Hmong Tribune December 2014

THEHMONGTRIBUNEHMOOB XOV XWM DECEMBER 2014 PUB DLAWB

CALIFORNIA’S HMONG NEWSPAPER

HMONG NEWYEARCELEBRATION

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PAGES 4

“The Jao Fa in Laos aren’t simply there be-cause they are stuck or trapped, though in manycases they are. They are there waiting for the UNto give them what they believe they deserve, thatis, a place to call home - a country or site thatcompletely belongs to the Hmong,” my father ex-plained in Hmong.

This dream of obtaining such a thing to callhome has been a repeated theme throughoutHmong history, a theme that will utterly diewith the Hmong-American along with our tra-ditions. A sense of duty is needed and the abil-ity to cooperate as a strong Hmongcommunity is essential. Undoubtedly, theHmong will begin to have a stronger voice, butsimilar to American Revolutionary Grace LeeBogs’ description of the Civil Rights Move-ment, “The problem isn’t whether the move-ment is happening, but where this movementis taking us.” What are we going to voice forthe Hmong? The goal to maximize “coopera-tion” (a term used in social psychology) can-not be achieved through advancement inhigher education alone nor will simply attain-ing a stable job give a sense of obligation to theHmong. General Vang Pao himself criticized,“Don’t think that sitting tall and above otherHmong is going to get you anywhere. You willfall, and the Hmong and others will not catchyou. And when you fall, the repercussions willbe deadly.” What the Hmong people need is amassive sociological and psychological change,change that will gear us towards an inextricablesense of duty to the Hmong people.

In social psychology, we understand thatcooperation is key to prosperity in a civiliza-tion. From an evolutionary and sociologicalperspective, civilizations who were able to max-

imize the cooperation among their group ofpeople were simply the masters of their re-spective regions and held authority and influ-ence in others. Seen throughout history,civilizations that (whether knowingly or un-knowingly) applied rules that reduced defec-tion and encouraged cooperation would solveissues prevalent in ideas such as game theoryand would, thus, give rise to the prosperity andeffective change in their civilizations.

Two of the best systems to maximize coop-erative behavior are government and religion.Only through these two systems would a per-son learn to put their complete faith in an ab-stract object to achieve something that couldeasily influence others at a global level, two sys-tems that could lead to large sociologicalchange. For example, we can trust the personat a bank to keep our money in a reliable place.In religion, we could give money and time toour respective religion so it can grow and ex-pand. Also, these systems deter the idea ofcheating the rules of the society. Failures tocomply with society’s rules would lead to theirpunishment directly by the government or re-ligion. In government, punishments consist oftime imprisonment; in religion, ones who donot comply with religious rules either faceinner guilt or shame by society, each being verypowerful forces that cause psychologicalchange within one’s self over a long period oftime, one of the most effective ways to causechanges in behavior. In addition, to directlypunish a person for defecting is a very danger-ous, unreliable, and inefficient way to keep thesystem cooperating; however, instead of oneperson punishing the defector, the system (thegovernment or religion) will more efficientlyand safely carry out the punishment. Simply

put, these two systems are essential for the suc-cess of a civilization by maximizing coopera-tion and efficiently reducing defection. Thesesystems are still being exhausted today to createthe cooperation of billions of people towardsone government‘s or religion’s collective goal.

Malcom X, a Muslim religious philosopher,attempted to utilize the two systems as a vehi-cle for social activism. Many people get thewrong impression of Malcom X, and evenmore overlook, misunderstand, and underesti-mate his idea of using religion as the core forsocial and psychological change in his people.He was a religious man who preached self-de-fense when oppressed, the need to love one’sself as a black man or woman, and political andeconomic stability within his race, ideals thathe constantly linked to his religion. MartinLuther King Jr. also used religion to advancehis ideas and projects. A prime example of thisis the Montgomery Bus Boycott in which heand Christian leaders in Montgomery, alongwith other like-minded individuals, formedthe Montgomery Improvement Associationand supplied guidance and leadership whenthe boycott commenced. The reverend, how-ever, emphasized less on psychological changeof his own people but focused his attention togaining equality by changing the mindset ofthe oppressors. Malcom X was persistent in theidea of social psychological change within hispeople especially with the uses of religionwhich would lead to economic and politicalstability; therefore, his ideas can be appliedmore appropriately to the Hmong. Sadly, Mal-com X’s ideas and religious philosophy wasborn into a time where there was great ani-mosity and misunderstanding. Other limita-tions included the fact that his people were, as

he explained, “sit-ting on a hotstove— they’re im-patient— and nomatter how fastyou say progress isbeing made towardletting them up,that progress is notfast enough forthem.” Neverthe-less, his ideas repre-sented many of thetruths that werepsychologically hidden in United States his-tory, ideas that required some enlightenmentto accurately see.

A genuinely Hmong religion, Poj KoobYawm Ntxwv is a new religion sproutingamongst the Hmong expounding such ideas ofcooperative psychological change in its ownway. Poj Koob Yawm Ntxwv believes in LeejNiam or the mother of the Hmong. It preachesthat cooperation amongst the Hmong or to“ua ib yim haiv neeg Hmoob” (as Poj KoobYawm Ntxwv explains it) is a fundamentalneed that the Hmong must attain to prosper.The religion has grown tremendously in thepast years with hundreds of families and sev-eral branches in Wisconsin and Minnesota aswell as a large community in Fresno, Califor-nia. I talked to one of the members in PojKoob Yawm Ntxwv and he gave me an exam-ple of the Hmong-American’s inability to co-operate amongst other Hmong in America,“Every week the Hmong have a funeral in oneof the churches in each major Hmong city in

Hmong Social Activism through Religion

Continued on Page 6

Hmong New Year Celebrations Begin

Sacramento Miss Hmong Pageant winner: Nkauj See Lauj. Photo Courtesy of KMLee Design|Photography.

Fue Vue

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THE HMONGTRIBUNEPublisherSteve ThaoWritersJon P. DarbonnierChelsey See XiongCathy ThaoContributorsBryan T. WorraFong ChaKhong M LeeSky Bee VueAccount ExecutiveChuck LeeAlex Seng Vang

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Article by Cathy Thao, J.D.What does a Hmong student do during the summer? Activities can

vary from going on an exciting family vacation to attending summerschool or camp, doing a cover of a popular song, or simply sitting infront of the television or computer. One highlight this summer isHmong students throughout the States interning at the nation’s capi-tal. This year, two of our very own Sacramentans, Kong Vang and SimonVue grasped onto the opportunity to intern in Washington, D.C. Bothlearned of the internships in D.C. through their interest in public pol-icy work and simply googling the terms “internships in Washington,D.C.”

Kong is Senior, majoring in Government (International Relations) atCalifornia State University of Sacramento. His D.C. internship was withSoutheast Asian Resources Ac-tion Center. During his intern-ship, Kong attended trainings inleadership and advocacy, re-searched data on SoutheastAsians in different congressionaldistricts, and assisted in coordi-nating meetings. He also becameinvolved in doing research workfor the All Student Account Actheaded by Congressman MikeHonda and other legislation suchas Higher Education Act. Asidefrom work, Kong was introducedto and met presidents and execu-tive directors of different non-profits in D.C. and shook thehands of numerous congressmen.Kong encourages Hmong stu-dents to consider interning inD.C. because they will become intune with their strengths, weak-nesses, and passion. At the sametime, they will gain the opportu-nity to grow personally and pro-fessionally. Kong says, “The D.C.

experience will definitely prepare you for thereal world. And live for the moment but alsoplan for the future because when you findout what you desire the most that is whatyou will become. Further, never give up be-cause giving up was only an option, not amust.”

Simon Vue is a recent graduate from theUniversity of California Santa Cruz with aBachelor of Arts in Politics and Sociology.His wandering mind and ambitious curios-ity prompted him to do research on intern-ships in D.C. and apply for the Conferenceon Asian Pacific American Leadership Fed-eral Internship Program. Simon was placed at the United States ForestService. His internship consisted of providing information and educa-tion on policies affecting the Asian Pacific American community. Inconjunction to his work assignments, Simon met many different pro-fessionals who shared with him their work and life experience. With agreat interest in policies affecting the Asian community, Simon attendedthe All Students Count Act Day of Action and gained first-hand expe-rience of the activities that took place in support of an act. What Simontakes from his D.C. internship is the importance of networking. Heshares with all Hmong students, “As an intern in D.C., you are linked toa large network of invaluable resources. D.C. is the most diverse and vi-brant community of young professionals across the nation. It’s definitelythe right place to foster your personal and professional development.”

Aside from their valuable internship experience, Kong and Simontraveled throughout Washington, D.C. for sightseeing and visited manyhistorical monuments. They also met the small Hmong community inD.C. in which they describe as young Hmong professionals who werevery open-minded, caring, and supportive. Both Simon and Kong thankthe D.C. Hmong community for making them feel like home, especiallyChit Lyfoung and Maipham Vang who opened their home for Simonand Kong to live in for the duration of their internship. Simon says,“Their warm support and kindness not only made me feel welcomedand comfortable but also safe like home.”

Although both Simon and Kong had to be away from family andfriends as well as miss the taste of papaya salad, rice, and Hmong sausage,

they experienced a life changing event. Bothhope to attend graduate school and earn a grad-uate degree in public administration or publicpolicy. Without a doubt, the Hmong commu-nity definitely needs more faces and strongvoices at our nation’s capital. Let you be thenext Hmong to intern in Washington D.C.

Simon and Kong can be reached by email ifyou would like to know more about their ex-perience, the application process, or have anyquestions: [email protected] or [email protected].

Hmong College Students Internat the Nation’s Capital

Simon Vue at All Students Count Act Dayof Action

Kong Vang inside the WhiteHouse.

Cathy Thao, J.D.

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By Peng Yang In many cultures, the consumption of alco-

hol occurs often in the “supposively” underagepeople. In the American culture, we can seethat teens, youth, and underage kids tend todrink alcohol when they reach high school.Practically anywhere you go you see teensdrinking. Either in movies, social media, andother outside sources (parties), teens are oftendrinking alcohol. Not just in the American cul-ture, but in other cultures, they also practicedrinking at a young age. For example,in theHmong culture, it is quite often that you’ll seea younger man drink alcohol.

From my experiences, a lot of underagedrinking runs in the culture. We don’t drink al-cohol because we love the taste, or because itmakes us look cool. In fact I hate the taste of afreshly open can of Bud Light, or any kind ofbeer. But from our culture, when you are at aritual or a wedding (especially), receiving a canof beer is not a bad sign. Well at least from myeyes it’s not. When you receive an alcohol bev-erage, it’s a sign of respect. That person whogives you that can, respects you enough to giveyou one. If you reject that drink, that is a signto the giver (of the can) that you dont respecthim. You are disrespecting him.

In my Culture, respect is a very big deal, es-pecially to the elders. So we try to respect everyolder Hmong person. So taking their drink isone way of showing respect towards them and

that’s not enough.You also have todrink the same waythey do, and what-ever they tell youyou better do it, ifnot, you’re lookingat more drinkscoming your way.For example,if thegiver tell you todrink like him, youdrink like him. Ifhe drinks with hisleft, you drink with your left hand, and if hedrinks with his right hand, you drink with yourright hand.I had learn this the hard way. I re-member my first time drinking with the eld-erly. I was about 14 and we were at a wedding.When my brother’s fiance’s family gave it tome, I was in shock. I knew there were going tobe people drinking, but I did not expect my-self to be drinking also. I did not know what tosay to the man so I took it and said thank you.My mom saw me with the beer and asked whywas drinking. Oh man was I scared. I told herthat a man had gave it to me and I did not wantto say no, so i took it. But after I received onemy other cousins, around my age, got one too.That made me less nervous to drink, becauseif I was to get in trouble I know we all will.Later that day I felt myself growing up, men-

tally. I felt that the people at the wedding knewwho I was and it seemed as we acknowledgedeach one another.

Drinking in our culture is taken seriously.Ina way it’s a sign of me growing up and become-ing a man. When someone hands you a drinkthey acknowledge you. In their eyes you arenow a grown man. In the Hmong culture, wemeet and greet with alcohol, so therefore I ac-cepted the drink to acknowledge that person.I drink the beverage for him. Its just like whena girl celebrates her quince. She is now awoman now, and is now seen as a woman. It isjust same for us but instead we are offer a drinkand get acknowledge if we drink.(for a boy) Itworks vice versa. If I was to give someone adrink, I would be acknowledging to him andif takes the drink, he respects me, If he doesnot, it means he does not acknowledge me.

And how does all this affect me? Growingup in a Hmong house, you often see that whenyou reach a certain age, you tend to drink or atleast accept the drink from people. But what istaught in school is the exact opposite. In theschool, you are taught that drinking under theage of 21 is not permitted. It is illegal and youcan get fine or even go to jail. Your also taughtthat in school about what harm it can bring toyour body and the after effects of alcohol.With all this, debate about just an alcoholicbeverage, it is very difficult to make up mymind. For me personally I believe that drinking

is not such a bad thing. Well excessive drink-ing is bad, but a once in a while occasion andlimiting how much you drink shouldn’t be thatharmful. I really don’t want to loose my cultureand the way we do our rituals and every otherlittle things about it. These little things arewhat define who Hmong people are. And thatswhat I am. A typical Hmong boy following theHmong culture. But the real question is, “DoesDrinking Make You A Man?”

Does Drinking Make You a Man?

Peng Yang"People read theHmong Tribune!"

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Community News


Photos Continued on Page 7

Photos by: Nhia Ly

North Carolina New Year

Jim Costa HonoredFRESNO, CA - Members of the Hmong community in Fresno honored Congressman Jim

Costa with an outdoor luncheon and traditional Baci ceremony on October 25, 2014 at 12:00p.m.

Congressman Costa has served the Central Valley of California with distinction and hasalways been sensitive and supportive of new Hmong/Asian American Pacific Islander or otherImmigrant communities and their struggles to achieve the American dream and thrive in theCentral Valley.

Costa has been a friend and ally to the Hmong community since he began public service;including the introduction of federal legislation to give recognition of Hmong veterans whofought alongside the United States forces in the “secret war” in Laos. The Hmong commu-nity extended its appreciation of Congressman Costa through a traditional ceremony.

The baci ceremony is a tradition in the Hmong culture, abrilliant expression and a gesture of thankfulness in whicha string is tied to the honoree’s wrist with blessings.




Sacramento New Year

Photo Courtesy of KMLeeDesign|Photography

Photo Credit:Serena NpaujPhotography

St. Paul, MN New Year




Social Activism: From page 1BILINGUAL (ENGLISH/HMONG) Call Center Customer Service Representatives in Sacramento, CA.When we find the right person, we offer great pay, a professional environment, and a great

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America. Each of them cost relatively $50,000– that is half a million dollars every weekendnationwide. All it would take is a dollar fromone of every Hmong-American to build a non-profit funeral home in a city for the Hmongand eventually for all the other cities where welive. If every Hmong in America turned to PojKoob Yawm Ntxwv, we would be able to ac-complish these goals easily. We could do thisand more.”

The Hmong-American tsis txawj sib hlub,that is we don’t know how to love each othereven though there is no doubt that we are pas-sionate about the Hmong cause. The fact isthat we do not know the necessary, systematicsteps in attaining that love that we constantlypreach about, an outspoken love that is con-stantly on our minds and drives us to succeedso we can give everything back to the Hmongpeople. Truthfully, the younger generation caneasily get lost in the midst of the American cul-ture and forget or, worse, cannot attain thislevel of compassion for the Hmong. However,religion can be used as a way to remind onethat there is a bigger goal in the end, and forPoj Koob Yawm Ntxwv, one of the final goalsis full cooperation, love, and prosperity of theHmong people here in America (first) andabroad. The religion essentially teaches one,step by step, to learn to love one anotherthrough religion and foster this undeniablepassion among the Hmong now and theHmong generations to come.

Why is this cooperation so mandatory? Itgoes back to the idea of a home for the Hmongor the lack of a home. We are traveling in thetides created by other civilizations, never trulyhitting land. Because we do not have this lux-ury, our inexistence is that much more plausi-ble. Other Asian-American generations cannaturalize completely and forget all of theirlanguage, culture, and traditions, but they can

return to their home-country to relearn theseways and ideals. Again, we do not have this lux-ury; when we fully assimilate, we will be lostamongst the tide, never to rise and never to bespoken of again as it has happened throughouthistory.

The Hmong in China have no voice andthe Hmong in Southeast Asia live in the same,if not, worse conditions than the Hmong inChina. With that said, we are the only Hmong(other than the few thousands living in otherdeveloped countries) receiving an educationsufficient enough to drive Hmong activism.We are truly the last hope for the existence ofHmong, and if we make a mistake, it can back-fire on us to the point where we can becomeless than dust.

I see the religion Poj Koob Yawm Ntxwv asa signal that the Hmong can think beyond thedetrimental idea of being content, content thatwe have Hmong waiting, dying for us to essen-tially return and save them from the grasps oftheir oppressors. Good religion is the psycho-logical reminder that there is something thatmust be done and that we must work towardit to attain it. Realistically, I can’t be changedwith one speech nor can I change my commu-nity with one idea. Social evolutionary changecan only happen through the constant re-minder of our goal, and religion can do that forus and provide along with it foundations foreconomic, political, and psychological stabil-ity if done correctly.

Fue Vue is currently attending Brown University pursu-ing a career in medicine with a concentration in psychologyand religion. Vue plans to dovetail the two concentrations bydeciphering the psychological frameworks of religion andbridging the gaps of science and faith. He sees potential in un-derstanding religion because he believes the psychology be-hind religion is one of the greatest sources of unification in agroup or society; he wishes to apply that knowledge by helpinghis Hmong community and others when the time comes.



Local Events

Imaginary Friend Press is proud to announcethe publication of To Live Here, the debut full-length collection of poems by Fresno poet, SoulVang, who was co-editor of How Do I Begin? AHmong American Literary Anthology (Heyday,2011) featured in The New York Times.

As the first book-length collection of poemspublished by a Hmong-American poet, To LiveHere breaks new literary ground. The book hasgarnered advance praise from many writers acrossthe spectrum. Corrine Clegg Hales, Coordinatorof the Phillip Levine Poetry Prize, calls it “stun-ning and expansive...a profoundly Americanstory.” Tim Z. Hernandez, American BookAward Winning Writer, hails Vang an “unprece-dented and original voice in American letters.”Margarita Engle, Newbery Award WinningWriter, describes To Live Here as “told in lan-guage of breathtaking beauty and depth.”

A poet, teacher, and U.S. Army Veteran, Vangholds the nationwide distinction of being the firstHmong-American to receive a Masters of FineArts in Creative Writing with emphasis on Po-

etry, which he earned from California State Uni-versity, Fresno. An Editorial Board member of theHmong American Writers’ Circle (HAWC), hiswriting has appeared in Fiction Attic Press, In theGrove, The Packinghouse Review, Southeast AsiaGlobe, and The New York Times, among others.His poetry has been anthologized in Tilting TheContinent: Southeast Asian American Writing(New Rivers), How Much Earth: An Anthologyof Fresno Poets (Roundhouse), Bamboo Amongthe Oaks: Contemporary Writing by HmongAmericans (Minnesota Historical Society), HowDo I Begin? A Hmong American Literary An-thology (Heyday), and New California Writing2012 (Heyday).

To obtain a review copy and publication in-formation, contact Dan Nowak, editor/pub-lisher: Email: [email protected](Publisher website: imaginaryfriendpress.com)

For information regarding interviews, read-ings, and appearances, contact Soul Vang, author:

Email: [email protected] (Author web-site: soulvang.net)

First ever full-length poetry collection byHmong-American to

be published;Fresno poet, Soul Vang, wins Imaginary

Friend Press Poetry Contest


Jim Costa HonoredContinued



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Hmong Tribune December 2014

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