Hmong American readers share their stories of immigrating to and living in the United States. Drop us a note at hello@theatlantic.com to share your own experience as a member of, or neighbor to, the Hmong community.
The first note in our discussion on Hmong Americans focused on the cultural and racial tensions between immigrants and long-time locals in Midwestern cities such as Minneapolis and West Coast cities such as Fresno—the two biggest epicenters of Hmong Americans. This next reader, Bee Vang, grew up in both areas and is now entering adulthood with the wind at his back:
I would have said it was an impossibility: Children of refugees don’t give commencement speeches at Ivy League schools in America. Yet there I was, born in Fresno, raised in Minnesota, educated at Brown University, and stepping up to the podium as one of the speakers for mid-year graduation, 2016. My heart was in my throat, but no one could tell. In that moment my voice was kept strong by my mission—to make Hmong proud, to show through the power of my oration that we can go anywhere and excel, and that there is a lot for my fellow graduates to think about in our world marred by war and destruction.
The commencement committee had asked us to be light and inspiring. Talking about my track record, complimenting the other graduates on theirs, and throwing in lots of jokes, I sought to be maximally inspiring—but I insisted on keeping the history of bombing in as well. Not much of Hmong American history is light ...
I asked Vang if there’s a YouTube version of his commencement speech and there is—embedded above (a text version is here). Another reader, Pao Lee Vue, a professor at St. John Fisher College, recalls a distressing experience he had with Vang and some other students:
I thought Doualy’s Atlantic article was excellent, but I want to share another perspective. As an idealistic PhD student in Sociology, I made it a point to learn as much as I could about U.S. race relations as it pertains to crime and law enforcement, immigration, and assimilation. Committed to social justice, I also trained in how race intersected with other hierarchies, especially gender and social class. As I pursued field research on Hmong youth in the Upper Midwest, I became more and more convinced that Hmong were uniquely racialized both as Asian Americans, but also symbolically closer to blackness than their East Asian counterparts. I designed my book to convince readers of this.
Then I got up in front of the college classroom and had a whole new education.
Though my first teaching experience, in Wisconsin, had been full of challenges, I struggled less with teaching my students about the Hmong American experience. Local media might have generated stereotypes about Hmong males as gangsters or warriors, but at least some college students, both male and female, were also Hmong.
Now that I have moved to Rochester, NY, however, hardly any students seemed to have even heard that Hmong people exist in the world, much less in the U.S. I realized that here, where no Hmong have settled, black, white, and Latino students lack tools for distinguishing among Asian Americans. Though I have tried to teach our divergent histories and racial dynamics, I am up against the diehard American tendency to type everyone by their looks.
This was brought home to me in a campus event I organized. I had invited a distinguished Hmong activist/actor, Bee Vang, and we were in a big lecture hall with perhaps 100 college kids, trying to talk about how Asian men are stripped of masculinity in American race culture, how we are portrayed as too gay and undateworthy.
To my shock, and in full earshot of my Hmong male guest speaker, some of the students snickered audibly as we described the geek image we live with—the dorky guy who can never get laid. One student even announced that Asian men had small penises. Her assertion wasn’t worded as being reflective of a stereotype or a racist culture, but stated as if it were a well-known and widely accepted fact.
I shudder, realizing that I am raising three boys in this part of the U.S. They are part white and part Native American as well as Hmong, but how will they be known? Can I shield them from any of this pain?
This next reader, Leah Olson, has a more hopeful outlook:
I am 37 years old and live in Appleton, which has one of the largest Hmong communities outside of Minneapolis. I think things have changed significantly since I was a child. We moved to Appleton from a suburb of Milwaukee when I was in sixth grade, and I remember being shocked to see both adults and children make openly racist comments about their Hmong neighbors. These comments were not just made privately, but within earshot of Hmong adults and children. In school, Hmong children stayed within their own group. I don’t remember having any conversations with my Hmong classmates.
I moved back to Appleton ten years ago to raise my children. I was hesitant to move back in part because of those experiences witnessing overt racism. I didn’t want to raise my boys in that environment.
But their experiences have been completely different from my own. At one of the school PTA meetings this past year we had Hmong parents talk about their experiences growing up. The entire presentation was done in Hmong so that non-Hmong parents could experience what it is like to have to listen through an interpreter. At the end of the presentation, a group of fifth and sixth graders (both Hmong and non-Hmong students) performed a traditional Hmong dance.
Both my sons have Hmong friends, Latino friends, and African-American friends. The city is more diverse than it was when I was a child. But it can still be challenging. My first grader’s best friend is Hmong and his parents speak very little English. We have to arrange playdates with the help of one of the school’s interpreters, but we make it work.
I know that the Hmong community still faces a lot of discrimination, but I think they have more friends and allies than they did 25 years ago. We are all a part of the same community, and that makes me happy.
A Hmong American reader Kong Pheng Pha tells his story, weaving in some quotes from his Hmong friends:
I migrated to the U.S. from Ban Vinai refugee camp in 1993 and settled in Appleton, Wisconsin, but I relocated to St. Paul, Minnesota in 2001. I would not have used the word “queer” to describe myself growing up, but I knew early on that I was “different” from other boys. Growing up queer was extremely difficult for a Hmong refugee such as myself, especially living in poverty while trying to succeed in school and learning about my identity.
As some may say, it was hard to envision the Midwest as a destination spot for Hmong refugees or even queer Asian Americans. It was only until college did I realize how being Hmong, queer, and living in the Midwest would mean for me. Historically, the Midwest was not seen as a “gay friendly” region, and many have migrated away to seek more acceptance in, say, the Bay Area. But how does this picture of moving away in order to achieve liberation work for Hmong LGBTQ?
Linda Her, who identifies as a Hmong American lesbian, came out in the early 2000s and left St. Paul for San Francisco because she believed she was the only Hmong queer person. Speaking at the Minnesota capitol in 2012, she recalled, “The Hmong community and the LGBTQ community was not ready for me.” However, she eventually returned to St. Paul because she felt she was missing a part of herself being away from her family and the Hmong community.
Kevin Koob Meej Xiong, a gay Hmong man from Charlotte, North Carolina, moved to St. Paul in 2006 after coming out to his parents because he heard about Shades of Yellow, a Hmong LGBTQ support organization, started by Hmong youth. He reflects, “I came to Minnesota because of the resources available to Hmong LGBTQ at that time here. I found out about SOY in 2002 and after meeting a couple of the members at that time, I decided that I needed to come here to find myself.”
Indeed, the Midwest has operated as a sort of “Hmong queer San Francisco,” in the sense that the burgeoning Hmong population in the Twin Cities has allowed community building among Hmong LGBTQ.
I was among the activists in a collective of Hmong and Southeast Asian LGBTQ called Midwest Solidarity Movement who worked to defeat the marriage amendment in Minnesota in 2012 that would have defined marriage as being between one man and one woman. Chong Vang, a queer Hmong Thai American refugee activist-organizer, spoke at the state capitol after the defeat of the amendment: “With the tool of community organizing, I was able to work in my Hmong community, to mobilize them to take action against this hurtful amendment.” Minnesota subsequently passed marriage equality in 2013.
We want to challenge white mainstream and Hmong heteropatriarchy, racisms, and homophobia. The U.S. continues to blatantly deny LGBTQ people their humanity through employment discrimination and the passing of “bathroom laws” that discriminate against trans individuals. Conservative Hmong ethnic identity does not make room for the healthy flourishing of various sexualities.
I have personally lived through instances where race and sexuality are intimately and violently intertwined. For example, one summer evening I was looking out for my drunk friend at the Saloon gay club in Minneapolis. Two white men approached us and told us to “go home and eat fried rice” to sober up. This instance shows that the Midwest is a place where Hmong racial and sexual discrimination is taking place alongside our struggles for self-expression.
Still, Hmong LGBTQ come here to create community and participate in activism that impacts, even remakes, the state, by challenging the so-called homophobia of the Midwest. As far as I’m concerned, I’m staying.
Doualy Xaykaothao, a journalist based on Minnesota, recently gave us a look at what it’s like to be Hmong American in the Midwest, and her piece got a good amount of response from Atlantic readers. If you’re unfamiliar with the Hmong, they’re an ethic group native to the mountainous regions of Southeast Asia and China. About 260,000 of them are living in the U.S., and a huge influx of Hmong came to America following the Vietnam War. (The video above is the first part of a documentary about that refugee experience.) My father, a Vietnam vet and Wisconsin native, talked about the Hmong with great admiration while I was growing up. Here’s a poignant passage on Nou Vang Thao, a Hmong American who risked his life to help the CIA in his native country but faced bigotry after relocating to Wisconsin:
Despite being a war veteran, many people confused him with the enemy—assuming he was Vietnamese or, worse, Viet Cong. Thao says he sometimes had to remind people he fought for freedom, not communism. “Even today,” he said. “People don’t know why the Hmong are in Wisconsin, and coworkers, they don’t care to know why we are here. We couldn’t stay in our country because of our involvement with the white man. We’ve given Americans 100 percent of our heart, but they’ve only given us 20 percent.”
A reader is struck by stories such as Thao’s:
Steven Senne / AP
It sucks that these heroes who saved so many American lives could be treated poorly. Hmong are good people. I have known many, and they are great Americans. What is so terrible is that the leftist propaganda against the Vietnam War clouded too many people’s minds. The Communists in Southeast Asia were genocidal maniacs. They committed ethnic cleansing everywhere they went. (Note that all the refugee camps were in safe, capitalist countries like the Kingdom of Thailand, Philippines, and British Hong Kong.) The U.S. should have brought more of our allies back to safety in the U.S.
Xaykaothao’s piece features two other stories from Hmong Americans. Nou Vang was out fishing on a lake with his two young sons near their home in Wisconsin when a speedboat full of men intentionally tipped Vang’s boat over. Later, on shore, the men intimated the family with clubs. The other story is about a Hmong American teenager named Dylan Yang, whose friends got into an altercation with another group of adolescents resulting in Yang stabbing and killing a boy who had fired a BB gun. A reader challenges Xaykaothao’s narrative of that fatal incident:
A brief amount of research into the Dylan Yang verdict suggested to me that the gang-versus-gang context of the fight was, in fact, a significant reason for the conviction: “The two groups of boys called themselves gangs, something Yang admitted to being a part of during questioning.”
In my opinion, that took the killing out of the realms of justifiable self-defense against an unprovoked surprise attack. Had Yang not belonged to (what he described as) a gang, he would not have had a role in the escalating series of skirmishes that led to the other boy’s death. I’m very sympathetic with Yang, and hope he receives a light sentence, but the basic facts of the matter are not really on his side here.
At any rate, where I live the heroism of the Hmong is well-known. We have a large number of Indochinese immigrant families and wish we had more. On a recent trip to the other side of the USA, I stumbled across a huge Hmong New Year's Celebration while touring the Space Needle. The Hmong community truly is vibrantly alive in Seattle.
The Atlantic’s Next America team actually had a short dispatch from Seattle last year featuring the flower businesses run by Hmong American families at the city’s iconic Pike Place Market. Here’s a short video they produced:
Back to the more tragic side of Hmong American history, this next reader highlights what is probably the most high-profile case of violence that involved a Hmong American (and it’s a story I heard about a lot from my family members living near Green Bay):
I live in northern Wisconsin, in the county where the Chai Vang incident happened. To those who don’t know, it was a deer hunting dispute where Vang was trespassing and shot eight people, killing six. Two of the victims were women and the youngest victim was only 20 years old.
The reader then points to what might be a cultural disconnect that causes tension between Hmong new arrivals and long-time locals:
As someone who has lived here my whole life and my family has had a resort since the ‘60s, I can say that the majority of the problems between white and Hmong people are usually related to the latter not understanding game laws. The lake our resort is on has a limit of two fish a day (walleye), and there have been several arrests of Hmong fisherman with hundreds of fish when they were caught.
The biggest I remember was in 2007: The Department of Natural Resources raided a cabin across the lake and caught the Hmong fisherman with over 500 walleye they had netted while they were spawning. This can decimate a fish population, and when your living depends on fish like us with the resort, or when you disrespect the traditions of the Native Americans by overfishing the lakes and making their spearing harvests reach all-time lows, it breeds contempt and misunderstandings between cultures. There is no excuse for racism of any kind, but I think it’s more of a cultural difference than out and out racism.
Speaking of misunderstanding between cultures, this AP photo really popped out at me:
Eric Humbert holds up his new “No Trespassing” sign printed in English and Hmong outside his cabin near Ogdensburg, Wisconsin, on Nov. 9, 2007. Humbert says he started Ezotic Hunting Signs because of racial unease in the woods between Hmong and white hunters following two deadly confrontations in northern Wisconsin. (Bob Imrie / AP)
We’ve already gotten a few emails from Hmong American readers sharing their experiences living in the Midwest—in one case as a gay man—and we’ll be airing them shortly, but feel free to drop us a note if you have your own story to share. Update from a reader who touches on the second largest community of Hmong Americans outside the Twin Cities—Fresno, California—and questions the U.S. government’s resettlement approach when it came to Hmong refugees:
If Wisconsin feels like home and is home to the Hmong in America, then we should be happy for them. But while Xaykaothao’s story about the Midwest has edifying moments, there are far less edifying accounts from California, where Hmong-related violence, including domestic violence and murder and gang wars, were a common occurrence in Fresno. (And San Francisco would have stories of Hmong snaring squirrels in Golden Gate Park.)
[Speaking of squirrels, here’s a tragic story from Wisconsin I stumbled upon: “A white hunter convicted of killing a Hmong immigrant while both stalked squirrels in the woods was sentenced Wednesday to the maximum 69 years in prison.”]
An error by our government was scattering Hmong refugees into various parts of the country rather than putting them more closely together. This was a misunderstanding of the importance of cohesion in deference to local communities welcoming refugees from all over.
