39) Nicholas Tapp, Sovereignty and Rebellion: The White Hmong
of Northern Thailand, Singapore: Oxford University Press, 1989, p.
Tapp's principal work on the Hmong is his book Sovereignty and Rebellion: The White Hmong
of Northern Thailand, a published version of his London Ph.
village in Northern Thailand, there is a contest for supremacy of authoritative knowledge between traditional and modern obstetrical systems.
1) Jon Boyes and Suphawan Piraban, Hmong Voices: A Collection of Interviews with the People of a White Hmong
Village in Northern Thailand (Chiang Mai: Trasvin Publications, 1990) (1st edition, 1988); Opium Fields (Bangkok: Silkworm Books, 1991) [reviewed in JSEAS 24,2 (Sept.
20) I am grateful to William Lee for his generous assistance in providing translations of the YouTube comments written in White Hmong
and for these observations about the clips in general.
These are also known as Green Hmong and White Hmong
The major Hmong clans in Vietnam are the White Hmong
, Blue Hmong, Black Hmong, and Flower Hmong.
Hmong Quas Npab (Striped Sleeves Hmong), a different tribe, speak the same dialect as White Hmong
It is an important occasion for me because it was in 1983, while I was trying to write my PhD thesis after 18 months of fieldwork living in a White Hmong
village in Chiangmai, in north Thailand, that I went to my first conference ever.
I was told in He Kou that, if I could make it to Shiping, I would find many Hmong there who spoke the White Hmong
1978 New Year festival among the White Hmong
of Thailand (in French) Bangkok: Don Bosco Press 55 White Hmong
Love Songs (in French), Bangkok: Don Bosco Press.
The dialect Ruey transcribes, below, despite all the differences of spelling, is clearly very close to Mong Leng as we know it, and sometimes to White Hmong
too (as in the word for 'father').
Although the procedures vary from region to region and by dialect, the following procedure is usually followed in a traditional White Hmong
wedding: the two mej koob of the groom's family's side (mej koob are wedding song specialists who have been asked to serve as messengers, partial mediators, and witnesses between the two families), tell the groom and his phij laj ("best man") to stand side-by-side near the main living room door, with their front facing the Xwm Kab (benevolent house spirit altar) and their backs facing the door.
We conducted the interviews in Hmong or English, as the participant preferred, as we both speak English and White Hmong
and one of us understands Green Hmong.
We presume that it is not the case that the White Hmong
chose to identify themselves as both White and Hmong, although that would provide a tidy explanation for this.