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Date : 09-22-13

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Txij xyoo 2006 mus nws muaj ib pab Hmoob nyob rau St. Paul, Minnesota tau sib sau ua ke tshawb fawb thiab txhim kho lus Hmoob, vim lawv pom tias lus Hmoob poob ntau heev lawm thiab cov qhia los ib leeg qhia ib yam rau cov kawm. Thaum pib, lawv kuj rub ntau tus neeg thiab pab pawg nyob hauv tsev kawm ntawv qeb pib txog qeb siab, cov chaw txhais lus, cov qhia ntawv Soob Lwj, cov nyiam txhim kho lus Hmoob, thiab lub khw muag ntawv Hmoob. Lawv lub npe hu ua Hmong Language Collaborative Minnesota. Xyoo 2011, thaum pom tias lawv tes hauj lwm ntawm kev tshawb thiab txhim kho lus Hmoob zuag dav tshaj li lub xeev Minnesota lawm, lawv thiaj muab lub npe hloov mus ua Hmong Language Group tau ib ntus. Lub Plaub Hlis tim 27, 2012, lawv thiaj muab lub npe hloov mus ua Hmong Language, Inc. (HLI) thiab pib ua ntaub ntawv los ntawm tseem fwv rau lub koom haum. 

Culture

Hmong World View and Social Structure

By: Gary Yia Lee

According to Durkheim (1961), the source of what we regard as sacred or religious lies within our own image. The deities and spirits we pay respect to are but "society transfigured" for in the final analysis we only worship our society. It is society which is both the cause and the expression of religious sentiments through regular ritual representations (Aron, 1967: 53) These rights constitute beliefs enacted for the purpose of preserving a sense of belonging for the participants and maintaining them together as a group. They not only tie the members of the group to each other "but also to the past and the future generations" (Cohen, 1871: 180). Religious ideas, in the words of Bachofen (Leaf, 1979: 118), define fundamental relations in society, showing internal structures similar to the actual behaviour or the believers. The supernatural order is in general based on the social relationships of the group. It validates and regulates these relationships, thereby conserving the social orders.

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New Words

Hauv qab no yog cov lus Hmoob uas ib txhia yog cov uas ploj lawm rov tshawb tawm los, ib txhia yog cov uas tej pab pawg Hmoob coob heev nyob rau tej suam teb chaws yeej siv los ntev heev lawm, thiab ib txhia yog cov lus uas suav daws tsim tshiab muaj paus muaj ntsis los ntawm txoj kev tshawb fawb thiab meej pem. Yog xav paub meej tias peb tshawb thiab tsim lus Hmoob li cas, thov caw mus saib nplooj no.

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History of Hmong Writings

Types of Hmong WritingPeb Hmoob muaj dab neeg tias thaum ub peb yeej muaj ntawv tab sis ploj lawm xwb. Peb muaj lo lus rau daim ntawv hu ua ntawv. Kab ntawv mas tej pawg Hmoob hu ua ntawv. Tej pawg li cov Hmub nyob xeev Kim Tsawb hu kab ntawv ua leb. Peb kuj muaj tej zaj dab neeg li Maum Nyaj Lwj hais txog sau ntawv pov rau zaj qhov ncauj ces zaj qhov ncauj qhib los yog sau pov rau qhov tsua ces qhov tsua qhib. Ntau tus kws tshawb fawb thiaj hais tias Hmoob yeej paub txog ntawv los ntev heev lawm. 

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New in Hmong Language

Hmong Language, Inc 

Research and Study Criteria
 

In order to help guide us in our search of, and improve, our language which, many fear, is losing, the Hmong Language, Inc. (HLI) has adopted the following criteria.

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History

Chinese Odyssey: Summer Program Offers Students Rare Opportunity to Learn Hmong History in China 
 

For approximately the last six generations, an estimated 300,000 Hmong have come to call Laos home. Most Hmong know their forefathers emigrated from China but that's been the extend of their historical knowledge. Few know of such legendary figures as Chiyou, Tao Tien and Ba yue Wu. Due to limited written documentation, migration and sometimes forced assimilation, Hmong history is seemingly lost and remains relatively obscure.

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