GENDER ROLES​
Powerful roles exist for men and women in Hmong culture, though in the US there is disruption in gender roles based on economic need and acceptance of American ways. Hmong women in the US are more active and in positions of power outside the home than they traditionally have been. In some cases, marriages have broken up and the risk of domestic violence has increased in the face of pressure brought by changes in gender status.

Traditionally, girls had a lower status than boys. Unmarried daughters were referred to as "other people's women" since they married and became part of the husband's family. Men have a higher status than women publicly, while women hold their power more privately. Traditionally, women are hard working and hospitable, primarily caring for the household and raising children, not going to school or holding a job outside the home. The head of the household in a Hmong family is usually the father, though the mother also has a highly respected role at home and in some ways, especially in child rearing and daily household affairs, she is the leader of the family. Women gain more power in the household as they age. Usually the father makes most of the important decisions for the family. But sometimes, the male head of the immediate household involves relatives including uncles, cousins, or even clan leaders in important decisions. Men are entrusted with performing rituals of ancestor worship, such as calling the names of ancestors during occasions like New Year, weddings, christenings, new harvests, and family feasts, invoking the dead kin to take part in these events and bring protection and good fortune to the family and household. When a man and woman grow old and unable to perform all the responsibilities as heads of household, their son and his wife assume the roles. (Culhane-Pera, et. al., 2003)
Traditionally, it is considered inappropriate for the opposite genders to sit too close to one another when conversing. To avoid misinterpretations, a male should keep a distance between himself and a female when in conversation or in any type of encounter.

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Status, Role, Prestige
The man's social status depends on what kind of roles he plays in the community. For example, status comes with roles like mayor of the village, district chief, shaman, herbalist or clan leader. Within a lineage, there is an elder man, usually the oldest living descendant, who is the head leader, assuming major responsibilities over his lineage, resolving problems and conducting group ceremonies. Elders, shamans and spiritual leaders are held in very high regard. While having a big family is valued, it does not necessarily lead to higher status.

Traditionally a woman has prestige because her husband has social status. Secondly, she gains status by having lots of sons. If she has only daughters, then she does not gain prestige. As she ages, a woman may lose some status with more marital conflicts. Even women who are shamans and herbalists and whose talents and skills are acknowledged by the community don't have the same status as the men.
In the United States, the changing roles between the young and the old has altered the traditional social structure, with older members relying on the younger people for language and income assistance. Older Hmong males, especially, may suffer loss of social status and feelings of family fragmentation and isolation, leading to loss of self esteem and despair. Older Hmong females may feel helpless because they are uneducated, do not have job skills, experience a language barrier, and therefore are unable to earn enough income to support their children and family.

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Adolescence
In Laos, girls and boys in their adolescent years have the same responsibilities as adults. Young boys are expected to learn from their fathers, and young girls are expected to learn from their mothers.
In Laos, many adolescent Hmong courtships were begun at the time of the annual New Year's celebrations. Boys moved from village to village for the purpose of meeting girls and participating in festivals where they had relatives. The primary means for meeting young people of the opposite sex during the New Year was a ball game that took place at the festivities. Boys in one line faced girls in another line and tossed small fabric balls back and forth. A boy often would concentrate attention on a certain girl. The New Year's game typically provided an outlet for the emergence of more intense romances. Often boys and girls would use a secret form of language to communicate with one another. By playing a small mouth harp they could approximate human speech. In Laos, a suitor would play the mouth harp outside the house of the girl he was interested in. The girl would sometimes reply with her own mouth harp or another instrument, and the dialogue sometimes continued for hours. In the United States, youth use the telephone and email instead of the traditions of ritualized flirting and communication. Hmong youth are fans of Laotian popular music from Laos and from the United States and France, both Hmong and Laotian bands. New Year celebrations are still a time of courtship and result in many marriages. (Hmong Cultural Center, 2000)

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Adulthood and Old Age
Traditionally, Hmong women and men work until they no longer can carry out their daily tasks feeding the farm animals, farming, and tending family duties. An adult male is expected to have full knowledge of traditional values passed from his father or male relative. Elder people are highly respected, and it's expected they will be taken care of by the younger generation. Adult and elderly males are looked upon for wisdom and skills for handling marital conflicts and problems within the community. In the U.S., the contributions elders can make to their families based on their relevant life experiences have changed from what they were in Laos. Elders may be less respected and feel depressed about their lesser place in the family. Increasingly, elders are placed in nursing homes as families are not able to take care of them and meet the demands of society. (Culhane-Pera, et.al., 2003)

 

 

 

 

 

Sources

• ​Owens, Christine Wilson. “Hmong Cultural Profile.” 1 June 2077 Ethnomed.org. 6 May 2012.
• ​Yang, Tong “Who are the Hmong?” nchealtdhystart.org. 6 May 2012.
• Culhane-Pera, et. al., 2003
• Hmong Cutual Center, 2000