Laotian

Over the last few days, news about two prominent Asian American community leaders caught the attention of many Americans around the country. First is the passing of General Vang Pao, the longtime and high-profile leader of the Hmong and Laotian American community, passed away at the age of 81. Commentator Mai Der Vang at New American Media summarizes his personal history and significance to Asian Americans:

During the 1960s, the U.S. government recruited him to command guerrilla forces against communist Laos in a covert war in which tens of thousands of Hmong soldiers were killed and hundreds of thousands of civilians forced into exile. . . .

Many of us also recalled the arrest of Vang Pao and ten other men in 2007 as they were charged with attempting to overthrow the Lao government. Rally after rally, hundreds of his devout supporters participated in demonstrations here in Fresno and Sacramento. They put intense pressure on the US government to release Vang Pao, and put together 1.5 million dollar bail for him. In 2009, charges were dropped. . . .

Many in the Hmong community viewed him as a leader, but Vang Pao also represented for them their lost homeland. When his supporters saw him in public, they saw him not as an aging man in a three-piece suit but, rather, the young valiant war commander he once was. For them, he was the manifestation of a home they once knew and the memories of a life they once lived. . . .

For others in the community, Vang Pao’s passing marks an end to a contentious era. Despite galvanizing support among the masses, there were some who remained skeptical about his leadership perhaps due to his politics, his personal life, or the fallout from histories tied to Laos. Yet whether a person admired him or held their reservations, there is no arguing the fact that he was one of the most prominent figures in Hmong modern history, essentially serving through the decades as the unelected leader of the global diaspora.

As I wrote about in my chapter “‘Better Dead Than Red’: Anti-Communist Politics Among Vietnamese Americans” in the edited volume Anti-Communist Minorities in the US: The Political Activism of Ethnic Refugees and elsewhere on this blog, emotions still run very high for many Southeast Asian Americans when it comes to matters related to the Viet Nam War and its aftermath.

I am not an expert on General Vang’s life but it was clear that he was both admired and disliked by many Laotian and Hmong Americans. In either case, he had a significant impact on many of their lives and transnational history, both in southeast Asia and here in the U.S. Inevitably, his passing creates an environment and opportunity for new leaders to emerge in the Hmong and Laotian American communities. In the process, we are likely to see Asian Americans continue the gradual transition from lives focused primarily on Asia to one focused more on America.

The other notable Asian American leader to make the news recently is Ed Lee who, for all intents and purposes, is on track to become the new mayor of San Francisco and thus one of the first Asian American mayors of a major U.S. city. The San Francisco Chronicle summarizes the recent events that led to this momentous event:

The Board of Supervisors voted 10 to 1 today to appoint City Administrator Ed Lee as interim mayor, but the decision is not official until Mayor Gavin Newsom steps down and is sworn in to the lieutenant governor’s job he won in November. Newsom has refused to resign until the new Board of Supervisors with four new members is sworn in at noon Saturday. The new board is scheduled to vote Tuesday on Newsom’s successor, who will fill out the year remaining on his term.

As for Lee’s chances to get the nod from the new board, he has it all but locked up. Seven of the supervisors who voted in favor of Lee today will still be on the board Tuesday, providing the majority Lee would need to get the job even without their new colleagues. . . . Voters will elect a new mayor in November.

Although Ed Lee’s presumed position as San Francisco’s new mayor appears to be only an interim position for now, this is still a very historic event for American society. Following on the heels of Jean Quan’s election as Mayor of Oakland, it is personally refreshing and sociologically notable to see that Asian Americans are gradually emerging as political leaders and attaining political power.

Up to this point, even though Asian Americans made up 10% of California’s population and 33% of the population in the Bay Area, we have been consistently underrepresented as political leaders in these areas. There are numerous external and internal factors that influence much of this historical underrepresentation, but as we move forward into the 21st century, as I’ve described in several posts on this blog, there are numerous ways in which the Asian American population can make significant contributions that reflect the political, economic, and cultural changes taking place in the world in general and American society in particular.

With this in mind, there are also many compelling reasons why politicians need to take Asian Americans (along with other immigrant groups and communities of color) seriously as not just a constituent group but also as a major emerging cultural and demographic force in the years to come.

I previously wrote about the evolution of the American identity and how in the context of American society becoming more diverse and globalized, we as Asian Americans now have the opportunity to use our transnational cultural ties and networks to make meaningful contributions to moving American society and its economy forward into the 21st century. In other words, our “foreignness” may finally be seen as an asset, rather than a liability.

Having said that, I also recognize that there are still “traditional” beliefs about what it means to be an American that we need to overcome and persistent stereotypes about our Asian identity and loyalty to the U.S. that we still need to dispel once and for all. This week, we saw three examples on this kind of “traditional” assumptions about our community and questions about the validity of the “American” part of our identity as Asian Americans.

The first example involves Lori Phanachone, a Laotian American high school student in Des Moines Iowa, who refused to take an English fluency test, arguing that as an Honors student for several years and one who speaks perfect English, the test is insulting, demeaning, and discriminatory. She was initially suspended by her school district and her National Honor Society membership was revoked. Earlier this week, after a lawsuit threat by the Asian American Legal Defense and Education Fund (AALDEF), the Iowa school district finally relented, reclassified Lori as an English proficient student, will waive the test requirement, and reinstate her National Honor Society membership:

Lori Phanachone, a senior who ranks seventh in her class of about 119 and has a 3.9 grade point average, refused to take the English Language Development Assessment several times last month, saying the test was demeaning and racist. Previously, the school district’s curriculum coordinator, Lori Porsche, said taking the test was mandatory for Phanachone because she indicated on her school registration that English was not the first language spoken in her home.

Her parents are Laotian and still speak little English. Phanachone, who was born in California and lived in upstate New York before moving to Storm Lake with her family in 2006, said she has never been enrolled in any English Language Learning or English as a Second Language program.

In the second example in which Asian Americans were questioned on their American identity, as the Houston Chronicle reports, Texas state Republican representative Betty Brown recently urged Asian Americans to change their names to “simpler,” more Americanized names that would be “easier for Americans to deal with”:

A North Texas legislator during House testimony on voter identification legislation said Asian-descent voters should adopt names that are “easier for Americans to deal with.” The comments caused the Texas Democratic Party on Wednesday to demand an apology from state Rep. Betty Brown, R-Terrell. But a spokesman for Brown said her comments were only an attempt to overcome problems with identifying Asian names for voting purposes. . . .

“Rather than everyone here having to learn Chinese — I understand it’s a rather difficult language — do you think that it would behoove you and your citizens to adopt a name that we could deal with more readily here?” Brown said. Brown later told [Organization of Chinese Americans representative Ramsey] Ko: “Can’t you see that this is something that would make it a lot easier for you and the people who are poll workers if you could adopt a name just for identification purposes that’s easier for Americans to deal with?”

Finally, the third example involved an incident that unfortunately, too many Asian Americans (especially students) are familiar with. As described in a newly-created Facebook group, this particular example occurred at Tufts University in Boston:

There was a bias incident involving members of the Korean Students Association (KSA) that took place in the early morning hours on Thursday, April 9, in Lewis Hall Lounge, while the club members were practicing for their culture show.

At approximately 1:45AM, a white freshman male living in Lewis Hall approached five male members who were practicing their dance. He had been drinking at a bar prior to arriving at Lewis Hall. He insisted several times that the KSA members teach him the moves to their dance and was repeatedly asked to stop. Despite this request, he continued to molest the dancers, imitating the dance moves and declaring, “This is the gayest shit I’ve ever done.”

The KSA members then asked him to leave, to which he responded, “Fuck you. Fuck you, I could take all of you. I’ll kill you all.” He then threatened to get his fraternity brothers to help him retaliate. At this point, he began to physically harass the dancers, spitting at one member and shoving another one of the guys. An altercation ensued during which the freshman ripped two shirts and inflicted minor cuts to a member’s forehead. In order to restrain him, the KSA members pinned him to the floor and put him into a headlock, at which point the freshman mentioned that he could not breathe and the person holding him down immediately let go.

At this moment, the freshman’s friend and his girlfriend, who watched from the side, stepped in to take him away. When he got up, he started cursing “Fuck you, fuck you” and spitting at the dancers again. As he was being dragged away, he shouted, “Fuck you all, you fucking chinks, go back to China! Go back to your fucking country, you don’t belong in this country.”

His friends took him to the bathroom, where he could be heard repeatedly shouting, “If I see them again, I will fuck them all.” The fight was reported to an RA, who wrote and sent in a bias incident report. According to the RA, submitted within the report was testimony from his girlfriend supporting the fact that her boyfriend initiated the altercation.

In all three incidents, the assumption is pretty clear — that because we may happen to speak a language other than English at home (even though we are still completely fluent in English), or because we don’t have Anglicized “American” names like Smith or Jones, or because we don’t want to indulge the whims of a drunken frat guy, that we as Asian Americans are not real or legitimate Americans. Instead, we’re considered foreigners, outsiders, and troublemakers who make unreasonable demands.

Beyond the sheer ignorance and ethnocentric beliefs fundamentally embedded in these assumptions, what the Iowa school district, Rep. Brown, and the drunken frat guy all fail to see is that contrary to the stereotype that we are intent from being separate from mainstream society, our history and experiences consistently show that we’ve been trying to integrate into mainstream American society all along. In these three cases, it involved using our bilingual skills to help ease our parents into American culture, trying to make sure voting records are correct so that we can participate in the American democratic process, and putting on a performance that bridges Asia and America.

But as with previous incidents and examples over the past 150 years or so since the first Asians immigrated to the U.S. in large numbers, even as we attempt to become Americans and integrate into mainstream American society, we are questioned, challenged, and prevented from doing so time and time again by those who consciously or unconsciously believe that only one group qualifies to be a “real” American — Whites.

Unfortunately, as these three recent incidents demonstrate, this kind of ignorant, narrow-minded, and short-sighted thinking is still with us today and still confronts us as Americans of Asian descent.