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1
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84897236846
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In this paper, Cambodians and Khmers are used interchangeably. For the most reliable account of the Pol Pot regime and its devastating effects on Khmers, see, M.E. Sharpe Inc, Armonk, New York, For the situation in the camps see
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(1982)
Peasants and Politics in Kampuchea 1942–1981
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Kiernan1
Chanthou2
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6
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84914952860
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The Declaration of Independence, read in the United States Congress on 4 July 1776, stated in part: “We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain inalienable rights, that among these are life, liberty, and the pursuit of happiness. That to secure these rights, governments are instituted among men, rendering their just power from the consent of the governed…”
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7
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0001844449
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Governmentality
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G. Burchell, C. Gordon, P. Miller, University of Chicago Press, Chicago
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(1991)
The Foucault Effect
, pp. 87-104
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Foucault1
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8
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84978214325
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The production of possession spirits and the multinational corporation in Malaysia
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(1988)
American Ethnologist
, vol.15
, pp. 28
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Ong1
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12
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0007328385
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Biopolitics and social policy: Foucault's account of welfare
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M. Featherstone, M. Hepworth, B.S. Turner, Sage Publications, London
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(1991)
The Body
, pp. 225-255
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Hewitt1
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17
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84914958307
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Response to Ranard and Gilzow: the economic and ideology of overseas refugee education
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(1991)
TESOL Q.
, pp. 543
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Toffelson1
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18
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84914952858
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Health issues of concern to the Asian immigrant population: epidemiological issues
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Cicatelli Associates, Region II Family Planning Training Center (Sponsored by The Asia Society), New York
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(1986)
The Asian Woman
, pp. 5-11
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Dan1
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19
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0003469052
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Many Americans think that the country is now under threat from the inexorable influx of immigrants from all over the world. The medical construction of immigrant subjects is not unprecedented in U.S. history. Since the late 19th century Asian immigrants have been viewed as inferior racial bodies who should be excluded from the body politic. See, Harvard University Press, Cambridge, MA
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(1981)
Race and Manifest Destiny
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Horsman1
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20
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0003674502
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The reception of immigrants was also framed by the larger long-term American view that newcomers of all kinds were the source of “germs and genes of an inferior sort” See, Basic Books, New York, Today, this view is mainly reserved for refugees who are medicalized as polluting/flawed bodies that must be sanitized and reordered for the civil society
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(1994)
Silent Travelers: Germs, Genes, and the “Immigrant Menace”;
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Kraut1
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21
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84914952857
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Most Khmer refugees coming to the United States are of peasant-origin, and their culture is a combination of pre-Buddhist animistic elements interwoven with and inseparable from Theravada Buddhism. They arrived in large numbers in the period 1980 to 1985. After 1987, the resettlement program was halted. Later arrivals, in small numbers, entered through the family reunification program or for special health or humanitarian reasons.
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25
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84914952854
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Even though there are other populations from Southeast Asia, like Filipinos, Indonesians, Malaysians, Thais, Burmese and Singaporeans living in California, the term ‘Southeast Asian’ is normally not used to refer to or include them. They are called Asians or Pacific Islanders. ‘Southeast Asian’ is reserved for populations from those countries directly involved in the ‘Vietnam’ War, 1962–1975.
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32
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0020535932
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Caring for Southeast Asian refugee patients in the USA
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See also
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(1983)
Am. J. Pub. Hlth.
, vol.73
, pp. 431
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Muecke1
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40
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0004047065
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While lauding the ‘cultural sensitivity’ of these clinics, the article ends by mentioning a Chinese doctor who dissents from the approach. He said, “What we have to do as providers is to be curious. We have to ask again and then again. This is not about these individual (cultural) things. It is about caring, and out of caring searching out what we need to know.”
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(1992)
The New York Times
, vol.28 June
, pp. 10
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41
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84978214325
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The production of possession spirits and the multinational corporation in Malaysia
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See, for a discussion of how cultural discourse is used to control ‘irrational’ incidents like ‘mass hysteria’ among female workers in Malaysian factories
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(1988)
American Ethnologist
, vol.15
, pp. 28
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Ong1
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43
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0023870076
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‘Your time or mine?’: an anthropological view of the tragic temporal contradictions of biomedical practice
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(1988)
Int. J. Hlth Serv.
, vol.18
, pp. 11
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Frankenberg1
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47
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0023083302
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Clinical relevance of grief and mourning among Cambodian refugees
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(1987)
Soc. Sci. Med.
, vol.25
, pp. 765
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Boehnlein1
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48
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0018819056
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Reification and the consciousness of the patient
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See also
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(1980)
Soc. Sci. Med.
, vol.14 B
, pp. 3
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Taussig1
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49
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15744364747
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Interactions between Buddhism and social systems in Cambodian peasant Culture
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There is irony in the nurse telling Khmers that ‘It is very common that pain in life causes pain in the body’ since the Khmers themselves consider health as an inseparable part of maintaining one's relationships with family, both alive and dead. For Khmers, illness is seldom a discrete physical phenomenon apart from the social identity of the afflicted. For instance, a Khmer peasant often attributes illness or misfortune to angry ancestral spirits, which can deprive one of the vital life-sustaining essence. See, M. Nash et al., Cultural Report Series No. 13, Yale University Southeast Asia Studies, New Haven
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(1966)
Anthropological Studies in Theravada Buddhism
, pp. 175-196
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Ebihara1
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50
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84914977671
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Peasant Women in Northeastern Thailand: a Study of Class and Gender Divisions among the Ethnic Khmer Loeu
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(1985)
Ph.D. dissertation
, pp. 194
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Chou1
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51
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84914977671
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Peasant Women in Northeastern Thailand: a Study of Class and Gender Divisions among the Ethnic Khmer Loeu
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(1985)
Ph.D. dissertation
, pp. 216-217
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Chou1
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52
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84914952851
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Introduction to Khmer traditional medicine based on experience in refugee camps in Thailand
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Family Planning Training Center (Sponsored by The Asia Society), New York
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(1986)
The Asian Woman
, pp. 78-88
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Hiegel1
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53
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84914952850
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Before the Khmer Rouge took over, Eam was a policeman in Phnom Penh. In the subsequent slaughter of members of the Lon Nol regime, he was the only member of his squad to survive.
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54
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84914952849
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Not only were people deprived of modern medical care under the Khmer Rouge regime, untrained ‘medics’ injected toxic and poisonous substances called ach tunsiy, or rabbit's secretions, into the sick, thus causing their death. See, MacMillan, New York
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(1986)
Haing Ngor: A Cambodian Odyssey
, pp. 116-117
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Haing1
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56
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84914952847
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Frankenberg notes that Western biomedicine is overly-focused on ‘lifedeath,’ that part of life in which death is not yet consciousness, if not denied [34](p. 18).
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57
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0002653324
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Sharing the pain: critical values and behaviors in Khmer culture
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M. Ebihara, C.A. Mortland, J. Ledgerwood, Homeland and Exile, Cornell University Press, Ithaca
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(1975)
Cambodian Culture Since
, pp. 129-140
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Marcucci1
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59
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77957214810
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Portrait of a conflict: exploring changing Khmer-American social and political relationships
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(1990)
J. Refugee Stud.
, vol.3
, pp. 135
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Ledgerwood1
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60
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84914952845
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Personal communication.
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61
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84914952844
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In Cambodia, shamans (kru Khmer), both female and male, heal the sick by prescribing herbs and setting bones, but their primary work is in divining the cause of a person's illness and mediating with spirits to heal illnesses and remove misfortune. See Ref. [40]. In refugee communites, the kru Khmer continues to do a flourishing trade attending to the sick who are also seeking Western drug therapy.
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62
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0011621562
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The establishment of outpatient mental health services for southeast Asian refugees
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Many consider Western medicine too ‘hot’ for Khmers, and should be taken only in small doses [27] (p. 436). See also, C.L. Williams, J. Westermeyer, Hemisphere Publishing Corporation, Washington, Self-regulation of health is common in the peasant society many refugees came from. In Cambodia, women deal with every-day health and birth-related issues as part of their domestic repertoire
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(1986)
Refugee Mental Health in Resettlement Countries
, pp. 217-231
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Kinzie1
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63
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84914952843
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See, for example, In fact, the notion of Khmers being a ‘passive,’ ‘less aggressive’ people (their recent violent history not withstanding) than other Asians derives in part from writings that attribute their ‘less disciplined’ culture to Theravada Buddhism, the main religion of Khmers. See
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(1986)
Boston Globe
, vol.8 June
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65
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84914952842
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French L. Amputees on the Thai-Cambodia border: the political economy of injury and compassion. In The Body as Existential Ground: Studies in Culture, Self, and Experience (Edited by Csordas T.J.). Cambridge University Press, Cambridge (forthcoming).
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68
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0004047065
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Mentioned in a report on the clinic in
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(1992)
The New York Times
, vol.28 June
, pp. A10
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69
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0004241223
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See, Beacon Press, Boston, for a critique of obstetrics as a medical control over women's bodies, and the birthing process, so that the doctor, not the mother, ‘produces’ the baby
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(1989)
The Woman in the Body
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Martin1
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70
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84914952840
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Social workers complain about the increasing number of Khmer girls becoming pregnant and dropping out of school. Workers in the Women, Infant and Child (WIC) program also note the increasing number of pregnant Khmer teenagers among their clients.
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72
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0024209567
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Conception and birth control use: Cambodian refugee women's beliefs and practices
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Older peasant Khmer women believe that the number of children they have is predestined, as a reward or punishment for their past lives. A woman becomes pregnant after dreaming about a man who presents her with a gift, signifying the sex of the children. The bodies of partners having sexual intercourse must be ‘cool’ or in balance to facilitate conception. See, Though these ideas indicate a moral or religious system of self-regulation, they radically differ from the medical model being taught in the hospitals
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(1988)
J. Commun. Hlth Nurs.
, vol.5
, pp. 235
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Kulig1
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73
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84914952838
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In the late 1970s and early 1980s, refugees from Southeast Asia were supported by the federal government for the first two years. Thereafter, their support was transfered to social welfare programs which are funded by a combination of federal and state resources, the amount varying by the state. Many people argue that Southeast Asian refugees have migrated from state to state in pursuit of get better welfare aid packages. Informants maintain that movements into California, where the benefits are among the highest in the country, were mainly prompted by family reunification, the large Southeast Asian communities, the weather and the social and political climate.
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