Patrick Vang - Hmong Novelist

Sacramento, CA -

Hmong novelist, Patrick (Txhim) Vang, was born in the province of Luang Prabang in Laos to parents Xay Teng Vang (father) and Zoua Thao (mother). In 1969 his father, Xay Teng Vang – a high official who worked for the CIA, was captured by the communist and never seen again. Due to the repercussions of the U. S. secret war, his mother, Zoua Thao, journeyed to Thailand and stayed in the Soptuang refugee camp, where they were relocated to France in 1980. He spent his childhood in France for 10 years, then resettled in the U.S. and lived in Stockton CA. where he attended Delta College.

Mr. Vang graduated a bachelor of arts in French at the Sacramento States University in 1996, and student taught French at McClatchy High School in 1997. In 1998, he was employed at Rosa Parks Middle School to teach World History and U.S. Government, due to lack of need for a French teacher. Teaching world history was a great experience, which lead Mr. Vang to see that there was a need in preserving Hmong history, and culture. He realized that because the Hmong written language was just established 30 years prior, there was no known documentation of Hmong history. It also became more evident that Hmong youth were losing a sense of who they are, their identity, and their respect towards parents, due to the culture shock, language barrier, and their lack of understanding Hmong history.

Because of these evidences, Mr. Vang talked to school administrators at Luther Burbank about the possibility of converting the Hmong literacy class there into a world language class where every student would have the opportunity to learn Hmong language, culture, and history. With the support of Hmong parents, school administrators and Hmong teachers, he received the approval and began to implement the Hmong literacy program, and started to teach at Luther Burbank High School in 2001. Committed to sharing his unique teaching techniques and knowledge of the Hmong language, Mr.Vang published his first textbook "Discovering the Hmong Language" in 2006, which is being used by many school districts to teach Hmong literacy. He also co-wrote the Hmong courses of study for CSUSD, which is believed to be one of the first Hmong High School curriculum to meet the foreign language requirement for many universities.

Hmong students have grown in numbers in the Hmong literacy classes, and since 2006 Luther Burbank has added another Hmong literacy teacher, Mr. Cha to the program. The Hmong classes not only teach students to read and write the Hmong language, but expose students to Hmong culture, tradition, history, and ways adapt to modern American society.

Mr. Vang states "My purpose of writing is, I want to preserve Hmong history, culture and language." He believes that any novel or story can be written in Hmong, and be just as beautiful as any other language. Hence the reason why he came out with his first novel: "Ntuj Cais Teb Hlub" (Meaning: Exiled in Heaven, Accepted on Earth) that was published in 2008. The book is a Hmong historical novel, based around true events, that most Hmongs have experienced in Thailand, and of the struggles the first Hmong refugees coming to America faced.

Mr. Vang has now published a sequel called, "Ib Tug Neeg Ob Lub Ntuj" ("One Person Two Worlds") which was just released this October 2009 and will be available for purchase at the Sacramento Hmong New Year at Cal Expo. "Ib Tug Neeg Ob Lub Ntuj" is the continuation and the ending of "Ntuj Cais Teb Hlub". A journey of sadness, hope and dreams coming true after thirty years of separation torn by the Secret War of Laos.

By exercising his ability as a writer, Mr. Vang has provided a path for readers to experience a new adventure through a different perspective in life, and to preserve how beautiful Hmong language, history and culture is. For more information about his books, please visit http://www.pebyoghmoob.com/ or call 916-215-0494.

We were given the honor to use his first novel as a jumpstart to our novel of the month section, so you will find Chapter 1 to "Ntuj Cais Teb Hlub" on our website: http://www.sachmongjournal.com/

Hmong Womens Heritage Association

Sacramento-CA.

Hmong Women Heritage Association is a non-profit organization, bringing services to Hmong families in the Sacramento County, and committed to helping the community evolve and change prosperously. The organization helps Hmong women and their families to lead healthier lives and become more active participating members in society. Originally established in November of 1993, as only a support group for Hmong women, their main concern was with the growing problem of depression and the deterioration of the family dynamics, which also effected community life. They now have expanded to provide a variety of different services to the community, including but not limited to the following three programs: The Hmong Family Resource Center, Kashia Health, and The Youth Development Program.

The Hmong Family Resource Center, funded by the Sacramento Employment and Training Agency (SETA), and the California Wellness Foundation, provides services for family support, outreach in education, citizenship, case-management for crisis intervention, para-professional counseling, mental/health access and advocacy.

Kashia Health program promotes cancer awareness, screening and prevention tools, and providing health/mental resources through networking with the American Cancer Society; California Department of Health Services, and Asian American Network for Cancer Awareness Research and Training (AANCART).

Partnering with the Sacramento City Unified School District, Hmong Women Heritage Association provides The Youth Development Program, which is a weekly after school program dedicated to meeting the needs of Hmong, Mien, and Lao youths. The goal of the program is to encourage high self-esteem, and to help students excel academically.

The Hmong Women Heritage Association has been helping the community for over 15 years, and it would not have been possible without their sponsors and the amazing efforts and dedication of their staff members. New Executive Director, Koua Jacklyn Franz also agrees that without the "dedicated and hard working staff members", the Hmong Women Heritage Association would not be possible. Mrs. Franz began her journey with HWHA on September 16, 2008, and has been actively assisting Hmong families affected in the casino bus crash, by working alongside Assemblymember Dave Jones, petitioning and achieving their goal for stricter regulations on casino charter buses.

For future actitives for the Hmong Community, Mrs. Franz hope to gather enough support from the community to hold an annual Hmong culture summer camp. This would "be a great way to help participants stay occupied during the summer and to learn Hmong culture and heritage while having fun at the same time".

The Hmong Women Heritage Association is not strictly just for women, so if anyone should find themselves in need of their services, please contact them at (916) 394-1405 or visit their office on 2245 Florin Road, Sacramento CA. You may also contact them via email with any questions at: info@hmongwomenheritage.org or go to their website at: http://www.hmongwomenheritage.org/

Hmong Youth & Parents United

Hmong Youth and Parents United is a non-profit organization, which started in 2004 by Vince Xiong, to help build a strong foundation between Hmong youth and parents. To promote respect, responsibility, character, trust, and education in personal & professional growth. HYPU has 6 different classes to achieve these goals:

1. Communication Development


2. Character Development


3. Leadership Development


4. Hmong Language Literacy


5. Parenting Education


6. Academic Support & Guidance

Communication development focuses on developing skills to allow youth and parents to interact with each other and understand each other’s hopes and expectations. It’s crucial to have communication skills, as it will provide the ability to communicate clearly and with confidence.

Character development teaches youth and parents traits that show respect for one’s self and for others, and about honesty, integrity, effort, pride, responsibility, generosity, compassion, forgiveness, and understanding. (To have a positive outlook on life).

Leadership development is to provide youth and parents the ability to become self-disciplined and committed to one’s self and the team. It’s designed to provide the necessary skill in making important decisions which requires careful planning and execution to accomplish a goal.

Hmong language literacy ensures that all members become proficient in Hmong, which allows them to have a greater understanding in learning English.

Parenting education helps parents to understand children’s challenges with peer pressure, academic disparities, delinquencies, drop outs, and other related issues. Individual sessions are available to work on personal issues related to social, emotional, mental health and well-being.

Academic support and guidance is provided through volunteers from varies college and universities, for one on one tutoring with K-12 students, to provide them the ability to master grade level testing. HYPU goal is to ensure that 100% of their youth members graduate from high school and at least 80% of those graduates continue on to receive their college degrees.

HYPU even has above and beyond activities to bring the members together with learning trips, sports tournaments, camping trips, and community services. Activities to broaden knowledge about the world, and what possibilities await them.

Halloween Nyob Teb Chaws Amesliskas

Back left to right: Mrs. Vang, Koh Vang
Far left to right front row: Mark Lo Vang, Samuel Andrew Vang, Sydney Yee Vang, Nathan Alexander Vang

10/2009

By Darryl Freeman
Translated by Kos Vaj

HMONG VERSION:
Lub holiday ua yog Halloween nyob teb chaws Amesliskas no, sawv dawv tau muab qhuas txog, thiab muaj kev lom zem heev los ntawm ntau haiv phav xam neeg. Ntau ntau zaus, thiab txua lub caij nyoog ua peb pom, thiab hnov. Qhauj nyob rau hau npiv thub nyub, hauv nais xim phee, hauv T.V., thiab tom tej kiab khw ua peb tau mus txog. Txawm li ntawv los Halloween kuj tsis tau yog ib lub holiday ua nom txwv yuav nav thwm thiab muab tso rau hauv txoj kev cai lij choj hauv lub teb chaws no. Vim li no, lub Halloween tseem lom zem thiab muaj nuj nqis npaum li cas rau pej xeem sawv daws los, thiaj tsis muaj nab thib rau cov tub kawm ntawv los yog cov neeg ua hauj lwm tau so hnub ntawv. (Oct. 31)

Keeb kwm chiv los ntawm cov neeg nyob sab qaum teb Europe (Irish). Lawv tseeg hais tias hnub tim 31 lub 10 hli ntawv, yog hnub yaj ceeb thiab yeeb ceeb tau los sib cuag. Lawv thiaj li siv cov mask coj los roos tsej muag, yuav mus ntaus, thiab tiv thaiv tus dab phem dab qus kom yeej. 900 xyoo tom qab yis xus (Jesus Christ) tas sim neej lawm. Cov thawj txiv plig thiaj lis tau muab pauv los rau hnub 11 hlis tim 1 (Nov. 1). Hnub no yog hnub lawv yuav npws thiab pe hawm cov tsuj plig dawb huv thiab ncaj ncees. Tab sis feem coob ziag no kuj muab ob hnub ntawv coj los siv rau lub 10 hli hnub 31 ntawv lawm xwb thiab.

Ntu nruab nrab xyoo 1800 los, cov neeg nyob qaum teb Europe (Irish) tau khiav tuaj rau lub teb chaws Amesliskas. Lawv mam siv lawv tu cwj pwm, thiab tu qauv lawv ib txwm siv thawm lawv nyob qaum teb Europe rau Amesliskas pom. Txij thaum ntawv los Amesliskas thiaj li siv ua ntu zus los txog niaj hnub niam no. Cov neeg ua coj kev cai tsiab, thiab txiv plig. Tseem niaj hnub nav thwm ob hnub no. Xws li hnub hom tseg rau cov tuag (Oct. 31). Thiab hnub fij rau cov tsuj plig dawb huv thiab ncaj ncees (Nov. 1).

Xim dub thiab xim daj liab tseb, nrog rau cov taub dag. Ua rau peb nco txog lub sij hawm me nyuam yaus mus thov khaub noom (trick or treat). Lub sij hawm no, txua tu neeg xav ua tej yam txaus tshai heev. Xws li, nyeem tej phau ntawv txaus tshai. Piav dab neeg txog poj dab. Saib xes nes (movie) phem phem dab dab tuag. Los yog mus ua si tom tej toj ntxas.

Lo lus "trick or treat" txhais tau hais tias, "Muab ab tsi zoo rau peb noj, los yog rau peb yuav, peb thiab tsis ua phem rau koj lub vaj lub tsev." Peb hmoob hais tias, "Ua neeg zoo thiaj tsis raug foom phem" muaj ntau lub zej zog, thiab khub niam txiv coj tej me nyuam mus thov "Trick or Treat" hauv tej kiab khw, thiab kwv tij phooj ywg lawm xwb. Thiaj li tsis raug teeb meem rau teb me tub me nyuam. Tsuas tau txoj kev lom zem xwb.

ENGLISH VERSION:
The holiday of Halloween in the United States is celebrated in many different ways by the many different ethnic groups. Although we see a lot of advertising on television and the department stores about Halloween, it is not an official public holiday. This means that normally students and government workers do not have the day off from work. However, the holiday has been so commercialized as to have the appearance of major holiday.
Originating from the Gaelic culture, many centuries ago, the Celtic people believed that October 31st was a time when spiritual boundary between the living and the dead disappeared. The use of costumes and masks to ward off evil spirits can be traced back to these early Celtic festivals. It eventually became a day of religious festivals in various northern European pagan societies. Around the 9th Century Catholic Popes moved the Christian feast of All Saints Day to November 1st. In modern times both celebrations are often celebrated on the same day, October 31st.
During the mid 1800’s Irish immigrants carried versions of the tradition to North America. Since that time Halloween has been commercialized to the point of being considered by most Americans to a sectarian or non-religious holiday. However there are Christian denominations that celebrate spiritual events around this time such as, All Saints Day and The day of the Dead. The day is often associated with the colors orange and black, and is associated with symbols such as the jack-o’-lantern. Halloween activities include trick-or-treating, wearing costumes, ghost tours, bonfires, costume parties, visiting haunted attractions, carving jack-o’-lanterns, reading scary stories, and watching horror movies. Some of these activities such as "Trick or Treating" where children in costume go from house to house, asking for treats such as candy, shouting "Trick or treat?" are largely American traditions. The word "trick" refers to a jokingly threat to perform mischief on the homeowners or their property if no treat is given.
Because in part due to the over commercialization of the holiday and the danger that going door to door in some communities present to children, many communities choose to have Halloween parties at community centers or homes instead of "trick or treating". This is a way for children to have a safe and fun day, under to supervision of their parents.

Tong Pao Lao; Qeej Tradition

Left picture: back row left to right:Sunny Lao, Ge Lao, Kai Thao, B.J. Lao, Hue Lao, Thai Lao, Chong Lao, Frankie Lao, Tong Lao, and Shue Lao
front row left to right: Sia Chao Cha, Tong Pao Lao

10/2009

By: Niam Tswv Kos Vaj

Our outstanding community member of the month is Tong Pao Lao of Sacramento, CA. for his recognized efforts, in teaching our youths to play Hmong’s traditional bamboo instrument, the qeej. Tong Pao was the youngest son in his family, and loved to play the qeej ever since he was 10 years old. His father, Faiv Txiaj Lauj, taught him the basic sounds, rhythms, and songs of the instrument. His enjoyment from playing the qeej, made it easier for him to pick up and learn new songs by ear.

Tong Pao was really popular in his village of Roob Tsawb, when his nephew from a neighboring village in Muas Loob, came on a visit to try and persuade them to move back. His father refused to move back to Muas Loob, and decided to take the family to a refugee camp in Thailand. During the visit, Tong Pao’s nephew began to teach him how to thawg qeej (adding acrobatic moves to his qeej playing), as it was really popular in the village of Muas Loob. With this new added talent to playing the qeej, he became really skilled and talented enough to add many moves of his own.

Around his early 20’s, Tong Pao’s skill became famous all over the refugee camps in Thailand, and even performed in other clan leaders’ villages and neighboring refugee camps. Back in the old days, being a skilled qeejsman would provide him other ways in supporting his family, as well as earn him respect. Many elders would compliment Tong Paos’ dad at having such a talented son, and all the young ladies would come to admire Tong Pao.

Being a skilled qeejsman, they get a share of the sacrificial offering, because his duty is necessary to complete the ceremony. If the family is wealthy, they may even add silver as payment for his time and effort.

Due to the importance of the qeejsman duty during the ceremonies, many elders will pay him much respect. Ceremonies requiring a qeejsman are: funerals, nyuj dab (ancestral offering), and tso plig (reincarnation ceremony).

The qeejsman is needed for the opening ceremony of a traditional three day wake (funeral). The opening ceremony qeej song his dad taught him has 32 parts to it, and lasts ten to twelve hours. Tong Pao has reconstructed the song to having only 25 parts, but still lasts eight to ten hours. The purpose of the qeej song is to lead the spirit to crossover to the other side, away from the living, once the song is finished, then the wake may start.

The ancestral offering requires a qeejsman to guide the wayward spirit to accept the offering. This ceremony is a two day event, but the qeejsman is only needed on the second day.

The reincarnation ceremony is similar to the ancestral offering, except this event is only one day long, and the qeejsman is used to guide the spirit from the resting place to the immediate family’s’ home, and is given a small offering before sending him on his way to reincarnate.

After living in the refugee camps for more than a few years, Tong Pao started to practice less of his qeej skills, as he saw more and more of his peers getting an education instead. So Tong Pao pursued his education, and got married before arriving in the United States.

Hmong communities were scarce as they began to arrive in the U.S., due to being dispersed throughout the country, making it unnecessary to obtain a qeejsman for about 7 to 8 years. During that time, Tong Pao opened up a family owned oriental market in north Sacramento, where he spends a lot of his time tailoring to the community needs. When the Hmong community began to gather in large numbers, in Sacramento, those who knew of Tong Paos’ qeej skills, began to request services from him. Since there was a bigger need for his skills, Tong Pao started to look towards his elders for more qeej songs to add to what he already knew.

Realizing that his fathers’ qeej skills were acclaimed and needed throughout Hmong communities, he felt the need to pass down his knowledge and skills to the younger generation. On top of that, many impressed elders kept asking him to teach their child, so that the traditional will not fade away.

Tong Pao’s first class started in 1998, and consists of 32 students, which he eventually had to split into two groups: 1) Beginners 2) Advanced. The beginners class began on Monday and Wednesday, and the advanced class on Tuesday and Thursday. Tong Pao would then bring them all together again on Friday, to teach the acrobatic part of playing the qeej. Being a successful performer of the acrobatic aspect of this art, he is able to teach the right techniques to this students, enabling them to play and perform much better.

Tong Pao has taken his students to showcase their talent at various important events, and received numerous awards for their performance. Past qeej contests at the Hmong New Years, have resulted with Tong Pao’s students winning many of the awards. His fame became known throughout California, that some parents in other cities even send their child to learn from him on a weekly basis. The students from Stockton and Oroville attend his Friday night classes for the acrobatic aspect.

With his busy schedule of running the market, and playing important roles as a qeejsman for the community, Tong Pao also finds time to teach his students, because of his strong conviction to preserving the Hmong traditions and culture for many years to come.

Hmong Fashion Evolved

Mr. & Mrs Jua & Michael Her dressed in modern Hmong Dawb outfits.

Written by: Niam Twsv Kos Vaj

Historically, the style of clothing that a Hmong woman or man wears, would be how one can tell what ethnic group or province they are from. Around the early 1900’s there was known to have five different ethnic groups of Hmong: Hmong Dawb (White Hmong), Hmong Ntsuab (Green Hmong), Hmong Dub (Black Hmong), Hmong Lia (Red Hmong), and Hmong Paj (Flowery Hmong). The easiest way to tell one from another is in the clothing worn by the men and women. For the women, it is identified by the type of skirt worn, and for the men it is by the pants and shirt.

Hmong Dub is identified by their pleated black skirt, and black straight legged pants and full length black shirt for men. Hmong Ntsuab is identifiable by their colorful green/red striped pleated skirt and wide baggy black pants for men. Hmong Lia, by the red headdress worn by both the men and women, and by the dyed blue skirt with red embroidered fabric. Hmong Paj (flower Hmong) have the most exquisite and colorful skirts and tops. Hmong Dawb are distinguished by their pleated white skirts, and black straight legged pants and mid high black shirts for the men, with a white collar shirt generally worn underneath.

The importance of recognizing from which group a Hmong person is associated with, comes down to communication, due to the differences in dialects.

For example:

The word: Rice

Hmong Dawb
"Txuv"

Hmong Ntsuab

"Ntsiab"

With the Hmong Dawb, there are many different sub-categories. For instance, if the arms of the womens’ shirt is striped and wears an embroidered headwrap, that means they are Hmong Txaij (Stripe Hmong), or if the headdress is a purple turban wrap with a black and white striped ribbon, then they are Hmong Xeev (Hmong Seng). Xeev is the root word defined by the black and white ribbon, on the headwrap. Here is where the province differences comes in: Hmong Txaij are known to live in the northern provinces and the Hmong Xeev are known to live in the southern province.

It was easy to distinguish a Hmong person’s ancestral village or province, because historically, most residents will help one another with making or trading cloths to make their outfits more colorful, with the resources they have. Due to the secret war in Vietnam, villages were split and dispersed to various different countries around the world, providing them the opportunity to have outfits premade and custom designed. Since it became more convenient to buy an outfit than make one, many Hmong want to order the more fashionable and newer designs than old fashioned traditional ones. So Hmong clothing gradually evolved itself to adapt to, the country’s latest fashion trend, into their outfits. The photos below illustrate the evolution to Hmong outfits.

With October being the beginning of Hmong New Years in California until the end of December, many vendors and merchants alike are stocking up on their supply of the latest trendy style. At the Wednesday Galt Market, 2 young ladies looking to buy some custom made Hmong jewelry from one vendor, said that "the most poplar style now would be the halter top one".

Halter tops is fasionable and trendy in the younger American society, and have evolved it’s way into modern day Hmong outfits. Traditionally, showing skin in Hmong culture would be considered taboo, but with todays liberal society in America, young adults feel free to express themselves.

The same goes for other countries like China and Thailand. Hmong outfits have adapted the Chinese fashion into their traditional clothing by adding beads, and the Thailand fashion by adding more triangular designs.

So as you can see in this collage of pictures, Hmong fashion has evolved from many societies and has it’s own unique multicultrual history.

Even though our fashions are different in many ways, and speak many different dialects, in the end, we are still all HMONG. Brave enough to take on a change, and proud enough to hold true to our heritage and traditions.

A Taste Into the Hmong Culture

AUTHORS: SAMI SCRIPTER & SHENG YANG

“Cooking from the Heart, The Hmong Kitchen in America” put together by Sami Scripter and Sheng Yang, is a cookbook of traditional and modernized Hmong recipes. This book is one fine example of how two different families were brought together when “Cooking from the Heart”.

Sami was a health educator at Sheng’s elementary school in Oregon, and their friendship grew after Sami gave Sheng a ride home after school. Sami was invited to stay for the afternoon meal and enjoyed a dish of Sheng’s favorite: ground pork stir fried with shredded cabbage. Since then Sami started to bring Sheng home on a regular basis, and began enjoying the taste of fish sauce, Hmong rice, and hot spicy peppers as she shared afternoon meals with Sheng’s family. Sheng was invited to live with the Scripters alongside their daughter, Emily, who is about the same age as Sheng, to improve Sheng’s English. After much debate, the Yangs finally consented and Sheng stayed with the Scripters for a year. The two families didn’t live very far from one another and Sheng was able to see her parents daily, because the Scripters reserved an area on their acreage for the Yangs to garden.

The very first dish Sheng made for the Scripters was “Papaya Salad.” However, back in the 1980’s it was very rare to find Papaya in an ordinary grocery store, so Sheng used carrots instead. Three trips had to be made to the Yangs’ house to complete the dish: one for the mortar and pestle, a second for the fish sauce, and a third for spicy red peppers. This Flavorful dish - very sour, spicy, and zesty- probably wasn’t what the Scripters were used to, but they finished it all to Sheng’s enjoyment. During this time, Sami started writing down the Hmong dishes that Sheng cooked with her at dinner so that she would know how to cook them again later. While Sheng taught Sami how to cook Hmong food, Sami taught Sheng how to make jams from the strawberries and raspberries grown in Sami’s backyard.

Sheng, the oldest sibling, followed Hmong tradition and got married at a young age. Being a Hmong daughter-in-law is very demanding and even more so when one marries from a “Hmoob Dawb” (White Hmong dialect) family into a “Hmoob Leeg” (Green Hmong dialect) family, which was the case for Sheng. Her new family eats “mob khoov” (Boiled rice) which is made by boiling the rice instead of steaming it the way Sheng was used to doing. Her father-in-law, a very challenging person to impress, especially at the dinner table, always had something to say about the meal. If a dish is made just right he would compliment it, and if a dish is made imperfectly, he would make his point known. Her father-in-law liked to eat the “mov kaub puab” (slightly crunchy sides of the boiled rice) and he also liked to drink the “kua ntxhai”(creamy rice water from cooked rice). Every time Sheng made rice in her first three months of marriage, she always had that fear of displeasing her father-in-law, just like every other “nyab” (daughter-in-law). That challenge only stood as a stepping stone for her to flourish as a better cook and to become a more open-minded person.

The cookbook represents her accomplishment as an open-minded cook, in which Sami and Sheng was able to accumulate a total of 141 recipes, to share with all the families in the world. The most traditional recipe is the “Chicken Soup for New Mothers” which consists of a variety of herbal Hmong medicines that is an important part of postpartum diet. The most modern recipe is the “Chicken Drumsticks with Hmong-Style Barbeque Sauce” because barbeque sauce is a commodity not normally found in Laos. It took about 6 years to accumulate and appropriately document all of the recipes in the book, because Hmong people don’t have a precise way of measuring things with cups or spoons but by pinch and taste. Hmongs are famous for big family gatherings, so Sami and Sheng even has a section titled “Cooking for a Crowd” which has over 15 recipes with 25-40 servings per meal. The book is significant because it is not only a cookbook, but includes summaries of traditional Hmong gatherings, an assortment of poems and stories by Hmong individuals, lists of herbal medicines used in foods, and a summary of the roles that each food category plays in Hmong culture.

Hmong women still need to know Hmong cooking to honor and preserve cultural and traditional ceremonies such as weddings, shaman journeys, New Year feasts, and funerals. Traditional Hmong cooking is an important part of Hmong culture, and modern Hmong women today and in the next generation, may be practicing traditional Hmong cooking less and it may be lost over time. Sami and Sheng’s cookbook brings hope to preserving Hmong culture by way of “Cooking from the Heart”.

If you want to buy the book or need help with their recipes, you may go to their website at www.hmongcooking.com .

One Family’s Path to Reaching Their Dreams

PICTURE FROM LEFT TO RIGHT: Sandy Xiong, Lesley Xiong, Jouachao Blong Xiong, Youa Vang, Lasley Xiong, and Nancy Xiong

MERCED, CA. - It’s said that every Hmong parent wants their child to become Doctors and Lawyers. Our feature family of the month, the Jouachao Blong Xiong family in Merced, have accomplished just such a feat. They have three daughters with degrees in the health care field and another in undergraduate school aiming to go into Optometry. Lesley Xiong, 27, has a MD degree, Lasley Xiong, 26, has a Doctor of Optometry degree, Nancy Xiong, 25, has a Pharmacy degree, with Sandy Xiong, 22, in the process of applying to Optometry schools. As one can image accomplishing their goals was difficult for such young ladies. They faced many challenges including financial and emotional ones. Their decision to take this path into the healthcare field was paved by their dad, Jouachao, who is a medical assistant in a Merced clinic for about 19 years. He suggested that they put in some volunteer work at a hospital to see if they would like to go into the healthcare field.

Leslie the oldest, and the first to tell her dad that the health care field was something she was interested in and would like to pursue. She states “During these volunteering experiences did we realize the tremendous need for Hmong providers due to linguistic and cultural barriers.” As the oldest, she also “set the standard” for the rest of the girls, who also proclaimed their interest in the healthcare field. Leslie graduated from UC Davis with a bachelor’s degree in cell biology. Knowing what field she wanted to go into, Leslie searched around for programs to expand her education, and came across the HCOP (Health Career Opportunity Program). This six week all expenses paid program held at Stanford University for Pre-Med students is designed to expose students to a real health care experience; which all four sisters got to attend as undergraduates. With this program, and her previous accumulated volunteer work, combined with her ability to “bring (her) “A” game on” at the interview, earned her a position as one of 200 students accepted into Georgetown University School of Medicine, in Washington D.C. out of the 15,000 applicants. While going to med school Lesley missed the blissfulness of a lazy sunny day, as her schedules were packed throughout the day, from 6am to 5pm for classes, then 2 or more hours afterwards for labs and then more hours for study, sometimes going late into the night.

Lasley followed suit, and obtained a bachelor’s degree in genetics, however she went away to school, attending Lake Erie College of Osteopathic Medicine in Pennsylvania. The most difficult part for Lasley was the first few months of med school, because her schedule was so booked up like Leslies. “The minimum study time, just to possibly pass, you must put in about 50 hours of study per week” she said, and that was her regular schedule for about 2 years, but with support and motivation from her family she was able to keep striding on. Being at school and living by herself, really made Lasley yearn for the comfort of her parents and sisters; sometimes even missing family emergencies due to her schedule.

While in training, Lesley and Lasley experienced a wide variety of emotions. The first time Lasley encountered Cadavers, she was so nervous that her legs couldn’t stop shaking, however she overcame her nervousness through perseverance and practice. Leslie called her dad one time saying, “Dad, I can’t do it anymore. I see their lives cut off in front of me. Their parents are crying, their siblings are crying, and there was nothing else I could do. I did everything I could and it didn’t help, so I don’t want to do it anymore. How am I going to bear with this for the next 30, 40 years?” Working as a medical assistant himself, Jouachao understood what she was going through and responded, “Don’t be upset. You gave everything in your knowledge to help the patient to the end.” The experience really opened up her eyes to the value of life, and realized that what needs to be done, should be done, and what’s worth saying, should be said, because life is precious. Making her realize that one should love their families even more, and give help and support to those who are lacking. This is one of the reasons the sisters cofounded the H.I.H. (Hmong In Health) organization at UC Davis, a support group for students going into the healthcare profession.

Nancy decided that going into the Pharmacy field was more to her liking, so after receiving her bachelor’s degree in cell biology, she attended Creighton University School of Pharmacy in Nebraska. It was hard for Nancy for most of the first year at Creighton, due to having no means for transportation, since Jouachao and Youa Vang (mom) was only able to financially provide cars for the first 2 daughters that year. She remembers waking up at 6:30am just to ride her bike partway up a steep hill, and having to walk her bike the rest of the way up. Sometimes even slipping and falling in the rain and snow to school. Those moments made her wonder why she was putting herself so far away from her family, just to go to school in Omaha, NE., and not having her sisters with her as she’s used to at UC Davis. Where they were able to go to school together, cook together, and ate together, “Now I’m cooking for myself of 1, (and) I have no one else to talk to” she mentions. Her motivation to continue on, were the phone conversations, and encouragements from her older sisters and parents. By the end of the first year, her parents were able to round up some money along with help from her sisters, and her own funds to get a car. It wasn’t a brand spanking new car, but it ran just fine, and she was so happy to finally have one that she felt like it was her birthday. Nancy states with a giggle, that the thing she sacrificed while away at school was “my appetite”. She missed her mom’s spicy peppers and steamy rice so much, that on one of her trips home, she made sure to tote a bag of rice and a bowl of red peppers in each arm back with her. Going into the Pharmacy field, Nancy’s schedule weren’t as complicated as her MD sisters. Pharmacy classes only lasted from 6am to about 3pm, and only occasionally into the night, if she needed to study for an exam. After the third year, her last year of school would be spent doing rounds with the Resident doctors, learning and providing information.

Financially it was hard for all the sisters to reach their goal, but Jouachao knew that education was the best investment and encouraged them on despite the accumulating loans, because he knew the end results would pay off. “The most important thing is that you kids do not waste time, that right after the bachelors degree, you go straight for your Doctors” he told them, and urged them to continue on as full time Med students. Getting into Med school is a long drawn out process, of which they would have to start preparing for in their Junior year of college. Before even being accepted into any of the 126 medical schools, the sisters had to pay out of pocket for the application process to any school they applied to. In the application process there are three steps to take and each step has a fee. First would be submitting their application, second is their secondary questions, and if picked the third process would be the interview. The first two steps ranges from $300 to $500 dollars, and if chosen for an interview they have to pay for the flight, hotel, and car rental, so one round of these could cost up to $2000. So if applying for a couple of different schools, it could be costly and with no guarantees. To top things off, it’s mandatory to take an 8 hour exam and a $2000 course before acceptance, and all done while still an undergraduate so they’ve got their regular classes and the exam to study for. So that’s running a minimum of about $4000 just to get into Med school. The majority of Hmong families find it difficult to come up with even the minimum about of money, and would most likely put in a suggestion to pursue a less costly path. Not for Jouachao and Youa though, they encouraged their daughters to save money by cutting back on the little stuff they buy. So some months the girls would go all the way to Sacramento from UC Davis, to a slaughter house for a pig, instead of at the supermarket, just to save some extra money. So in the end, all of their hardships did pay off and the three sisters are doing what they have always wanted to do. Leslie is now a member of the Stanislaus Family Medicine Residency Program of Modesto, CA. and just recently got married to a long time, supportive boyfriend who cheered her on from the sideline. Lasley is a member of the Mercy Family Medicine Residency Program of Merced, CA and Nancy is a member of the St. Joseph Medical Center Pharmacy Residency Program of Stockton, CA.

When asked if they have any advice to give their fellow classmates all responded: “Don’t ever let anything or anyone tell you that you can’t do it. You won’t know until you try. There’s always hope. Put in some volunteer community work in your profession. Don’t be afraid to ask for help, because if you don’t ask, no one will know how to help you.” and Lasley gave an advice to the parents from a students’ point of view; “Many Hmong parents, want their kids to become a lawyer or a doctor, but don’t stop to think that maybe it’s not what the kids want. So if it’s something that they don’t want to do, don’t push them into it, because it is the rest of their lives. And if it’s a job that they don’t want to do, then getting the degree will not help them because it may not even be a profession that they will pursue.” Their dad, Jouachao, also put in an advice to the parents and that is; “Whatever profession your children wants to major in, take the step to research the information on that major. Like what programs would be beneficial to them, guide them to doing volunteer work in that profession, to see if they would like it first. Another important factor is that, as a parent you must make sure that your kids have at least 3 meals a day. They must have breakfast before going to school, because they may not have time to eat school breakfast before the bell rings. They must also have lunch when they get back from school because they may not always like the school lunch. Once fed, then give them some rest time and then have them start on their homework” His opinion is that food feeds the mind, and if one is hungry then focusing on their studies will be harder, because their stomach is asking for food.Jouachao feels that even though his daughters were all unwed, their education is still the most important thing, and does not have any regrets that they didn’t follow Hmong customs in getting married early. In older generations, one would be considered an old maid if they remained single too long after high school graduation. However, in the society that we live in today, Jouachao feels that if one is educated, then they will know the means of how to help their family in times of need.