By Nicholas Tapp, Gary Yia Lee
The Hmong are between Australia's most up-to-date immigrant populations. They got here as refugees from Laos after the communist revolution of 1975 ended their existence there as highland moving cultivators. The Hmong originate from southern China the place many nonetheless stay, and others stay in Vietnam, Thailand and Burma. Hmong refugees at the moment are additionally settled within the united states, Canada, France, Germany and French Guyana. Already the sweetness and richness of conventional Hmong tradition, particularly their shamanism and embroidered gown, has attracted the eye of the Australian public, yet little is understood approximately those humans, their historical past or the struggles they've got confronted to regulate to a brand new lifestyles in Australia.This interdisciplinary selection of articles offers with their tune and textiles, gender and language, their social variation and their international diaspora. The publication goals to convey wisdom of the Hmong to a much broader public and give a contribution to the knowledge of those humans.
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Additional info for The Hmong of Australia: Culture And Diaspora
It is a ‘heroic’ narrative that incorporates a number of themes: • the war and the military (the starting point for the diasporic narrative); • the refugee experience (including flight across the Mekong River and languishing in Thai refugee camps for many years); • continuity with the past through recognition of the value of clan ties and ‘traditional’ Hmong culture (for example, shamanism); • symbols of movement into the future (the modern or the postmodern) by emphasising the many educational achievements there have been.
I present them here as arguments that are open to debate and contestation and I look forward to a continuing dialogue with Hmong people in various parts of the world on issues relating to Hmong identity. Globalisation, Diaspora and Identity This chapter explores the construction of a diasporic Hmong identity in the context of the contradictions of globalism and localism. It argues that the success with which the Hmong are constructing a global identity suggests that the diaspora, as a form of social organisation, has the potential to transcend and succeed the nation-state, thus bridging the gap between the global and the local (compare Cohen 1997).
It is important to note, however, that the clan takes on a new meaning in the context of constructing a Hmong identity in Australia. As a Hmong man explains: We live in Australia and I think that clan struggle will not exist any more because we will not have a powerful clan or group who can do politics or that sort of thing. Basically we are looking at clan support. We are looking at the word ‘Hmong’ as brother to cover everyone. We are looking for people in the Hmong society to raise the status of the whole community.