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Printer-Friendly Version This article is an edited chapter on the major historical events and contemporary characteristics of the Hmong American community, excerpted from The New Face of Asian Pacific America: Most Hmong — about eight million — still live in southwestern China. Another four million live in the Southeast Asian countries of Thailand, Burma, Laos and Vietnam, where they immigrated during the 19th century following centuries of persecution in China. There, they existed mostly as farmers living in rural areas. The first Hmong migration of notable size to the United States began with the fall of Saigon and Laos to Communist forces in Many Hmong had worked with pro-American anti-Communist forces during the conflicts in Vietnam and Laos. As a result, they were subject to violence and retribution in Laos.

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Conservation Conservation As a public institution, one of the Museum’s primary obligations is the preservation of the collections for future generations. The Conservation Department is entrusted with this responsibility and is committed to the preservation of this irreplaceable cultural legacy. The conservators dedicate their time to the examination and treatment of works of art, materials research, education, and preservation activities throughout the Museum.

Artistic and technological masterpieces, the objects were collected by New York businessman and philanthropist Carl Otto Kretzschmar von Kienbusch and bequeathed to the Museum in

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Iroquois people occasionally fought the Lenape. Surviving Lenape moved west into the upper Ohio River basin. In the s, the United States government sent most Lenape remaining in the eastern United States to the Indian Territory present-day Oklahoma and surrounding territory under the Indian removal policy. In the 21st century, most Lenape reside in Oklahoma , with some communities living also in Wisconsin , Ontario Canada , and in their traditional homelands.

Europeans came to the Delaware Valley in the early 17th century, with the first settlements founded by the Dutch, who in built Fort Nassau on the Delaware River opposite the Schuylkill River in what is now Brooklawn, New Jersey. In , Swedish settlers led by renegade Dutch established the colony of New Sweden at Fort Christina present-day Wilmington, Delaware and quickly spread out in the valley. In , New Sweden supported the Susquehannocks in their military defeat of the English colony of Maryland.

In , the Dutch built Fort Beversreede on the west bank of the Delaware, south of the Schuylkill near the present-day Eastwick neighborhood, to reassert their dominion over the area. In , a Dutch military campaign led by New Netherland Director-General Peter Stuyvesant took control of the Swedish colony, ending its claim to independence. The Swedish and Finnish settlers continued to have their own militia, religion, and court, and to enjoy substantial autonomy under the Dutch. The English conquered the New Netherland colony in , though the situation did not change substantially until when the area was included in William Penn ‘s charter for Pennsylvania.

In , in partial repayment of a debt, Charles II of England granted Penn a charter for what would become the Pennsylvania colony.

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Test Your Asian IQ Although one’s identity may seem to be a very personal and individual decision, as we shall examine, there can be many historical, socioeconomic, and sociological factors that can directly or indirectly influence this decision. Just as there is a wide range of experiences and circumstances within the Asian American population, so too can there be many different, overlapping, and simultaneous forms of ethnic identity among Asian Americans. The Fundamentals of Ethnic Identity Scholars from many different academic disciplines have generally categorized ethnic identity formation along two main theoretical frameworks: While these two categories ultimately represent a simplistic dichotomy to characterize processes of ethnic identity formation, they are still very useful in framing our analysis of ethnic identity.

The primordial also known as “essentialist” perspective argues that people have an innate sense of ethnic identity — it is something that people are born with, is instinctive and natural, and is difficult if not impossible to change. This is illustrated by the natural instinct to favor one’s kin or co-ethnics over non-kin and non-ethnics.

On the other hand, the situational perspective also known as the “constructionist” or “instrumentalist” states that ethnic identities are socially defined phenomena. That is, the meaning and boundaries of ethnic identity are constantly being renegotiated, revised, and redefined, depending on specific situations and set of circumstances that each individual or ethnic group encounters.

Within the situational perspective, there are several sub-theories about how ethnic identity is formed and reformed, shaped and reshaped. For example, sociologists argue that ethnic identity can resurgent or emergent. Resurgent ethnic identity is the idea that traditional or ancestral identities can reemerge through historical events and particular circumstances. Many Japanese American adults who were imprisoned during WWII initially discarded their identity after the end of war, to avoid any association, shame, or embarrassment with being imprisoned.

However, after movement to demand compensation and redress for this injustice developed in the s, many felt a newly resurgent sense of being Japanese American as they united to fight for an official apology and reparations from the federal government.

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Just as we celebrate the rich history and contributions of our Black, Latino, and American Indian brothers and sisters, so too should we recognize, appreciate, and celebrate the vibrant and diverse culture of Asian Americans. Asian Americans and non-Asians usually celebrate by eating at Asian restaurants or attending one of the numerous APA Heritage festivals or parades organized each May by Asian American community organizations, where they can taste the different foods from various Asian countries, watch cultural performances, and learn more about Asian American history and culture.

Let there be no doubt that these kinds of celebrations are wonderful, fun, and highly recommended. At the same time, we should also keep in mind what it is we’re really celebrating. In other words, what does it mean to be proud of one’s Asian American heritage? For me, celebrating my APA heritage means lots of things.

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Philadelphia Asian American Film Fest: The spotlight shifts from screens to soundtracks at the outset of this year’s PAAFF, which counts the exploration of Asian-American music among its chief themes for The big idea was “to use our platform to instigate a conversation around diversity in popular music,” says festival director Rob Buscher, who’s positioned the front end of PAAFF ’18 to do just that.

The largest annual celebration of Asian-American cinema on the East Coast, the festival kicks off its 11th year Thursday, Nov. Movies worth seeing this year It’s one of a number of opening-weekend offerings poking at complex questions of art and identity: What does Asian American music even sound like? And why isn’t it recognized? Buscher is bringing a number of prominent academics to town to speak on the topic, as well as a genre-blending lineup of artists.

While Buscher acknowledges the box-office hit’s impact, he observes that it “wasn’t particularly empowering,” an escapist fantasy with a narrow worldview. As such, “There’s a necessity to prioritize the voices who are least visible in our community,” he says. In addition to marking the kickoff of the Music of Asian America Conference, a collection of free-to-attend presentations and workshops, the festival’s first full day will feature a live showcase of disparate sounds.

The traditional Swarthmore Chinese Music Ensemble will share a bill with two California-based hip-hop artists:

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