This case is about the not knowing the knowledge of the cultural norms practiced. A traditional method of healing, in the Hmong culture, also known as Cao Gio, or "coining. There is another type of healings also used such as “cupping” oil is applied to the area of interest, then a small glass cups are placed; adheres suction to the cup, light is projected onto the cups for about 10-15 minutes. Once removed they leave a symmetrical bruise on the area of interest. The purpose of this technique is to bring the blood flow to the area to help it heal. Yes, I can understand that the bruises that are left behind do look like that the individual was abused. With this being a treatment of medicine in the Hmong culture this should be dismissed as abusive, this method is not abusive at all and while the coining is administered to heal the child. If someone does report this type of case to child protective services, is doing their job as a mandated reporter, but before starting this step, they should first question the parent more about their culture of healing and check in to the procedure of coining before making any judgment calls. I think that as social workers we should be aware and respect the different cultures that we will be in contact and work together. with. I suggest including on the intake forms there …show more content…
I agree that the procedure does works. When she does acupuncture on me she uses thin needles, she lightly puts them in the areas that I suffer pain from, and it helps with the pain. Eastern medicine has been practiced for centuries and to this day is still being practiced. Acupuncture is another method that is used for people who are drug users, in their treatment plan. I would recommend this type of medicine before taking another painkiller or pain medicine that is
After researching the Hmong culture, I learned several interesting facts about their culture, ceremonial practices, and their views on death and dying of a loved one. Many people in the Hmong culture believe in multiple souls that reincarnate. Although for this to occur, these individuals believe that an honored deceased member must have a proper burial to enter the spirit world in a positive way. Funerals in the Hmong culture last for many days, and the more revered the deceased is the longer the funeral may be. Animal sacrifice is a common ritual performed at a Hmong funeral and the animal is used to provide food for the people attending the funeral (Purnell, 2014, p. 246).
Hmong gangs started forming in the United States in the late 1980s and early 1990s for protection from other neighborhood youth and school bullies where large members of Hmong refugees settled. Unlike many Latino and African American youth gang members who came from a broken family, Hmong gang members are mostly from a good home. They often come from intact homes with supportive and loving parents. However, the young Hmong generations found themselves caught between two completely different culture, the mainstream American cultures and the traditional Hmong culture. At school or in the public, children are American; but at home, Hmong children are in another totally different world.
The Spirit Catches You and You Fall Down opened my eyes to a new perspective of embracing cultural diversity as I compared the Hmong culture to my own. In today’s society, everyone has that sense of ethnocentrism. Most of society takes for granted how blessed they are. For example, my culture typically lives in nice neighborhoods and areas that are not primarily secluded. We take pride in the houses we build and the amenities in them, such as toilets and refrigerators.
Another example of upward economic mobility is that of the Hmong community, in Chia Youyee Vang’s work, Hmong America, Hmong engaged in a process of reinvention and forms of cultural adaptation and ethnic-political agency. By staying engaged with the governments around them they’re able to seek political recognition or resources from state and federal government departments to get jobs and goods and create distinct changes for their communities. On the one hand, they created peace amongst the clans that were rivals in Laos so there was mutual support amongst the different groups, which created an abundance of dialects, sub clans, voluntary, political organizations, ethnic churches. In time it created a schism in religion as some Hmong became
In The Spirit Catches You and You Fall Down, Anne Fadiman uses careful comparisons and contrasts to appeal to the emotions of readers. Throughout the novel, Fadiman explores different scenarios that are encountered by the Hmong that would make anyone feel frightened. Through these scenarios, we discover what the Hmong have had to endure in order to make a small amount of progress. Some of the individuals in the novel we encounter, including Dr. Robert Small, see the Hmong as “ignorant” and “almost a Stone Age people”. However, some individuals such as the social worker to Lia Lee, Jeanine Hilt, and the author of the novel understand why the Hmong reacted the way they did to the doctors.
The Hmong community in Aubigny-sur-Nère, France: the case study of a successful dialogue with the local authority to recognize the Hmong cultural identity. Introduction : The Hmong community is originally an ethnic group from China who, following persecutions, moved to Indochina (French colony), to settle in what will become later Laos. Several years later, the Hmong were “forced” to take part in the Indochina wars alongside with the French (1946-1954), and the American Secret War (1962-1975) to respectively fight against the Japanese imperialism and the “Vietnamization".
During the Vietnam War, another war broke out known as the Laotian Civil War. An organization and communist political movement called “Pathet Lao” from North Vietnam was trying to overthrow the Royal Lao Government. While this was happening the CIA recruited the Hmong led by general Vang Pao, (who were an ancient hill-tribe from the mountains of Laos) as a secret alliance, to help aid the Royal Lao Government. (Batson, 1991, “Birth of Pathet Lao” Para. 16) The United States and Hmongs involvement in this are now what is known as the Secret War, for it was kept a secret by the United States government.
There are many differences in cultural practices between the Hmong and Americans. In the first chapter, soon after birth, the father in the Hmong family dug a hole at least two feet deep in the dirt floor and buried the placenta. Traditionally, if it was a girl, her placenta was buried under her parents’ bed; if it was a boy, his placenta was buried in a place of greater honor like near the base of the house’s central wooden pillar. In America, there are many policies in place that prevent people to take home the placenta of their children. It is usually taken to the laboratory and then disposed of as “biohazardous waste”.
a defenseless grown-up in danger), urge them to report it themselves or enable them to report the realities of what they to know. In the event that you speculate manhandle. Everybody with an obligation of care to a grown-up in danger should: - act to secure the grown-up in danger - manage quick needs and guarantee the individual is, beyond what many would consider possible, integral to the basic leadership process - report the manhandle to a suitable individual or administration (e.g. your line director) - if a wrongdoing has or may have been conferred, contact the police to examine or report it - record the occasions.
One fourth of the way around the world, away from Darfur is a similar problem concerning the Hmongs. Hmongs have resided in southern Asia for ages. They have done many great and if America wins, they would be responsible of building schools and sending teachers over to educate the Hmongs’ way of living. If America loses the war in Vietnam, Americans promised to welcome Hmong people over to America to escape any further harm or problems. Not many people know about this promise, but Hmong parents remind their kids everyday that if their children were to go to school and have racial discrimination against their language or culture, their children should remember the great things they did for America and challenge the saying that Hmongs should return to their homeland.
Ethnomedicine has been historically defined as any healthcare system not present in the West; now, ethnomedicine is defined as the any cultural beliefs which surround healing in a community. The Hmong—an ethnic group located within present day Laos, Vietnam, and Thailand—have a particular system of ethnomedicine which is described as personalistic. Within a personalistic system, an active agent is the underlying cause of a disease—or etiology. Humans can be the cause of the disease as well as a number of non-human and supernatural agents. When Lia Lee began seizing at three months of age, her parents understood that the active agent which caused her epilepsy was a door slamming which caused her soul to fly from her body, an illness called quag
“Choua”, which is my name, means wind in Hmong. Hmong, an Asian ethnicity who does not have a “land” or “home” to call. Many of us come from Laos or areas nearby like Thailand. In the Hmong culture, there are varieties of religions in the community, but two of the most common ones are animism and Christianity. There are two different perspectives of life in the Hmong community as well: American modernized and traditional.
These cultural expectations could affect relationships with clients and co-workers in the form of their families involvement, body language, gender preferences and so on. It is very important that health workers learn to be innovative and flexible when working with people from other cultural backgrounds. PROJECT 1
According to Purnell (2014) “Hmong children often have not developed a vocabulary that can fully interpret medical terms” (pg. 238) and should be
Cupping therapy is also an ancient Chinese procedure belonging to traditional Chinese medicine (TCM), in which a local suction is created using cup through either heat (fire) or suction. The targeted skin is gently sucked inside the cup by creating a vacuum in the cup and leaving it for about 10 to 15 minutes. It helps treating pain, muscle knots, swelling and mobilizes blood flow in order to promote healing. Similar to acupuncture, Tui na is another TCM method of attempting to stimulate the flow of qi by various bare-handed techniques that do not involve