abstract:
Purpose/Background: The Hmong ethnic minority in Anshun, China has a rich cultural heritage of embroidery handicrafts used in traditional rituals and festivities. This study aimed to examine the cultural significance and creative applications of traditional Hmong embroidery painting patterns. Methods: A qualitative approach was used involving semi-structured interviews with Hmong artisans in Anshun. Interviews explored cultural meanings of Hmong patterns and the process of adapting them into batik motifs. Detailed notes were taken during the interviews and later analyzed. Findings: These artisans offered profound insights into the cultural significance of Hmong painting patterns and highlighted the process of applying these patterns to batik motifs. The thematic analysis of the interview highlighted the significant role of Hmong painting in the preservation of the cultural heritage of the Hmong community and the promotion of creative expression among the members of this ethnic community. Conclusions: Findings demonstrate the value of Hmong embroidery patterns for maintaining cultural identity and enabling innovation among Hmong artisans. Adaptation of these patterns promotes cultural preservation while supporting economic development in the community. Preservation of traditional handicraft methods among the Hmong is vital for passing on this cultural heritage.
4
Van Loi, Le. "TRANSFORMATION IN FAMILY, LINEAGE AND VILLAGE RELATIONSHIPS OF THE HMONG PEOPLE AFTER FOLLOWING PROTESTANTISM IN THE NORTHWEST VIETNAM." Revista de Investigaciones Universidad del Quindío 32, no. 2 (July 27, 2021): 115–23. http://dx.doi.org/10.33975/riuq.vol32n2.556.
Abstract:
Protestantism spread and developed in the Hmong community in Northwestern Vietnam has changed many aspects in the socio-cultural life of the Protestant Hmong in particular and some other ethnic minorities in the Northwest in general. Along with the rapid development of Protestantism in the Northwest, a Protestant Hmong community with a culture and lifestyle that is different from the rest of the Hmong community has been formed. Under the influence of Protestantism, family, lineage and village relationships of this Protestant Hmong community have been gradually changed in many aspects as well. This transformation has had a positive impact on the lives of the Hmong people but also poses many challenges for preserving the cultural identity of the Hmong ethnic in Northwestern Vietnam today.
5
Ngo, Bic. "Disrupting Deficit Discourses about Hmong Culture." Annals of Social Studies Education Research for Teachers 2, no. 3 (December 14, 2021): 10–18. http://dx.doi.org/10.29173/assert30.
Abstract:
Dominant discourses persistently portray Hmong Americans as stuck in time and tied to Hmong cultural traditions. This article suggests dominant discourses about the oppression of Hmong culture are mechanisms of White supremacy. It examines research with Hmong Americans on gender and sexuality to disrupt deficit discourses about Hmong culture. It provides recommendations for teachers to counteract dominant discourses that instantiate the values, worldviews, culture and structures of White supremacy.
6
Abergel, Daphne. "Women and Religion: "Mennonite Hmong"." Refuge: Canada's Journal on Refugees 6, no. 3 (February 1, 1987): 9. http://dx.doi.org/10.25071/1920-7336.41239.
Abstract:
The Hmong of Laos, a traditionally animist and preliterate people, speak a Sino-Tibetan language and are culturally close to the Chinese. Due to their strategic location and scouting and fighting skills, the Hmong were singled out during the war in Indochina to collaborate with the CIA as front line guerrillas. The eventual assumption of power in 1975 in Laos of communist- backed Pathet Lao forces, resulted in increasing hardships and danger for those Hmong who had complied with the U.S. Army Special Forces. By 1980, more than 110,000 Hmong were forced to flee Thailand. Most Hmong from Thai refugee camps resettled in the U.S., France, Australia and Canada. The Mennonite Central Committee's (MCC) policy to aid sponsor cases like the preliterate and non- industrial Hmong resulted in a proportionately high influx of Hmong to Ontario; hence Kitchener-Waterloo (K-W) has been dubbed the "Hmong Capital" of Canada by immigration officials.
7
Her, Pa, Alberta M. Gloria, Shee Yee Chang, Pahoua Thao, Douachong Lee, and Maimoua Xiong. "Niam Txiv Txoj Kev Txawj Ntse: A Psychosociocultural Understanding of Hmong Parents' Support of their Hmong American Undergraduates." Journal of Family Diversity in Education 3, no. 3 (May 14, 2019): 34–61. http://dx.doi.org/10.53956/jfde.2019.130.
Abstract:
This qualitative study examined the narratives of support that 8 sets and 2 single mother Hmong parents (10 mothers and 8 fathers) provided their children pursuing higher education. Ten 90-minute semi-structured interviews were conducted in Hmong parents’ homes. Using a psychosociocultural approach, narratives were analyzed using a multi-step process, yielding three emergent themes for both Hmong parents and two specific to mothers and fathers, respectively. Findings clearly reveal the importance of Hmong parent home practices and processes to support their child in higher education. Implications for university personnel working to establish educational partnerships with Hmong parents and communities to support Hmong student persistence are addressed.
8
Lee, Moosung, Beatrice Oi-Yeung Lam, and Na’im Madyun. "Effects of Different-Race Exposure in School and Neighborhood on the Reading Achievement of Hmong Students in the United States." Urban Education 52, no. 10 (July 16, 2015): 1255–83. http://dx.doi.org/10.1177/0042085915595092.
Abstract:
Based on analyses of 1,622 Hmong adolescents in a large urban school district, we illuminate a positive association between school different-race exposure and Hmong limited English proficient students’ reading achievement. However, we also note a negative association of neighborhood different-race exposure with Hmong students from low socioeconomic status (SES) backgrounds. These findings suggest that even if school different-race exposure opportunities are developed through racially diverse schools, this does not necessarily lead to desirable interracial social ties between Hmong students and mainstream English-speaking students. Rather, Hmong students from low SES backgrounds are more likely to benefit academically when they reside in predominantly Hmong neighborhoods.
9
Ngo, Tam T. T. "Protestant conversion and social conflict: The case of the Hmong in contemporary Vietnam." Journal of Southeast Asian Studies 46, no. 2 (May 5, 2015): 274–92. http://dx.doi.org/10.1017/s0022463415000089.
Abstract:
This article analyses the social implications of the recent mass conversions to Protestantism by one-third of the one million Hmong in Vietnam. The conversions have been condemned by the Vietnamese state, while being understood by international human rights activists as acts of conscience on the part of the Hmong converts. This article focuses on the internal debate and divisions surrounding conversion among the Hmong themselves. The converts believe that Protestantism is the only way to alter the ethnic group's marginal status in Vietnam while the unconverted Hmong see conversion as a betrayal of Hmong ethnicity. Such conflicting views have been causing deep fractures in Hmong society.
10
Mayo, J. B. "Perspectives of Queer Hmong Youth." Annals of Social Studies Education Research for Teachers 2, no. 3 (December 14, 2021): 19–26. http://dx.doi.org/10.29173/assert27.
Abstract:
This article highlights some of the tensions that exist for Hmong people who identify as lesbian, gay, bisexual, transgender, and queer (LGBTQ). It uncovers differences and similarities found between the experiences of queer Hmong youth and the larger population of queer youth living in the United States. Despite the perception that a traditional Hmong culture holds no place for queer Hmong Americans, individuals are finding spaces for acceptance and slowly moving the larger Hmong community to a place of understanding and tolerance. A vital part of this movement was Shades of Yellow (SOY), an organization that supported queer Hmong from its inception in 2005 until the group disbanded in June 2017. The life stories of three of its members inform this study, offering a more nuanced look at the experiences of queer Hmong youth living in the Midwest.
11
Mitchell-Brown, Fay, and Susan Newman. "Diabetes Mellitus and the Hmong." Californian Journal of Health Promotion 13, no. 3 (December 1, 2015): 55–65. http://dx.doi.org/10.32398/cjhp.v13i3.1835.
Abstract:
Background and Purpose: Upon immigration to the US, the Hmong people transition to a more industrialized society which places them at an increased risk for diabetes. Hmong Americans are at increasing risk for developing diabetes. This article scopes research literature on the prevalence of diabetes and factors affecting diabetes care in the Hmong population. Methods: The literature was systematically scoped using four databases to search for studies examining factors that influence diabetes care in the Hmong. Results: A total of ten studies were retrieved. Key findings suggest that those living with diabetes have limited knowledge of the disease, and the Hmong possess cultural characteristics that ultimately affect diabetes care. Conclusion: This review revealed that there are limited published studies of diabetes in Hmong Americans and future research is needed to address these knowledge gaps in this population. Language, religion, and cultural beliefs are also significant factors to consider in diabetes care of the Hmong.
12
S. Lee, Mai, and Nichole Walsh. "Academically Achieving Hmong American Students in Higher Education." Global Research in Higher Education 3, no. 4 (December 1, 2020): p58. http://dx.doi.org/10.22158/grhe.v3n4p58.
Abstract:
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.
13
Peng, Xuefang. "Education for Hmong Women in Thailand." Australian Journal of Indigenous Education 36, S1 (2007): 88–97. http://dx.doi.org/10.1017/s1326011100004750.
Abstract:
AbstractThe Hmong are the second largest tribal group in Thailand. Hmong society is stratified by both age and gender. Women were considered inferior to men in Hmong traditional society. There was a strong bias against education for Hmong women in the past. Hmong women’s access to education has improved with recent developments in the socio-economy and modern educational system. Today there does not appear to be discrimination against girls in continuing their education beyond the compulsory level. However, the conventional ideas that “marrying early, bearing early, and having many children are blessings” are popular in the Hmong community. Many girls of school age leave school for marriage. These traditional conventions are an obstacle for females in continuing their formal education. Today, the Hmong’s traditional subsistence economy is undergoing change, and many Hmong women are actively involved in business. Adult and vocational education is also an important way for Hmong women to improve their educational level and gain new skills for making a living. This paper is based on anthropological field research carried out in northern Thailand from December 2003 to September 2004, supported by the Asian Scholarship Foundation.
14
Her-Xiong, Youhung. "Hmong Older Adults’ End-of-Life Care Preferences: Physical, Psychosocial, Cultural, Religious, and Spiritual." Innovation in Aging 5, Supplement_1 (December 1, 2021): 506. http://dx.doi.org/10.1093/geroni/igab046.1953.
Abstract:
Abstract As the Hmong community continues to grow and age in the United States (US), mainstream healthcare providers may encounter Hmong older adults who prefer their cultural end-of-life (EOL) care. The challenge for these providers is to offer culturally sensitive EOL care to Hmong older adults within the realm of the Western healthcare system. One factor contributing to this challenge may be the lack of knowledge regarding Hmong older adults’ EOL care preferences. Another is Hmong EOL care is interwoven with care from domains such as culture, religion, and spirituality. The purpose of this study is to garner an understanding of the care preferences of Hmong older adults during the dying process. A qualitative study using inductive content analysis was conducted. Thirty Hmong older adults who reside in Wisconsin participated in semi-structured interviews that were audio recorded and transcribed. Data was analyzed using inductive content analysis by Elo & Kyngäs (2008). The findings revealed that participants preferred care at EOL in the domains: physical, psychosocial, cultural, religious, and spiritual. Physical care included ADL’s while psychosocial care related to communication and companionship. Cultural care included children as caregivers and decision-makers. Religious and spiritual care surrounded Animism and Christian beliefs such as soul calling and prayers. Findings also suggest Hmong older adults’ care preferences as heterogenous and holistic. The findings have implications for the Hmong community and formal care services to collaborate on how culturally sensitive care can be provided to Hmong older adults at end of life.
15
Thi Thanh, Dr Phung. "Comparative Analysis between Vietnamese Reduplicative Words with Hmong Language Reduplicative Ones to Propose Measures to Correct Mistakes in using Vietnamese Reduplicative Words for Hmong Primary School Pupils in Vietnam." International Journal of Advanced Multidisciplinary Research and Studies 4, no. 2 (April 18, 2024): 1166–73. http://dx.doi.org/10.62225/2583049x.2024.4.2.2644.
Abstract:
Our article “Comparative analysis between Vietnamese reduplicative words with Hmong language reduplicative ones to propose measures to correct mistakes in using Vietnamese reduplicative words for Hmong primary school pupils in Vietnam.” Shows that the similarities and the differences in type, formation, meanings middle of the Vietnamese reduplicative word with the Hmong language reduplicative ones. These similarities and differences create linguistic interferences that help us correctly predict the errors in using Vietnamese reduplicative words of Hmong primary school pupils. To prove this prediction to be correct, we have surveyed, totaled up, and analyzed the causes of errors in using Vietnamese reduplicative words due to language interference of Hmong primary school pupils in Vietnam. From there, we propose and conduct effective experiments to prove the feasibility of measures to correct errors in using Vietnamese reduplicative words for the Hmong primary school pupils in Vietnam. This research has practical significance in language education is to contributes to improving the quality of Vietnamese language teaching for the Hmong primary school pupils in Vietnam.
16
Mo, Liping, Kaiqing Zhou, Changfeng Chen, and Wei Jiang. "An approach for generating square Hmong characters using intelligent derivation mechanism." Filomat 34, no. 15 (2020): 5019–31. http://dx.doi.org/10.2298/fil2015019m.
Abstract:
In order to reduce the storage capacity of fonts and improve the display quality of characters, this study proposes an approach to generate square Hmong characters using intelligent derivation mechanism. In the proposed approach, the process of generating square Hmong characters is transformed into the process of solving the bounding box of components using binary tree. Thus, various square Hmong characters can be generated by repeatedly performing topological transformation of limited components. A corresponding intelligent derivation model is developed to get square Hmong characters based on the glyph data of objective components obtained by intelligent derivation. Meanwhile, deterministic finite automata is also used to represent the square of square Hmong characters. Testing results of the editing software developed based on this model demonstrate that the square Hmong characters generated by the proposed intelligent derivation mechanism can meet the needs of practical applications.
17
Avila, Cinthya Maldonado, Andrea Schiefelbein, Margaret Walker, Kajua Lor, John Hampton, Roberto J. Vidri, Noelle K. LoConte, Melissa Skala, and Nabeel Zafar. "Abstract C082: Survival and treatment disparities of Hmong patients diagnosed with gastrointestinal cancer." Cancer Epidemiology, Biomarkers & Prevention 32, no. 12_Supplement (December 1, 2023): C082. http://dx.doi.org/10.1158/1538-7755.disp23-c082.
Abstract:
Abstract Purpose: This study seeks to investigate disparities in treatment and survival for Hmong patients with gastrointestinal cancers in Wisconsin. Background: The Hmong community is one of the largest resettled communities in the U.S composed of ethnic minority refugees from Southeast Asia that migrated during the Vietnam War and as political refugees. Wisconsin has the third largest Hmong population in the U.S. Compared to Non-Hispanic Whites (NHW), Hmong face greater cancer mortality rates; distinct disparities may be underappreciated, as Hmong outcomes are often grouped with Asian Americans. Thus, differences in treatment and survival between NHW and Hmong populations remain understudied. Methods: Adults with liver, pancreas, or colorectal cancer diagnosed from 2004-2018 in the Wisconsin Cancer Reporting System were included. Summary statistics comparing Hmong, NHW, and Non-Hmong Asian individuals were generated. Adjusted logistic regression models were used to test differences in treatments. Adjusted Cox proportional hazard regression models were constructed to test differences in cause-specific survival (CPS) for liver and CRC and all-cause survival for pancreas cancer. Model A (A) adjusted for sociodemographic variables only: age, sex, race/ethnicity, rurality, county, median household income and education status, insurance, and stage. Model B (B) added treatment variables chemotherapy, surgery, and radiation. Results: Of 56,163 patients, 5,822 had liver cancer with 22 (0.4%) identifying as Hmong, 8,490 had pancreatic cancer with 11 (0.001%) identifying as Hmong, and 37,851 had CRC with 50 (0.001%) identifying as Hmong. For all cancer types, Hmong patients were diagnosed at a younger age and trended toward decreased survival. The average age at diagnosis was significantly lower for Hmong patients with liver cancer compared to NHW patients (55.3 years VS 67.6 years, p<0.001). Hmong patients with liver and pancreatic cancers had lower odds of receiving chemotherapy (OR=0.28, [0.09, 0.80], OR=0.03, [0.003, 0.24], and a trend towards lower odds of receiving chemotherapy (OR=0.60, [0.27, 1.20]) for CRC. All cancers trended toward lower odds of receiving surgery (OR=0.46, [0.12, 1.74], OR=0.61, [0.06, 5.42], OR=0.62, [0.26, 1.47], respectively. Compared to NHW patients, Hmong patients with liver cancer had an increased hazard of death (HR 2.67, [1.54, 4.63]) when considering sociodemographic variables (A). Adjustment for treatment variables reduced this disparity in (B) (HR 1.56, [0.90-2.72]). Conclusions: Hmong patients across all cancers were more likely to be diagnosed at a younger age and trended toward lower survival. Those with liver and pancreatic cancer also had lower odds of receiving chemotherapy. These findings highlight inequities in healthcare with the goal to drive greater access to and acceptance of treatment and community outreach. Future efforts will focus on disseminating this information and developing community-based approaches for health screening and prevention. Citation Format: Cinthya Maldonado Avila, Andrea Schiefelbein, Margaret Walker, Kajua Lor, John Hampton, Roberto J. Vidri, Noelle K. LoConte, Melissa Skala, Nabeel Zafar. Survival and treatment disparities of Hmong patients diagnosed with gastrointestinal cancer [abstract]. In: Proceedings of the 16th AACR Conference on the Science of Cancer Health Disparities in Racial/Ethnic Minorities and the Medically Underserved; 2023 Sep 29-Oct 2;Orlando, FL. Philadelphia (PA): AACR; Cancer Epidemiol Biomarkers Prev 2023;32(12 Suppl):Abstract nr C082.
18
Briain, Lonán Ó. "“Happy to Be Born Hmong”." Journal of Vietnamese Studies 8, no. 2 (2013): 115–48. http://dx.doi.org/10.1525/vs.2013.8.2.115.
Abstract:
Members of the Hmong ethnic minority group in Vietnam are making up for shortcomings in state broadcasts by accessing transnational media principally via three new music technologies: video compact discs, cell phones with MP3 playback capability, and the Internet. The musical media supplied via these recently introduced technologies are permitting an unprecedented intensification of cultural interactions with Hmong in other parts of the world. Despite numbering over one million people, the Hmong minority group in Vietnam have been largely ignored by music scholars until recently. This article examines how the Hmong are accessing these musical technologies and considers the impact that the resulting interactions are having on Hmong culture in Vietnam.
19
Huong Thao, Dinh, Nong Van Hai, and Nguyen Thuy Duong. "Complete human mtDNA genome sequences revealed haplotype features of the Hmong-Mien language family in Vietnam." Academia Journal of Biology 44, no. 2 (June 23, 2022): 21–28. http://dx.doi.org/10.15625/2615-9023/17115.
Abstract:
Vietnam is the homeland of 54 different ethnicities that belong to 5 major language families of the world, including Austroasiatic, Tai-Kadai, Hmong-Mien, Sino-Tibetan and Austronesian. Hmong-Mien, an ethnolinguistic family, presumably stemmed from Southern China and later spread to the Southeast Asia region. In this study, we analyzed the mitochondrial DNA sequences taken from 120 males belonging Hmong-Mien (HM) language family in Vietnam: Dao, Hmong, and Pathen, revealing 352 unique variants. Dao has the most number of polymorphisms (230 unique SNPs occurring 1469 times), followed by Hmong (181 unique SNPs occurring 1367 times) and Pathen (159 SNPs occurring 1243 times). Genetic variations within each population and among Hmong-Mien speakers were further measured by computations of haplotype diversity (H), nucleotide diversity (π) and fixation index (FST). There are nine major haplogroups (A, B, C, D, F, G, M, N9, and R) detected, with F and B making up over half of each population (Hmong: 56.09% (23/41), Pathen: 58.33% (21/36), Dao: 62.79% (27/43)). Haplotype classification was further divided into 30 haplogroups, of which 80% of them were specific to a single minority. Dao remained the most genetically diverse (H=0.957), while Pathen was the most homogeneous population (H=0.900). In terms of genetic distance, Dao and Hmong were more distinguished from each other, while Hmong and Pathen were more related. Complete mtDNA sequences of Viet HM speakers increased the mtDNA depository, improving the understanding of the genetic structure underlying this language family.
20
Kamdee, Bumpen, and Khanitta Nuntaboot. "Cultural Based Care for Hmong Pregnant Women and Postpartum Mothers in Northern Thailand: Qualitative Study." Pakistan Journal of Medical and Health Sciences 15, no. 12 (December 30, 2021): 3643–46. http://dx.doi.org/10.53350/pjmhs2115123643.
Abstract:
Objective: This qualitative research was to explore the cultural care for Hmong pregnant women and mothers in postpartum period in Northern of Thailand in order to better understand the past operations in relation to the culture, knowledge which derived from the social and ethnic cultural contexts of the Hmong community in Northern Thailand Methods: This was a qualitative study using participatory observation, in-depth interview, group discussion techniques. The data was analyze using content analysis. Key informants were recruited based on specific criteria. Results: The findings revealed that there were 7 Hmong pregnant women, 15 postpartum mothers, 20 caregivers for pregnant women and postpartum mothers. There were three main themes found in the research: 1) Premarital life: marriage is very important for Hmong women; and it is even more important than having education for women. 2) Pregnancy period: pregnancy is considered a normal period for a woman. and 3) Postpartum period: this is the period when Hmong women have a debilitating physical conditions from childbirth. A woman’s physical body must be rehabilitated with herbal medicine and certain healthy food during the postpartum period. Conclusion: The findings showed important issues for the development of a cultural based care model among pregnant woman and postpartum mothers that is consistent with the social and cultural contexts of Hmong ethnicity. Empowering Hmong women in term of caring for herself and encouraging husbands, family members, community volunteers and local government organization to design the joint care for Hmong pregnant women. Keywords: Qualitative Research, Cultural Based Care, Hmong Pregnant Women, Postpartum Mothers.
21
Kamdee, Bumpen, and Khanitta Nuntaboot. "Cultural Based Care for Hmong Pregnant Women and Postpartum Mothers in Northern Thailand: Qualitative Study." Pakistan Journal of Medical and Health Sciences 15, no. 12 (December 30, 2021): 3717–20. http://dx.doi.org/10.53350/pjmhs2115123717.
Abstract:
Objective: This qualitative research was to explore the cultural care for Hmong pregnant women and mothers in postpartum period in Northern of Thailand in order to better understand the past operations in relation to the culture, knowledge which derived from the social and ethnic cultural contexts of the Hmong community in Northern Thailand Methods: This was a qualitative study using participatory observation, in-depth interview, group discussion techniques. The data was analyze using content analysis. Key informants were recruited based on specific criteria. Results: The findings revealed that there were 7 Hmong pregnant women, 15 postpartum mothers, 20 caregivers for pregnant women and postpartum mothers. There were three main themes found in the research: 1) Premarital life: marriage is very important for Hmong women; and it is even more important than having education for women. 2) Pregnancy period: pregnancy is considered a normal period for a woman. and 3) Postpartum period: this is the period when Hmong women have a debilitating physical conditions from childbirth. A woman’s physical body must be rehabilitated with herbal medicine and certain healthy food during the postpartum period. Conclusion: The findings showed important issues for the development of a cultural based care model among pregnant woman and postpartum mothers that is consistent with the social and cultural contexts of Hmong ethnicity. Empowering Hmong women in term of caring for herself and encouraging husbands, family members, community volunteers and local government organization to design the joint care for Hmong pregnant women. Keywords: Qualitative Research, Cultural Based Care, Hmong Pregnant Women, Postpartum Mothers.
22
Thao, Mai See, Odichinma C. Akosionu, Heather Davila, and Tetyana P. Shippee. "A CASE STUDY: THE INVISIBLE LABOR OF CULTURALLY SENSITIVE CARE." Innovation in Aging 3, Supplement_1 (November 2019): S699—S700. http://dx.doi.org/10.1093/geroni/igz038.2574.
Abstract:
Abstract Nursing homes are increasingly becoming more racially/ethnically diverse yet racial disparities in resident’s quality of life and quality of care continue to persist. One reason for these disparities is lack of culturally-sensitive care and racial/ethnic similarity between residents and staff. This study examines a case of a high proportion minority nursing home with racially/ethnically diverse staff to understand how shared culture among direct care staff and residents may influence care delivery. We used three months of participant observation, supplemented by in-depth qualitative interviews with 8 Hmong residents and 5 Hmong staff to explore the labor of culturally sensitive care in a large, urban NH. We discovered four themes: 1) Culturally sensitive care was often equated to fulfilling language needs for residents who didn’t speak English. 2) Hmong staff members had to take the initiative to inform non-Hmong staff members how to care for Hmong residents. 3) Hmong staff members also had to communicate the culture of NH care and its limitations to Hmong residents and their families. 4) Hmong staff members have to advocate for the culturally relevant needs of Hmong residents. The findings of this case study illuminate that having staff members from diverse cultural backgrounds and meeting language needs of residents does not reflect the everyday practices of culturally sensitive care. This type of emotional labor can also result in higher levels of burn-out for staff of color. Additional research into what constitutes culturally sensitive care to NH residents and staff is needed.
23
Liamputtong, Pranee. "Childrearing Practices and Child Health among the Hmong in Australia: Implications for Health Services." International Journal of Health Services 32, no. 4 (October 2002): 817–36. http://dx.doi.org/10.2190/ttlq-yc48-gtvq-3djh.
Abstract:
This study of cultural beliefs and practices related to childrearing and child health among the Hmong in Melbourne, Australia, used in-depth interviews and participant observation of 27 Hmong mothers and some Hmong traditional healers between 1993 and 1998. Traditional Hmong beliefs and practices include: taking notice of the birth date and time, placing a silver necklace on the newborn, not praising the newborn, not taking the infant out during the first 30 days, breastfeeding, the infant's sharing a bed with the parents, and a soul-calling ceremony on the third day after birth. All Hmong mothers follow cultural beliefs and practices to prevent the ill-health or death of their newborn infants, but some aspects of these practices have had to be modified to suit the new living environment in Australia. Health care professionals need to acknowledge the different ways of caring for a young child among the Hmong so as to avoid misunderstandings and to provide sensitive care. Hmong beliefs and practices also have implications for health promotion campaigns and can be a valuable source of ideas in the efforts to promote infant health and reduce infant deaths in Australia and elsewhere.
24
Zeman, APSW, NSW-C, Jessica, and Abdul Khan, MD, MBBS. "Assessment of Health-related Quality of Life in Hmong Dialysis Patients at Mayo Clinic Health System Northwest Wisconsin." Journal of Nephrology Social Work 45, no. 1 (July 1, 2021): 9–19. http://dx.doi.org/10.61658/jnsw.v45i1.8.
Abstract:
A chronic illness, such as kidney disease, has a significant effect on an individual’s perception of their quality of life (QOL). Health-related quality of life (HRQOL) is the subjective perception of an illness and treatment on the physical, psychological, and social well-being of that individual. In this study, we reviewed HRQOL in the Hmong-American (n = 22) and Non- Hmong-American (n = 40) patients receiving dialysis treatments at Mayo Clinic Health System Northwest Wisconsin (MCHS NWWI) utilizing the Kidney Disease Quality of Life-36 (KDQOL-36TM) survey. Our findings indicate a discrepancy between Hmong-American and Non-Hmong-American patients in the Burden of Kidney Disease subscale score of this survey. Language barriers, traditional belief systems versus Western medical practices, lack of understanding regarding illnesses, and a cultural focus on the family as a whole instead of individuality may have a significant bearing on the differences found between Hmong- American and Non-Hmong-American patients.
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Xiong, Soua. "“Determined to Prove Them All Wrong”: The College Aspirations of Hmong Males." American Journal of Qualitative Research 7, no. 4 (September 25, 2023): 203–19. http://dx.doi.org/10.29333/ajqr/13728.
Abstract:
<i>This qualitative study explored the college aspirations of Hmong males who are pursuing or have completed higher education in the U.S. Using qualitative data from The Hmong College Student Success Project, this study analyzed trajectory analysis statements from 59 Hmong males to understand their aspirations to attend college. This study highlights how Hmong males leverage their aspirational, linguistic, familial, social, navigational, and resistant capital to navigate their ways to college. Specifically, findings from this study reveal the cultural resources emerging from parents, siblings, educators, college and career preparation programs, and themselves that cultivated their college aspirations. Implications for research and practice focus on cultivating college aspirations and increasing college enrollment among Hmong males are provided.</i>
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Long, L., Z. Gan, D. Zhang, and G. Semprebon. "STUDY ON THE CHARACTERISTICS OF HMONG MINORITY'S VERNACULAR DWELLINGS AT HUAYUAN COUNTY IN XIANGXI AREA (CHINA)." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLIV-M-1-2020 (July 24, 2020): 57–63. http://dx.doi.org/10.5194/isprs-archives-xliv-m-1-2020-57-2020.
Abstract:
Abstract. Hmong vernacular dwellings are an indispensable and essential branch of traditional Chinese architecture, which bears the profound history of the integration of minority culture and Han culture for thousands of years. As a typical representative of the Hmong settlement in China, the Hmong Village in Huayuan County, western Hunan Province, has the distinct characteristics of respecting nature and making good use of terrain in the construction of vernacular dwellings, which embodies the unique regional, historical, cultural and national character. Firstly, the article analyzes the influence of terrain, landform, climatic environment, historical culture, and social structure on the layout, shape, and materials of the rural homes of the Hmong people in Huayuan County. Secondly, by analyzing the elements of the courtyard space, the layout characteristics of the courtyard, and the organization mode of the courtyard group, the overall spatial characteristics of the residential courtyard are analyzed. At the same time, from the perspective of a single residential house, to sort out the characteristics of its type as well as the floor plan, building structure, material colour, and detailed decoration. Finally, it emphasizes that the Hmong vernacular dwellings in Huayuan County, embody the distinctive cultural connotation of the Hmong nationality, and show the unique aesthetic and romantic sentiment of the Hmong vernacular architecture to the world.
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Zhang, Weidong. "Bridging Hmong/Miao, Extending Miaojiang: Divided Space, Translocal Contacts, and the Imagination of Hmongland." Cultural Diversity in China 2, no. 1 (January 1, 2016): 1–28. http://dx.doi.org/10.1515/cdc-2016-0002.
Abstract:
AbstractOver the past several decades, the Hmong communities scattered around the world and their co-ethnic Miao ethnic group in China came into close contact. This paper explores the nature and dynamics of this encounter as well as the connections and ties that have been rediscovered and reestablished between the Hmong in diaspora and the Miao in China, two groups long separated by time and distance, and the impact and implications this entails. Based on three-month fieldwork in the Hmong/Miao communities across Southwest China and Southeast Asia, this paper examines the ever increasing movement of people and materials, as well as symbolic flows on the one hand, and connections and linkages between different localities on the other hand. It discusses how this new fast-changing development contributes to a new translocal imagination of Hmong community, re-territorialization of a new continuous Hmong space, a Hmongland encompassing Southwest provinces of China and northern part of Southeast Asian countries, and what it means to the Hmong/Miao people in the region. It further discusses how the emerging translocal imagination of the Hmong/Miao community will produce unique translocal subjects and how it interacts with the nation-states they belong to.
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Damazo, Becky, and Jane Moua. "Preventing Iron Deficiency in the Hmong Community." Californian Journal of Health Promotion 1, no. 4 (December 1, 2003): 15–17. http://dx.doi.org/10.32398/cjhp.v1i4.539.
Abstract:
There is a high prevalence rate of iron deficiency in Hmong children in the USA. An iron deficiency prevention brochure was developed for the Hmong community to educate parents about the subject. The brochure was developed as a result of a Hmong nursing student working closely with a California State University, Chico, faculty member and the county health department.
29
Hayes, Christopher L., and Richard A. Kalish. "Death-Related Experiences and Funerary Practices of the Hmong Refugee in the United States." OMEGA - Journal of Death and Dying 18, no. 1 (February 1988): 63–70. http://dx.doi.org/10.2190/8x4v-ulkp-u6v2-40xh.
Abstract:
This article reviews the death-related experiences and concerns of Hmong refugees from Laos. Traditional funerary and burial practices of the Hmong and the barriers to maintaining these practices in the United States are discussed. To understand the losses suffered by the Hmong, parallels are drawn between their experiences and those of holocaust victims. Because of their immense losses, many older Hmong are experiencing severe mental health problems. For those professionals and service providers who work with the dying and grieving, it is essential that they be aware of the customs and values of the population with whom they are working.
30
Ngo, Bic. "Naming Their World in a Culturally Responsive Space." Journal of Adolescent Research 32, no. 1 (October 26, 2016): 37–63. http://dx.doi.org/10.1177/0743558416675233.
Abstract:
This article draws on ethnographic research of a youth theatre program within a Hmong arts organization to explore the ways in which a culturally responsive program nurtured critical consciousness among Hmong immigrant youth. Hmong youth “named” struggles with stereotypes and acculturation expectations, and constructed positive ethnic identities as Hmong Americans in the theatre program. The study contributes to the after-school youth development scholarship by explicating the ways arts programs within co-ethnic, community-based organizations may afford immigrant youth with a means to rescript life stories, confront injustices perpetrated against them, and feel a sense of agency.
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Duc, Nguyen Khac. "Protestantism among the Hmong People in the Mountainous Region of Contemporary Northern Vietnam." Religions 15, no. 2 (February 2, 2024): 187. http://dx.doi.org/10.3390/rel15020187.
Abstract:
Since the 1980s, there has been a considerable change in the religious life of the Hmong ethnic communities from the mountainous provinces of northern Vietnam—specifically, their conversion to Protestantism. Protestantism was introduced into the communities under a modified model known as Vàng Trứ/Vàng Chứ through the endeavors of the Far East Broadcasting Company. From 1993 to 2004, the number of Protestant followers among these communities increased sharply. Today, the mountainous northern area of Vietnam is home to 300,000 Hmong Protestants of various denominations. This study, based on textual analysis, participant observations, in-depth interviews, and field trips, seeks to explore the Hmong conversion to Protestantism. The focus is on issues relating to the growth of Protestantism and Protestant influence on the Hmong people from 1987 (widely understood to be the beginning of Protestantism in the Hmong community) to the present day.
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Walker, Margaret, Noelle K. LoConte, Kajua B. Lor, John M. Hampton, Andrea M. Schiefelbein, Kha Lor, Molinna Bui, and Roberto J. Vidri. "Survival of the Hmong population diagnosed with colorectal cancer in the United States." Journal of Clinical Oncology 40, no. 28_suppl (October 1, 2022): 152. http://dx.doi.org/10.1200/jco.2022.40.28_suppl.152.
Abstract:
152 Background: The Hmong people constitute an Asian-American subgroup, accounting for 0.1% of the United States (US) population. Originating from Laos and Vietnam, Hmong individuals fought as secret soldiers for the US during the Vietnam War and later immigrated to the US, with the largest settlements in Minnesota, Wisconsin, and California. The Hmong population has faced various health disparities in the domains of mental health, chronic disease, and cancer. This study seeks to investigate trends in colorectal cancer (CRC) survival in the US Hmong population. Methods: Cases of colon and rectal adenocarcinoma diagnosed between 2004-2017 were identified within the National Cancer Database. Summary statistics of demographic, clinical, socioeconomic, and treatment variables were calculated. Multiple Cox proportional hazard models were constructed using sets of demographic, clinical, socioeconomic, and treatment variables to identify factors associated with overall survival (OS) within the Hmong population diagnosed with CRC. Results: One hundred and twenty (0.01%) Hmong individuals were identified within a total of 881,243 CRC cases. Their average age at diagnosis was 58.9 years, compared 68.7 years for Non-Hispanic White (NHW) individuals (p < 0.01). Over half of Hmong individuals (52.5%) were diagnosed with Stage III or VI disease (NHW, 42.5%, p < 0.03), and they more frequently resided in the lowest median income quartile (p < 0.01), the lowest high school degree achievement quartile (p < 0.01), and had higher rates of Medicaid coverage (p < 0.01) compared to NHWs. When adjusting only for age, sex, stage, and Charlson-Deyo comorbidity score, Hmong individuals had a greater hazard of death compared to their NHW counterparts (HR 1.43, p < 0.01). However, in a multivariable model accounting for all variables suspected to be associated with CRC outcomes, OS was similar between these groups (HR 1.01, p < 0.93). Conclusions: Hmong individuals diagnosed with CRC appear to have similar overall survival to Non-Hispanic Whites despite belonging to lower socioeconomic groups, being diagnosed at a younger age and with a higher proportion of Stage III/VI disease. This may point to a robust response to treatment and resilience within the Hmong community. Future efforts will focus on disseminating this information and developing community-based approaches for health screening and prevention.
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Liamputtong Rice, Pranee. "Infant Weaning Practices among Hmong Women in Melbourne." Australian Journal of Primary Health 5, no. 2 (1999): 27. http://dx.doi.org/10.1071/py99017.
Abstract:
This paper examines infant weaning practices and describes the role of cultural beliefs and practices on infant feeding patterns among Hmong immigrants in Melbourne. The paper is based on in-depth interviews and participant observation conducted with 27 Hmong mothers and some traditional healers during 1993 and 1998. Traditionally, Hmong women breastfeed their newborn infants. Exclusive breastfeeding continues until the infant is at least five months old when supplementary food is commenced. Hmong women practise prolonged breastfeeding, usually until a subsequent birth. However, solid foods are gradually given to the child and common household foods are offered when the child is ready for them. Weaning, therefore, does not usually present an abrupt interruption in the infant's habits and hence does not cause much upset. Cultural beliefs and practices relating to infant feeding and weaning among the Hmong constitute a favourable trend, as currently recommended by the World Health Organization. It is proposed that knowledge about cultural beliefs and practices among the Hmong will help to promote better understanding among health care professionals who work with immigrants, so that culturally appropriate care can be provided.
34
Roman, Youssef M., Kajua Lor, Txia Xiong, Kathleen Culhane-Pera, and Robert J. Straka. "Gout prevalence in the Hmong: a prime example of health disparity and the role of community-based genetic research." Personalized Medicine 18, no. 3 (May 2021): 311–27. http://dx.doi.org/10.2217/pme-2020-0107.
Abstract:
Individuals of distinct Asian backgrounds are commonly aggregated as Asian, which could mask the differences in the etiology and prevalence of health conditions in the different Asian subgroups. The Hmong are a growing Asian subgroup in the United States with a higher prevalence of gout and gout-related comorbidities than non-Hmong. Genetic explorations in the Hmong suggest a higher prevalence of genetic polymorphisms associated with an increased risk of hyperuricemia and gout. History of immigration, acculturation, lifestyle factors, including dietary and social behavioral patterns, and the use of traditional medicines in the Hmong community may also increase the risk of developing gout and lead to poor gout management outcomes. Engaging minorities such as the Hmong population in biomedical research is a needed step to reduce the burden of health disparities within their respective communities, increase diversity in genomic studies, and accelerate the adoption of precision medicine to clinical practice.
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Carter, Shaunna, Cindy Wolff, Jean Schuldberg, and Keiko Goto. "Perceived Barriers to Recommended Diet and Physical Activity Patterns Among Ethnically Diverse Middle School Students." Californian Journal of Health Promotion 5, no. 4 (December 1, 2007): 21–31. http://dx.doi.org/10.32398/cjhp.v5i4.1265.
Abstract:
The purpose of this cross-sectional, descriptive study was to examine perceived barriers to the adoption of recommended dietary and physical activity behaviors in low income ethnically diverse middle school students. Respondents completed surveys in sixth and eighth grade (n=289): 37% (n=100) of whom were Hmong, 34% (n=92) White, and 18% (n=57) Non-Asian, Non-White (NANW). Chi square and ANOVA were used to test the hypothesis that there were significant differences in perceived barriers for the adoption of recommended dietary and physical activity behaviors among ethnic groups. At 46%, significantly more Hmong versus White (12%) and NANW (16%) students indicated that cost was a significant barrier to fruit and vegetable availability at home (p=.001). In addition, 51% of Hmong students versus 33% of White and 34% of NANW students indicated that peer pressure was a barrier to the consumption of fruits and vegetables (p=.002). At 33%, significantly fewer Hmong students reported meeting the guidelines for physical activity compared to White students (52%, p=.016). Furthermore, Hmong students believed that being physically active every day was less important to their family members compared to non-Hmong students (p=.004). These results indicate that there is a need for culturally specific nutrition education and physical activity promotion with a particular focus on reducing obstacles to the adoption of recommended dietary patterns and physical activity for Hmong middle school students.
36
Turner, Sarah, and Sarah Delisle. "‘My Grandmother Never Told Me That Before!’." Commoning Ethnography 4, no. 1 (December 17, 2021): 103–23. http://dx.doi.org/10.26686/ce.v4i1.6692.
Abstract:
Hmong ethnic minority populations in Vietnam’s northern borderlands have a long history of oral tradition and story-telling. Yet with an historical absence of literacy and no self-created written archives, the first-hand knowledge and experiences of Hmong elders is seldom communicated beyond their kin. At the request of a Hmong community member we developed a collaborative, intergenerational oral history project that would allow stories of Hmong elders to be shared on the internet. Concurrently, we trained Hmong youth in research methods, helping to improve their English skills and contribute to inter-generational knowledge transfer. Drawing on debates regarding collaborative North-South ethnography, positionality and critical reflexivity, and feminist fieldwork approaches, we contemplate our roles as two Global North researchers interacting with Global South ethnic minority youth and elders, and the degree to which we were able to help support the creation of subaltern counter-narratives to Vietnamese state discourses of upland minority histories.’
37
Ngô, Thị Thanh Tâm. "Ethnic and Transnational Dimensions of Recent Protestant Conversion among the Hmong in Northern Vietnam." Social Compass 57, no. 3 (September 2010): 332–44. http://dx.doi.org/10.1177/0037768610375518.
Abstract:
The author argues that ethnic and transnational dimensions are crucial to an understanding of the conversion of the Hmong to Protestantism in Northern Vietnam. Although a number of scholars have proposed that the study of religion be incorporated into the study of transnationalism, the “transnationalization” of religion is still rather understudied, and there have been few scholarly efforts to analyze the transnational aspects of the conversions to world religions of marginalized ethnic minority groups in countries with high levels of emigration. The author examines the transnationalization of religion via the case of the Hmong conversion to show that the impact of missionization is twofold, as not only does the habitus of the Hmong in Vietnam change through massive conversion but so also does the subjectivity of the Hmong missionaries. She proposes to conceptualize the evangelical mission of the Hmong diasporas in Vietnam in particular and in Asia in general as a form of “remittance of faith and modernity”.
38
Engelman, Michal, Maichou Lor, Mai Xiong, Tou Lee, and Casper Vang. "“WHEN WE ARRIVED IN THIS COUNTRY, WE WERE ALREADY VERY OLD”: HEALTH AND AGING IN WISCONSIN’S HMONG REFUGEE COMMUNITY." Innovation in Aging 7, Supplement_1 (December 1, 2023): 371. http://dx.doi.org/10.1093/geroni/igad104.1231.
Abstract:
Abstract The Hmong arrived in Wisconsin as refugees following wars in Vietnam and Laos, and are the state’s largest Asian American group. They have a disadvantaged socioeconomic profile and face high rates of trauma-linked mental illness. Due to limited English proficiency, low literacy, and a lack of familiarity with and trust in research, the Hmong are underrepresented in existing data sources, which fold them into a pan-ethnic Asian-American group considered exceptionally successful. To address this gap, the Diversity, Inclusion, and Aging in the Midwest: Opportunities for New Directions with Wisconsin’s Hmong Community (DIAMOND-Hmong) project has engaged Hmong older adults in a research study designed to document their unique life experiences and social determinants of health. Drawing on semi-structured life history interviews with 40 older Hmong men and women in Wisconsin, we describe participants’ experiences during wars, forced relocations, and refugee camp spells, as well as the challenges and rewards of migrating to and aging in the U.S. Using a constructionist grounded theory approach, we show that participants’ narratives link life-course hardships with physical and mental health challenges, generating a historically and culturally-specific delineation of trauma as both individual and collective experiences. Our analysis situates individual trauma within broader geopolitical and institutional circumstances and demonstrates that familial and communal ties – and their absence – are sources of both tension and resilience in this population. Our findings point to the importance of a trauma-informed approach to health assessment for the Hmong, and the role of memory and storytelling in their healing process.
39
Tapp, Nicholas. "Hmong Religion." Asian Folklore Studies 48, no. 1 (1989): 59. http://dx.doi.org/10.2307/1178534.
40
Xiong, Soua. "Research on Hmong American College Students." Journal of Underrepresented & Minority Progress 4, no. 1 (February 19, 2020): 65–84. http://dx.doi.org/10.32674/jump.v4i1.1537.
Abstract:
The current study sought to review the existing literature that has contributed to our understanding of Hmong Americans in higher education. A literature search identified 32 articles that met the inclusion/exclusion criteria for the current review. The results of this scoping review demonstrate that research on Hmong American college students has received increased scholarly attention within the past six years and is primarily limited to academic communities that focused on Hmong studies. In addition, this body of research have mainly been examined qualitatively through a psychosociocultural lens with Hmong male and female university students. Based on these findings, recommendations for synthesizing the current research, shifting the focus of future research, and including theoretical perspectives in future research are provided.
41
Ngo, Bic, Erin Dyke, and Jana LoBello. "Connecting as “Family” in Educative Relationships: Insights From a Media Program Serving Hmong Immigrant Youth." Urban Education 53, no. 9 (March 9, 2017): 1126–53. http://dx.doi.org/10.1177/0042085917697202.
Abstract:
This article draws on an ethnographic study of a media program serving Hmong immigrant youth to illuminate perspectives and practices of teaching and learning that draw on Hmong culture’s emphasis on family and collectivism. Our explication is guided by the following question: How do a Hmong adult youth program advisor and Hmong youth connect as “family” in an educative relationship? It reveals insight for understanding the ways in which low-income, immigrant youth may be supported within educational contexts imbued by an intimacy and reciprocity that revalues the social and cultural dimensions of their lives. The article significantly advances research on the ways in which educators who share with youth the same racialized identity, neighborhood, and community construct learning environments.
42
Ly, May Ying N., Katherine K. Kim, and Susan L. Stewart. "Assessing the performance of the Asian/Pacific islander identification algorithm to infer Hmong ethnicity from electronic health records in California." BMJ Open 9, no. 12 (December 2019): e031646. http://dx.doi.org/10.1136/bmjopen-2019-031646.
Abstract:
ObjectiveThis study assesses the performance of the North American Association of Central Cancer Registries Asian/Pacific Islander Identification Algorithm (NAPIIA) to infer Hmong ethnicity.Design and settingAnalyses of electronic health records (EHRs) from 1 January 2011 to 1 October 2015. The NAPIIA was applied to the EHR data, and self-reported Hmong ethnicity from a questionnaire was used as the gold standard. Sensitivity, specificity, positive (PPV) and negative predictive values (NPVs) were calculated comparing the source data ethnicity inferred by the algorithm with the self-reported ethnicity from the questionnaire.ParticipantsEHRs indicating Hmong, Chinese, Vietnamese and Korean ethnicity who met the original study inclusion criteria were analysed.ResultsThe NAPIIA had a sensitivity of 78%, a specificity of 99.9%, a PPV of 96% and an NPV of 99%. The prevalence of Hmong population in the sample was 3.9%.ConclusionThe high sensitivity of the NAPIIA indicates its effectiveness in detecting Hmong ethnicity. The applicability of the NAPIIA to a multitude of Asian subgroups can advance Asian health disparity research by enabling researchers to disaggregate Asian data and unmask health challenges of different Asian subgroups.
43
Vang, Cindy, Michael Sieng, and Mingyang Zheng. "Resilience of Hmong Older Adults: Coping With Loneliness." Innovation in Aging 4, Supplement_1 (December 1, 2020): 320–21. http://dx.doi.org/10.1093/geroni/igaa057.1026.
Abstract:
Abstract Older refugees are especially susceptible to loneliness with their history of trauma, forced migration, and social isolation in host countries. Rates of loneliness among older immigrants range from 24% to 50%. Despite their heightened vulnerability to loneliness, coping mechanisms among this population remain understudied. The purpose of this study was to examine how community-dwelling Hmong older adults, an aging refugee group, cope with loneliness. The data was drawn from a larger constructivist grounded theory study aimed at understanding the loneliness experiences of community-dwelling Hmong older adults. Semi-structured individual interviews were conducted in the Hmong language with 17 Hmong age 65 and older residing in Northern California. Data was collected and analyzed in an iterative and comparative process using initial coding, focused coding, and connecting the focused codes to form categories and subcategories. Five coping mechanisms emerged from the data: (a) religious and spiritual beliefs; (b) social support; (c) wandering; (d) activity engagement; and (e) avoidance and control. Coping mechanisms utilized by Hmong older adults in this study highlighted the resilience of this aging population and the lack of culturally-relevant programs to prevent and address their persistent loneliness and emotional distress. Implications for research, practice, and policy suggests the need for greater culturally- and linguistically-competent services informed by Hmong older adults.
44
Ngo, Bic, and Diana Chandara. "Nepantlera Pedagogy in an Immigrant Youth Theater Project: The Role of a Hmong Educator in Facilitating the Exploration of Culture and Identity." Teachers College Record: The Voice of Scholarship in Education 123, no. 9 (September 2021): 87–111. http://dx.doi.org/10.1177/01614681211051979.
Abstract:
Background/Context: Community-based youth theater programs afford youth opportunities to explore and “author” new identities by “performing writing.” Yet, we know much less about the ways in which immigrant youth are exploring struggles and changes within their families and ethnic community. We particularly lack research about the roles of immigrant adult educators in youth programs, and the significance to the pedagogical process of their experiences, being, and modes of interacting with young people who share with them a common ethnicity. Purpose/Objective/Research Question/Focus of Study: The purpose of the study is to explore the role of a community-based Hmong immigrant educator as a “nepantlera,” or boundary-crossing “guide” in Hmong youth’s negotiation of culture and identity. It is guided by three questions: (1) How does nepantlera pedagogy move beyond self–other dichotomies? (2) How does nepantlera pedagogy facilitate rewriting the self to construct new visions of ethnic identity? and (3) How does nepantlera pedagogy entail risking the personal? Setting: The research setting was a Hmong community-based arts organization in an urban center in the Midwestern United States. Population/Participants/Subjects: Three 1.5-generation Hmong American adult staff of a community-based organization, one Korean American teaching artist from a local theater company, and 11 second-generation Hmong American adolescents participated in the study. Research Design: The study draws from a critical ethnographic investigation of the culturally relevant practices of a youth theater project within a Hmong coethnic organization. Data Collection and Analysis: Ethnographic data collection occurred over the 4-month program cycle of the theater project. Data sources include field notes from participant observations, semi-structured interviews, audio and video recordings of the activities, work products, and documents about the program and organization. The data were analyzed with thematic analysis techniques. Findings/Results: The findings suggest that the nepantlera pedagogy of the Hmong immigrant educator fostered opportunities for Hmong youth to (1) disrupt binaries between first-generation and second-generation immigrants by exploring not only differences but also commonalities; (2) imagine new ethnic selves by exploring and rewriting a Hmong edict against same-last-name relationships; and (3) experience the vulnerability of their Hmong educator through disclosure about his personal life. Conclusions/Recommendations: The nepantlera pedagogy of an immigrant educator within a coethnic community-based organization brings a perspective from the nepantla, or “in-between,” of culture and identity that provides immigrant youth with a deeper level of cultural knowledge and connectedness to navigate their multiple worlds.
45
JaKa, Meghan M., Jennifer M. Dinh, Patricia McCann, Abigail S. Katz, Thomas E. Kottke, and Jeanette Y. Ziegenfuss. "Promoting Fish Consumption Messages: Perspectives of Hmong Women of Childbearing Age." American Journal of Health Behavior 45, no. 5 (September 30, 2021): 867–78. http://dx.doi.org/10.5993/ajhb.45.5.7.
Abstract:
Objectives: Through focus groups, we aimed to understand ways to promote safe and healthy fish consumption among Hmong women in Minnesota. Methods: English-speaking Hmong women aged 18-40 were eligible to participate in 90-minute focus groups. Through our questions, we sought to gain understanding of the women's health-seeking behaviors and to obtain feedback on current messaging. We recorded the focus groups and transcribed and double-coded the data using sequential directed content analysis. Results: Thirteen Hmong women participated across 3 focus groups. The final coding tree included 6 primary themes related to health messaging, with adequate inter-coder reliability for each. Women identified the Internet as the primary source of health information with website preferences driven in-part by preferences of elders. Discrepancies between health beliefs of elder and younger generations were noted, with some evidence that personal fish consumption preferences outweighed cultural norms. Messages clearly targeting the Hmong population were preferred, with discrepancy in risk-versus benefit-framed messages. Conclusions: Findings highlight the need for culturally informed messages that are clear and carefully tailored. Our findings will inform future development of safe and healthy fish consumption messaging to better support the Hmong community in Minnesota.
46
Zhang, Yunjie. "Hmong Spirituality, Nature, and Place." Religions 14, no. 9 (September 1, 2023): 1127. http://dx.doi.org/10.3390/rel14091127.
Abstract:
In this article, I show how the Hmong religion can provide the basis of a novel version of non-human-centered environmentalism. I do this by outlining some of the core doctrines in the Hmong religion and showing what they imply about the value of nature. I then situate the view that is implied by these doctrines into the traditional Western environmental ethics literature on the value of nature. In particular, I argue that the Hmong religion provides a view in environmental ethics that is non-anthropocentric, individualistic, non-egalitarian, and non-biocentric.
47
Lor, Maichou, Phia Xiong, Linda Park, Rebecca J. Schwei, and Elizabeth A. Jacobs. "Western or Traditional Healers? Understanding Decision Making in the Hmong Population." Western Journal of Nursing Research 39, no. 3 (July 9, 2016): 400–415. http://dx.doi.org/10.1177/0193945916636484.
Abstract:
Research has documented the influence of cultural values, beliefs, and traditional health practices on immigrants’ health care utilization in their host countries. We describe our findings of how Hmong immigrants to the United States make decisions about whether and when to use traditional and/or Western health services. We conducted semi-structured interviews with 11 Hmong adults. We found their decisions depended on whether they classified the illness as spiritual or not and how they evaluated the effectiveness of different treatment options for their illness. Hmong participants’ expectations for effective treatment in traditional or Western health care encounters combined with physical evidence of an illness influenced their decisions and often led them to shift from one type of care to the other. Understanding cultural differences in perceptions of the causes of illnesses and the link between perceived cause and treatment is important to improving care for the Hmong population.
48
Helsel, Deborah. "Paper Spirits and Flower Sacrifices: Hmong Shamans in the 21st Century." Journal of Transcultural Nursing 30, no. 2 (May 22, 2018): 132–36. http://dx.doi.org/10.1177/1043659618777051.
Abstract:
Introduction: Fresno, California, is home to more than 30,000 Hmong. The purpose of this research was to explore the utilization of Hmong shamans 40 years after the first Hmong immigrants arrived in the United States. Hmong shamanism is examined to identify and analyze changes to shamans’ practices or patients. Methods: Using grounded theory, semistructured interviews were conducted with a convenience sample of 20 shamans in their homes. Transcribed data were qualitatively analyzed. Results: Shamans continue to train and practice in this community; utilization by older patients persists while young adult patients have become the fastest-growing group of users. Healing rituals have changed in response to the legalities of animal sacrifice in urban areas and the time demands of work schedules. Discussion: Nurses’ awareness that the availability of biomedicine does not preclude the continuing or recurring utilization of traditional healers can facilitate understanding of culturally defined health care needs.
49
Neiman, Tammy. "Nurses’ Perceptions of Basic Palliative Care in the Hmong Population." Journal of Transcultural Nursing 30, no. 6 (February 9, 2019): 576–86. http://dx.doi.org/10.1177/1043659619828054.
Abstract:
Introduction: The purpose of this study was to describe basic palliative care from the acute care nurses’ perspective with consideration for culturally diverse populations. Participants focused their responses based on their experiences with Hmong patients. The concept of cultural safety was explored to improve basic palliative care practice in acute care settings. Method: A qualitative approach was utilized. Thirty-four nurses participated in either focus group or individual interviews. Results: Assisting tradition, understanding culture, and managing language barriers were identified as themes unique to providing basic palliative care to Hmong patients. Discussion: Nurses experienced uncertainty and inadequacy of resources when caring for patients from a Hmong background. Nurses also recognized the strong family ties in this specific population and the importance of supporting tradition while in the hospital. Utilizing Wood and Schwass’ framework of cultural safety could guide nurses providing basic palliative care to Hmong patients and other culturally diverse patients.
50
Siriphon, Aranya. "Local Knowledge, Dynamism and the Politics of Struggle: A Case Study of the Hmong in Northern Thailand." Journal of Southeast Asian Studies 37, no. 1 (February 2006): 65–81. http://dx.doi.org/10.1017/s002246340500041x.
Abstract:
The Hmong are not passive actors who wait for help from development workers and other authorities. Instead, they actively engage themselves within a process of social negotiation between unequal socio-economic and political groups, a ‘dynamic knowledge system’. Three case studies from a Hmong Thantam community are used to better understand the process of social negotiation with multiple actors within complex power relations. More importantly, their dynamic local knowledge is used as a strategy to struggle against, and reconcile with, more powerful forces; the result of this process is the ‘complexity’ which happens as a response to powerIt's possible to find knowledge from any place in the world when we humans learn from one another. Throughout the generations we Hmong have learned from many diverse sources. In order to fulfil our lives, we young Hmong still learn from the whole world. Laoyeng Saehang, A headman of Thantam village, Northern Thailand, 1998.