Hmong Culture

To begin with, Hmong ethnic groups originated from isolated mountain villages, and Thailand, Laos, Vietnam, China, and Myanmar. Next, the term Hmong stands for free people representing Maio race in southern China. The two largest subgroups in the United States and Southeast Asia specialized names such as the Hmong Leng and the Hmong Der. As matter of fact, their language consists of Tonal language and monosyllabic, plus the qeej, a mouth organ, is owned by most families and is often cited as the most beloved emblem of Hmong culture. Another key fact, their known for their beautiful patterns and traditional style of head-dress clothing part of their origins. Hence, about 95% of the Hmong groups take refuge or settled in Asia and living the others
to settled in the US after the Vietnam War. Another key point, Hmong families began to migrate to the US after the Refugee Act of 1980, scattering across all 50 states. Mental health and addiction issues
Next, the spiritual belief of the Hmong groups linked to health and illness are connected to spiritual practices.
“Meaning, there is no parting between the physical state of a person’s well-being and the highest of the highest spiritual realm impacts and is the injunction of events associated with the physical world” (Hmong customs and culture, n.d.). Equally important, each Hmong is thought to have 12 concrete souls and each soul must remain healthy to maintain harmony and peace. The loss of a soul or souls may cause serious illnesses, which is the most common cause of illness. “As far as, mental illness is concerned, the factors which contributed to mental illness of the Hmong’s are chronic acculturation syndrome, posttraumatic stress disorder (PTSD), and depression some of the more commonly identified mental health problems Hmong’s clans are up against” (Tatman, 2004, p. 225). Nevertheless, this cultures might experience neglect or oversight resonated, from being adjusted to other countries of refugee or their infrequent use of mental health services. “However, the reasons behind their mental illness of Hmong’s culture stem from Hmong’s being uprooted from their homeland and the result are experiences of prejudice, family conflict, culture shock, changes in ethnic identity, shifting gender roles, sense of inferiority, sense of uncertainty, loss of support systems, nostalgia or homesickness, feelings of guilt, and communication problems” (McAuliffe, 2013,
p.325).
Second, substance abuse is not as high in the Hmong community, however, women and the youth are inclined to becoming alcoholics, drug use, or introduced to issues of domestic violence. “On the contrary, the Model minority myth portrays other erroneous assumptions, that adolescent and young adult South Asian clients’ mental health needs remain either unaddressed, handled inadequately, or disregarded” (Lee, 2013, p. 2). By all the means, Hmong’s still use their own practice or methods for treating their own with the use for household construction, with Dabs spirits or nature spirits, household spirits, medicine spirits, Shamanic spirits, with the use of the T Xiv Nee another name for Shaman who beholds the highest holiest position in their culture. “In short, American Hmong’s are the highest rate of mental health disorders among the general U.S. population and other Southeast Asian refugees” (Lee, 2013, p. 2).

Recommended treatment approaches
Third, the inequalities affecting the Hmong groups continue to exist even with the development of effective treatment methods. “Theoretically, mindfulness and acceptance-based psychotherapies appear to constitute promising ways to provide culturally responsive mental health care to Asian Americans” (Hall, Hong, Zane, & Meyer, 2011, p. 215). However, Hmong groups still follow traditions with the continued use of herbal remedies and practicing medicine methods, when treating illnesses still common, within their culture. Another key point, among the Hmong group, is that counselors are second to the Shaman who holds the holiest position. “In any case, treatment options from a first -person perspectives by the counselor, involve primarily using treatment methods such as contextual therapies approach, acceptance, and commitment therapy (Hall, Hong, Zane, & Meyer, 2011, p. 220).
Community resources to treat addiction and mental health issues
Fourth, community support is important whether are not a family maintains residence within the neighborhood or not it’s helpful to all nor matter their ethnic background. “Nevertheless, an increase in immigrants and refugees over the last 10 years and continuing today due to the events of famine, ethnic conflict, war, and as seen today political strategies of the government forcing millions of people to leave their homes or return destruction and chaos” (Goodkind, n.d, p. 387). However, there are barriers which affect community support to the refugees or immigrants such as cultural differences, language barriers, or lack of knowledge of the systematic process to seeking community support. “For example, the resources accessible were on-going community’s projects, which supported refugees and immigrant descent, involved Learning Circles and advocacy, in which community members could participate for effective results or change” (Goodkind, n.d, p. 406). Nevertheless, the results are dependent upon the person receiving the services and the person servicing.
Treatment challenges when counseling both individuals and families

Last, the challenges which affect both individuals and families with treatment especially within the Hmong Americans outside influences, resources, and traditions. A counselor treating the individual or group, the importance of community ties, community leaders, and traditions are the foundational basics among Hmong cultures. Equally important, the family are the center of hope, peace, ancestrally traditions. Nevertheless, in any culture suffering and disparity affected those in more ways than some. However, as a family unit securing traditions, customs, and heritages kept the family together until matrimonial or the separation of family changing the course of time. “In short, advocates working with community leaders within that culture, with treatment options or community resources to support their efforts, should be well knowledgeable on how to address and support parent-adolescent relationships” (Meschke, & Juang, n.d, p.156). In short, a counselor should always be mindful of their own worldviews, as well as, their clients to create a positive and healthy relationship of trust and respect, when presenting treatment options to the Hmong community.

Reference:

Goodkind, J.
(n.d). The effectiveness of a community-based advocacy and learning program for Hmong refugees. American Journal Of Community Psychology, 36(3-4), 387-408.
Hall, G. N., Hong, J. J., Zane, N. S., & Meyer, O. L. (2011). Culturally Competent Treatments for Asian Americans: The Relevance of Mindfulness and Acceptance-Based Psychotherapies. Clinical Psychology: Science & Practice, 18(3), 215-231. doi:10.1111/j.1468-2850.2011.01253.x http://en.wikipedia.org/wiki/Hmong_customs_and_culture Lee, S. E. (2013). Mental Health of Hmong Americans: A Metasynthesis of Academic Journal Article Findings. Hmong Studies Journal, 141-31.
McAuliffe, C. (2013). Culturally alert counseling: A comprehensive introduction (2nd ed.). Thousand Oaks, CA: Sage Publications. ISBN-13: 9781412981354
Meschke, L., & Juang, L. (n.d). Obstacles to parent-adolescent communication in Hmong American families: exploring pathways to adolescent mental health promotion. Ethnicity & Health, 19(2), 144-159.
Tatman, A. W. (2004). Hmong history, culture, and acculturation: Implications for counseling the Hmong. Journal Of Multicultural Counseling And Development, 32(4), 222-233.
doi:10.1002/j.2161-1912.2004.tb00629.x