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Journal articles on the topic 'Cambodian Refugees'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 January 2023

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1

Stevens, Christine A. "The Illusion of Social Inclusion: Cambodian Youth in South Australia." Diaspora: A Journal of Transnational Studies 4, no. 1 (1995): 59–76. http://dx.doi.org/10.3138/diaspora.4.1.59.

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As a result of the turmoil in Cambodia during the 1970s, traditional Cambodian society was fundamentally altered: Cambodians were uprooted, and after the Vietnamese invasion in 1978, thousands fled to camps on the Thai-Cambodian border, where many sought and were selected for resettlement in other countries. Approximately 12,000 Cambodians were accepted for resettlement in Australia as refugees in the period 1975-85, with approximately 2,500 settling in South Australia. The emigrants to South Australia were youthful, with 51% of all arrivals in the period 1979-85 aged 19 years or less (Stevens). Since this period when refugees first arrived in Australia from Cambodia, Laos, and Vietnam, the social adaptation of refugee youth has been little researched. Generally, young people have been but one of the age groups included in large-scale surveys or in-depth studies, such as those by Wendy Poussard, Nancy Viviani, and others, that focused on the early stages of resettlement. The research that has focused on refugee youth has concentrated on educational achievement (Spearritt and Colman; Kelly and Bennoun; Chan; Mundy) or mental health status and adjustment (Krupinski and Burrows). At a time of ongoing debate about the size and nature of the immigrant intake, and concern that the resulting cultural diversity may foster ethnic conflicts and endanger social cohesion, this lack of research on the social aspects of the settlement process young refugees from Southeast Asia undertake is a significant omission.

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2

Aronson, Louise. "Health Care for Cambodian Refugees." Practicing Anthropology 9, no. 4 (1987): 10–12. http://dx.doi.org/10.17730/praa.9.4.51p323mt13751031.

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One of the major challenges to the American health care system posed by the hundreds of thousands of Southeast Asian refugees who have come to the United States since 1975 initially appeared to be the containment and treatment of infectious diseases carried by many. However, this challenge was rapidly overshadowed by another more fundamental one: the cultural differences between American care-givers and their refugee patients. Since culture controls perceptions of health, illness, and disease causation and classification, culturally regulated beliefs and practices are key determinants of patient behavior and clinical care. Hospitals and clinics with significant Southeast Asian clientele have attempted to minimize cultural misunderstanding between staff and refugee patients by adding refugees to treatment teams. These refugees act as intermediaries between medical staff and members of their own ethnic communities.

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3

Hing, Bill Ong. "Deporting Cambodian Refugees: Justice Denied?" Crime & Delinquency 51, no. 2 (2005): 265–90. http://dx.doi.org/10.1177/0011128704273468.

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Until recently, the United States did not deport refugees convicted of crimes to the communist-dominated countries of Cuba, Vietnam, Laos, and Cambodia. After all, these refugees had fled persecution, and diplomatic ties between the United States and these countries are not particularly strong. But in March 2002, the United States convinced Cambodia to each month accept the repatriation of a few of its nationals who have been convicted of aggravated felonies. These individuals have served their sentences in the criminal justice system, and the vast majority either fled the killing fields of Cambodia as toddlers or were born in Thai refugee camps. Is justice really being served by their deportation?

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4

Lewis, Denise Clark, and Savannah Spivey Young. "Powerful in flight: Cambodian and Karen refugee narratives of strength and resilience." Migration Letters 16, no. 3 (2019): 379–87. http://dx.doi.org/10.33182/ml.v16i3.639.

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Traumatic experiences before and during flight and resettlement shape the lives and needs of refugee families. Yet, the agency of the refugees themselves —that is, their will and ability to make decisions regarding their present and future—is often ignored by caseworkers, policy-makers, and members of their resettlement communities. A better understanding of how refugees frame, respond to, and recover from stressors associated with their journeys will help illuminate their needs and personal agency. We focus on the power and resiliency refugees possess as they navigate the terrain of flight and settlement. We argue that when we, and others such as humanitarian service agencies and policy makers, clearly hear and respect refugees’ voices, we can begin to co-create responses to refugees’ needs in collaboration with the refugees who, themselves, exhibit resiliency and hold valuable everyday forms of wisdom surrounding what they need to live successfully in a host nation.

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5

Winder, Alvin E., Barbara A. Poremba, and Regine C. Beakes. "Nutrition education for Cambodian refugees." Journal of Nutrition Education 23, no. 2 (1991): 82D. http://dx.doi.org/10.1016/s0022-3182(12)80011-2.

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6

Rasbridge, Lance A., and Judith C. Kulig. "Infant Feeding Among Cambodian Refugees." MCN, The American Journal of Maternal/Child Nursing 20, no. 4 (1995): 213–18. http://dx.doi.org/10.1097/00005721-199507000-00012.

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7

Wong, Briana. "Buddhist-Christians in Cambodian America." Studies in World Christianity 25, no. 1 (2019): 50–70. http://dx.doi.org/10.3366/swc.2019.0241.

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Former refugees from Cambodia, along with their American-born children, frequently travel between the two countries, thereby blurring the lines between ‘Cambodian’ and ‘American’ identities. At the same time, there exists an almost ubiquitous conception of Cambodian cultural heritage as inseparable from Buddhist religious affiliation. In this context, some Cambodian-Americans who have adopted Christianity maintain both religious identities. Engaging in religious activity at the temple and at the church, these Buddhist-Christians defy the widely held Western view of religions as mutually exclusive of one another. Honouring two or more religious traditions is far from unusual in Cambodia, where the royal coronation ceremony combines Buddhist and Hindu elements, and where Chinese or indigenous Cambodian religious practices often infuse daily Buddhist practice. In this article, I explore dual religious belonging in the Cambodian-American context and call attention to the ways in which it exemplifies a perspective, prevalent in the non-Western world, that religion is hybrid by default; often is driven by a desire to enhance faithfulness vis-à-vis one's primary religion, be it Buddhism or Christianity; and can be characterised by a longing to maintain Khmer cultural identity while also acquiring potential practical and spiritual benefits associated with Christianity.

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8

Wright, Wayne E. "Khmer as a Heritage Language in the United States: Historical Sketch, Current Realities, and Future Prospects." Heritage Language Journal 7, no. 1 (2010): 117–47. http://dx.doi.org/10.46538/hlj.7.1.6.

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Cambodian Americans are a fairly recent language minority group in the United States; most families arrived in the United States as refugees during the 1980s. Over the past 30 years, there has been great concern in the community regarding the maintenance loss of their native Khmer language. This article provides an historical and contemporary sketch of the Khmer language in the United States, and discusses implications for its future survival. Data are drawn and analyzed from the U.S. Census, the 2007 American Community Survey, and other statistical sources, in addition to research conducted in Cambodian American communities, and the author’s experiences and observations as a (non-native) Khmer speaker. The findings indicate that the Khmer language is alive and well in the United States, and most school-age youth continue to speak Khmer, although few speak it with high levels of proficiency and few have literacy skills in the language given the lack of opportunities for Khmer HL education. Nonetheless, there are some positive factors that Khmer communities and educational institutions can draw on to ensure the future of Khmer as a HL in the United States. In the early 1990s, I attended a forum held at California State University, Long Beach sponsored by the United Cambodian Students of America. The distinguished guest speaker was Mr. Neou Kassie, a well-known Cambodian American and an outspoken human rights advocate. Mr. Neou began speaking elegantly and powerfully in Khmer, describing his advocacy work in Cambodia. A few minutes into his animated speech, one of the young college student leaders, with an embarrassed look on her face, interrupted him: “Excuse me Mr. Neou, can you please switch to English? Most of us are having a very hard time understanding you in Khmer.” Cambodian Americans are a fairly recent language minority group in the United States; most families have been in this country for less than 30 years. However, as the vignette above illustrates, issues have already emerged related to the maintenance or loss of Khmer as a heritage language in the United States. Even within the first ten years of refugee resettlement, Cambodian parents and community leaders expressed concern at what they perceived as rapid Khmer language loss among their youth (Smith-Hefner, 1990). Nonetheless, Khmer continues to be widely used in Cambodian American families and communities across the United States, and there are some efforts to provide opportunities for the next generations of Cambodian Americans to develop and maintain their native Khmer language. The purpose of this article is to provide a historical and contemporary sketch of the Khmer language in the United States, and to discuss implications for its future survival. Data for this article are drawn from the United States Census, the American Community Survey, and other statistical sources, in addition to research conducted in Cambodian American communities, and my own experiences and observations as a (non-native) Khmer speaker. It is my hope that these analyses will be useful to policy makers, educators, and researchers, and also to Cambodian American community leaders, educators, and others who are actively working to preserve the Khmer language in the United States. In this article, we first will look briefly at the history of Cambodian American immigration to the United States, including the tragic events in Cambodia leading to the large exodus of political refugees. Next, we will explore demographic information related to Cambodian Americans and the Khmer language in the United States, followed by a discussion of Cambodian Americans’ relationship with Cambodia. We then consider issues related to Khmer language maintenance and loss in the United States, including community and institutional efforts that provide opportunities for the learning and use of Khmer. The article concludes with a discussion of the future of Khmer as a Heritage Language in the United States.

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9

Ostrander, Jason, Alysse Melville, and S. Megan Berthold. "Working With Refugees in the U.S.: Trauma-Informed and Structurally Competent Social Work Approaches." Advances in Social Work 18, no. 1 (2017): 66–79. http://dx.doi.org/10.18060/21282.

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Social workers, government, and non-governmental organizations in the United States have been inadequately prepared to address the impact of trauma faced by refugees fleeing persecution. Compounding their initial trauma experiences, refugees often undergo further traumatic migration experiences and challenges after resettlement that can have long-lasting effects on their health and mental health. Micro and macro social work practitioners must understand the impact of these experiences in order to promote policies, social work training, and clinical practice that further the health and well-being of refugees and society. Social workers are in a unique position to provide multi-dimensional, structurally competent care and advocacy for diverse refugee populations. The experiences of Cambodian refugees will be used to examine these issues. We will explore the benefits of an ecological perspective in guiding interventions that support refugees, and will apply the framework of structural competence to highlight multidimensional implications for social work with refugee populations.

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10

Dubus, Nicole. "A Qualitative Study of Older Adults and Staff at an Adult Day Center in a Cambodian Community in the United States." Journal of Applied Gerontology 36, no. 6 (2015): 733–50. http://dx.doi.org/10.1177/0733464815586060.

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Purpose: Adult day care programs in the United States are seeing an increase in culturally diverse patients. The purpose of this study was to better understand the subjective experiences of staff and Cambodian refugees attending an adult day center in the United States that provides services focused on the cultural needs of the older adults, such as Cambodian food, activities, and Cambodian staff. Design: This is a qualitative study using grounded theory to analyze 10 individual interviews from staff members and 80 individual interviews from participants who attend an adult day care program for Cambodians in a city in the northeast United States. Findings: Three primary themes emerged: The participants felt respected, there was a generational tension between the young staff and the participants, and the center acted as a cultural liaison between the medical providers and the participants.

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11

Kinzie, J. David, and James J. Boehnlein. "Post-traumatic psychosis among Cambodian refugees." Journal of Traumatic Stress 2, no. 2 (1989): 185–98. http://dx.doi.org/10.1007/bf00974158.

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12

David Kinzie, J. "Therapeutic approaches to traumatized Cambodian refugees." Journal of Traumatic Stress 2, no. 1 (1989): 75–91. http://dx.doi.org/10.1002/jts.2490020108.

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13

David Kinzie, J., and James J. Boehnlein. "Post-traumatic psychosis among Cambodian refugees." Journal of Traumatic Stress 2, no. 2 (1989): 185–98. http://dx.doi.org/10.1002/jts.2490020206.

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14

Wijers, G. D. M. "The Reception of Cambodian Refugees in France." Journal of Refugee Studies 24, no. 2 (2011): 239–55. http://dx.doi.org/10.1093/jrs/fer008.

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15

Rechtman, Richard. "Transcultural Psychotherapy with Cambodian Refugees in Paris." Transcultural Psychiatry 34, no. 3 (1997): 359–75. http://dx.doi.org/10.1177/136346159703400305.

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16

Gann, P., L. Nghiem, and S. Warner. "Pregnancy characteristics and outcomes of Cambodian refugees." American Journal of Public Health 79, no. 9 (1989): 1251–57. http://dx.doi.org/10.2105/ajph.79.9.1251.

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17

Kuhg, Judith C. "Cambodian refugees' family planning knowledge and use." Journal of Advanced Nursing 22, no. 1 (1995): 150–57. http://dx.doi.org/10.1046/j.1365-2648.1995.22010150.x.

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18

Ledgerwood, Judy. "Unsettled: Cambodian Refugees in the New York City Hyperghetto, by Eric Tang." Refuge: Canada's Journal on Refugees 32, no. 2 (2016): 93–95. http://dx.doi.org/10.25071/1920-7336.40415.

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19

Cheung, Peter. "Somatisation as a Presentation in Depression and Post-Traumatic Stress Disorder among Cambodian Refugees." Australian & New Zealand Journal of Psychiatry 27, no. 3 (1993): 422–28. http://dx.doi.org/10.3109/00048679309075798.

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Three Cambodian patients with Depression and Post-traumatic Stress Disorder (PTSD) presenting with somatic complaints are described. Their case histories support previous observations that somatisation is the most common presentation of Cambodian patients with Depression and PTSD. The probable reasons why depressed, traumatised Cambodian patients somatise their psychiatric problems are discussed. These cases illustrate the difficulties involved in engaging such patients in Western style psychotherapy, but show the effectiveness of small doses of antidepressants in treating the depressive and post-traumatic stress symptoms.

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20

Slocomb, Margaret. "Chikreng Rebellion: Coup and Its Aftermath in Democratic Kampuchea." Journal of the Royal Asiatic Society of Great Britain & Ireland 16, no. 1 (2006): 59–72. http://dx.doi.org/10.1017/s1356186305005651.

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AbstractThe history of the regime of Democratic Kampuchea (DK) which ruled Cambodia from 1975 to 1979 in the name of social revolution made on behalf of Cambodia's poor peasants has been researched and documented according to many sources. When the leaders of the counter-revolutionary Kampuchean United Front for National Salvation, spearheaded by a massive force of the People's Army of Vietnam, took back the capital, Phnom Penh, on 7 January 1979, they captured official documents, particularly the forced confessions of thousands of political prisoners, which threw light on the nature of the regime and its catastrophic course after victory in April 1975. Other contemporary sources included monitored radio broadcasts of the regime, the dossiers of Khmer Rouge defectors to Thailand compiled by the US State Department, and the rich vein of information provided to western scholars of Cambodian history by refugees in the Thai camps and in other countries which received them after 1979.

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21

Blair, Robert G. "Mental health needs among Cambodian refugees in Utah." International Social Work 44, no. 2 (2001): 179–96. http://dx.doi.org/10.1177/002087280104400204.

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A total of 124 Cambodian refugees in Utah were interviewed about their mental health and demographic characteristics. Results indicate that 51 percent met the DSM-III-R criteria for major depression and 45 percent for a diagnosis of post-traumatic stress disorder (PTSD). Findings of other mental health diagnoses were less frequent. It was also found that in spite of high rates of psychopathology, utilization of health and mental health services was limited. A number of barriers prevented easy access to such services, particularly for those with PTSD.

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22

Needham, Susan. "Cambodian Refugees in Ontario: Resettlement, Religion, and Identity." Contemporary Sociology: A Journal of Reviews 40, no. 6 (2011): 731–32. http://dx.doi.org/10.1177/0094306111425016gg.

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23

Sack, William H., Gregory N. Clarke, and John Seeley. "Multiple Forms of Stress in Cambodian Adolescent Refugees." Child Development 67, no. 1 (1996): 107. http://dx.doi.org/10.2307/1131689.

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24

Miller, Julie A. "Caring for Cambodian refugees in the emergency department." Journal of Emergency Nursing 21, no. 6 (1995): 498–502. http://dx.doi.org/10.1016/s0099-1767(05)80259-4.

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25

Clarke, Greg, William H. Sack, and Brian Goff. "Three forms of stress in Cambodian adolescent refugees." Journal of Abnormal Child Psychology 21, no. 1 (1993): 65–77. http://dx.doi.org/10.1007/bf00910489.

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26

Marshall, Grant N., Terry L. Schell, Eunice C. Wong, et al. "Diabetes and Cardiovascular Disease Risk in Cambodian Refugees." Journal of Immigrant and Minority Health 18, no. 1 (2015): 110–17. http://dx.doi.org/10.1007/s10903-014-0142-4.

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27

Lenart, Janet C., Patricia A. St. Clair, and Michelle A. Bell. "Childrearing knowledge, beliefs, and practices of Cambodian refugees." Journal of Pediatric Health Care 5, no. 6 (1991): 299–305. http://dx.doi.org/10.1016/0891-5245(91)90004-a.

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28

Bromley, Mary Ann. "New Beginnings for Cambodian Refugees—or Further Disruptions?" Social Work 32, no. 3 (1987): 236–39. http://dx.doi.org/10.1093/sw/32.3.236.

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29

Hinton, Devon E., Dara Chhean, Vuth Pich, Stefan G. Hofmann, and David H. Barlow. "Tinnitus among Cambodian refugees: Relationship to PTSD severity." Journal of Traumatic Stress 19, no. 4 (2006): 541–46. http://dx.doi.org/10.1002/jts.20138.

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30

Poethig, Kathryn A. "Braving a New World: Cambodian (Khmer) Refugees in an American City:Braving a New World: Cambodian (Khmer) Refugees in an American City." American Anthropologist 100, no. 1 (1998): 197–98. http://dx.doi.org/10.1525/aa.1998.100.1.197.

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31

TAITHE, BERTRAND. "The Cradle of the New Humanitarian System? International Work and European Volunteers at the Cambodian Border Camps, 1979–1993." Contemporary European History 25, no. 2 (2016): 335–58. http://dx.doi.org/10.1017/s0960777316000102.

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AbstractThis article investigates the development of communities of practice in Thai-border Cambodian refugee camps for those international humanitarian workers involved at the frontiers of the Cold War. Under the management of the United Nations Border Relief Operation (UNBRO) and United Nations High Commissioner for Refugees (UNHCR) these camps brought together various NGOs and volunteers. Their prolonged presence at the border of Thailand enabled an epistemic community to emerge which facilitated the production of knowledge on refugees. Using oral histories and the archives of NGOs, this article investigates the development of an international community of practice in which Europeans played a key role, one which centred on the medical and social needs of refugees at a time of acute political instrumental use of humanitarian aid. The focus of humanitarians' work on genocide and associated trauma, resulted in a clear political awareness that humanitarian aid had been used to maintain Khmer Rouge presence at the borders and that, in the peace negotiations of the early 1990s, it might facilitate their territorial and political return to a position of power.

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32

Morrison, Virginia. "Contraceptive Need among Cambodian Refugees in Khao Phlu Camp." International Family Planning Perspectives 26, no. 4 (2000): 188. http://dx.doi.org/10.2307/2648257.

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33

Wijers, Gea. "Unsettled: Cambodian refugees in the New York City hyperghetto." Ethnic and Racial Studies 41, no. 3 (2017): 611–13. http://dx.doi.org/10.1080/01419870.2017.1332381.

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34

Contreras, Randol. "Book Review: Unsettled: Cambodian Refugees in the NYC Hyperghetto." City & Community 16, no. 1 (2017): 116–18. http://dx.doi.org/10.1111/cico.12225.

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35

SACK, WILLIAM H., GREGORY N. CLARKE, and JOHN SEELEY. "Posttraumatic Stress Disorder across Two Generations of Cambodian Refugees." Journal of the American Academy of Child & Adolescent Psychiatry 34, no. 9 (1995): 1160–66. http://dx.doi.org/10.1097/00004583-199509000-00013.

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36

Cheung, Peter. "Posttraumatic Stress Disorder Among Cambodian Refugees in New Zealand." International Journal of Social Psychiatry 40, no. 1 (1994): 17–26. http://dx.doi.org/10.1177/002076409404000102.

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37

Um, Khatharya. "Unsettled: Cambodian Refugees in the New York City Hyperghetto." Contemporary Sociology: A Journal of Reviews 46, no. 4 (2017): 485–87. http://dx.doi.org/10.1177/0094306117714500pp.

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38

Wong, Eunice C., Grant N. Marshall, Terry L. Schell, S. Megan Berthold, and Katrin Hambarsoomians. "Characterizing the Mental Health Care of U.S. Cambodian Refugees." Psychiatric Services 66, no. 9 (2015): 980–84. http://dx.doi.org/10.1176/appi.ps.201400368.

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39

Hinton, Devon, Phalnarith Ba, Sonith Peou, and Khin Um. "Panic disorder among Cambodian refugees attending a psychiatric clinic." General Hospital Psychiatry 22, no. 6 (2000): 437–44. http://dx.doi.org/10.1016/s0163-8343(00)00102-x.

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40

Becker, Gay, and Yewoubdar Beyene. "Narratives of age and uprootedness among older Cambodian refugees." Journal of Aging Studies 13, no. 3 (1999): 295–314. http://dx.doi.org/10.1016/s0890-4065(99)80098-x.

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41

Stevens, Christine A. "Perspectives on the Meanings of Symptoms among Cambodian Refugees." Journal of Sociology 37, no. 1 (2001): 81–98. http://dx.doi.org/10.1177/144078301128756210.

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42

Boehnlein, James K. "Clinical relevance of grief and mourning among Cambodian refugees." Social Science & Medicine 25, no. 7 (1987): 765–72. http://dx.doi.org/10.1016/0277-9536(87)90034-7.

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43

Rubio, Elizabeth Clark. "Unsettled: Cambodian Refugees in the NYC Hyperghetto by Eric Tang." Journal of Asian American Studies 21, no. 3 (2018): 483–86. http://dx.doi.org/10.1353/jaas.2018.0029.

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44

Cheung, Peter. "Acculturation and Psychiatric Morbidity Among Cambodian Refugees in New Zealand." International Journal of Social Psychiatry 41, no. 2 (1995): 108–19. http://dx.doi.org/10.1177/002076409504100204.

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45

Boehnlein, James K., J. David Kinzie, Utako Sekiya, Crystal Riley, Kanya Pou, and Bethany Rosborough. "A Ten-Year Treatment Outcome Study of Traumatized Cambodian Refugees." Journal of Nervous and Mental Disease 192, no. 10 (2004): 658–63. http://dx.doi.org/10.1097/01.nmd.0000142033.79043.9d.

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46

Hinton, D. E., A. L. Hinton, V. Pich, J. R. Loeum, and M. H. Pollack. "Nightmares Among Cambodian Refugees: The Breaching of Concentric Ontological Security." Culture, Medicine, and Psychiatry 33, no. 2 (2009): 219–65. http://dx.doi.org/10.1007/s11013-009-9131-9.

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47

Wong, Eunice C., Grant N. Marshall, Terry L. Schell, et al. "Barriers to mental health care utilization for U.S. Cambodian refugees." Journal of Consulting and Clinical Psychology 74, no. 6 (2006): 1116–20. http://dx.doi.org/10.1037/0022-006x.74.6.1116.

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48

Kwon, S. A. "Deporting Cambodian Refugees: Youth Activism, State Reform, and Imperial Statecraft." positions: asia critique 20, no. 3 (2012): 737–62. http://dx.doi.org/10.1215/10679847-1593519.

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49

Clymer, Kenton. "Eric Tang.Unsettled: Cambodian Refugees in the New York City Hyperghetto." American Historical Review 121, no. 4 (2016): 1322–23. http://dx.doi.org/10.1093/ahr/121.4.1322.

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50

Palmieri, Patrick A., Grant N. Marshall, and Terry L. Schell. "Confirmatory factor analysis of posttraumatic stress symptoms in cambodian refugees." Journal of Traumatic Stress 20, no. 2 (2007): 207–16. http://dx.doi.org/10.1002/jts.20196.

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