|Flower Hmong in traditional dress at the market in Vietnam|
|4 to 5 million|
|Regions with significant populations|
|Hmong and Mong|
The Hmong (RPA: Hmoob/Moob, IPA: [m????]), are an Asian ethnic group from the mountainous regions of China, Vietnam, Laos, and Thailand. Hmong are also one of the sub-groups of the Miao ethnicity (??) in southern China. Hmong groups began a gradual southward migration in the 18th century due to political unrest and to find more arable land.
A number of Hmong people fought against the communist Pathet Lao during the Laotian Civil War. Hmong people were singled out for retribution when the Pathet Lao took over the Laotian government in 1975, and tens of thousands fled to Thailand seeking political asylum. Thousands of these refugees have resettled in Western countries since the late 1970s, mostly the United States but also in Australia, France, French Guiana, Canada, and South America. Others have returned to Laos under United Nations-sponsored repatriation programs.
Hmong people have their own terms for their subcultural divisions, Hmong Der (aka “White Hmong”) and Mong Leng (aka Mong Njua or “Green Mong”) being the terms for two of the largest groups in America and Southeast Asia. In the  Vietnamese Hmong women continuing to wear ‘traditional’ clothing tend to source much of their clothing as ‘ready to wear’ cotton (as against traditional hemp) from markets, though some add embroidery as a personal touch. In SaPa, now with a ‘standardised’ clothing look, Black Hmong sub-groups have differentiated themselves by adopting different headwear; those with a large comb embedded in their long hair (but without a hat) call themselves Tao, those with a pillbox hat name themselves Giay, and those with a checked headscarf are Yao. For many, such as Flower Hmong, the heavily beaded skirts and jackets are manufactured in China.
Since 1949, Hubei, and elsewhere in China. According to the 2000 censuses, the number of ‘Miao’ in China was estimated to be about 9.6 million. The Miao nationality includes Hmong people as well as other culturally and linguistically related ethnic groups who do not call themselves Hmong. These include the Hmu, Kho (Qho) Xiong, and A Hmao. The White Miao (Bai Miao) and Green Miao (Qing Miao) are Hmong groups.
Usage of the term “Miao” in Chinese documents dates back to the  By the mid-18th century, classifications become specific enough that it is easier to identify references to Hmong and Mong people.
In Southeast Asia, Hmong people are referred to by other names, including: Vietnamese: Mèo or H’Mông; Lao: ???? (Maew) or ???? (Mong); Thai: ???? (Maew) or ??? (Mong); Burmese: mun lu-myo (??????????). “Mèo“, or variants thereof, is considered highly derogatory by many Hmong people and is infrequently used today outside of Southeast Asia.
Because the Hmong lived mainly in the highland areas of Southeast Asia and China, the French occupiers of Southeast Asia gave them the name Montagnards or “mountain people”, but this should not be confused with the Degar people of Vietnam, who were also referred to as Montagnards.
 Controversy over nomenclature
 Hmong and Mong
When Western authors came in contact with Hmong people, beginning in the 18th century, they referred to them in writing by ethnonyms assigned by the Chinese (i.e., Miao, or variants). Several states with Hmong populations issued official translations only in the Hmong Der dialect. At the same time, some Mong Leng people voiced concerns that the supposed inclusive term “Hmong” only served to exclude them from the national discourse.
The issue came to a head during the passage of California State Assembly Bill (AB) 78, in the 2003–2004 season. Despite these arguments, “Mong” was not added to the bill. In the version that passed the assembly, “Hmong” was replaced by “Southeast Asians”, a more broadly inclusive term.
Dr. Paoze Thao and some others feel strongly that “Hmong” can refer only to Hmong Der people and does not include Mong Leng people. He feels that the usage of “Hmong” in reference to both groups perpetuates the marginalization of Mong Leng language and culture. Thus, he advocates the usage of both “Hmong” and “Mong” when referring to the entire ethnic group.
As a compromise alternative, the ethnologist Jacques Lemoine has begun to use the term (H)mong when referring to the entirety of the Hmong and Mong community.
 Hmong, Mong, and Miao
Some non-Chinese Hmong advocate that the term Hmong be used not only for designating their dialect group, but also for the other Miao groups living in China. They generally claim that the word “Miao” or “Meo” is a derogatory term, with connotations of barbarism, that probably should not be used at all. The term was later adapted by Tai-speaking groups in Southeast Asia where it took on especially insulting associations for Hmong people despite its official status.
Contemporary transnational interactions between Hmong in the West and Miao groups in China, following the 1975 Hmong diaspora, have led to the development of a global Hmong identity that includes linguistically and culturally related minorities in China that previously had no ethnic affiliation.
The early history of the Hmong has proven difficult to trace. According to Ratliff, there is linguistic evidence to suggest that they have occupied the same areas of southern China for at least the past 2,000 years. Historical Chinese documents describe that area being inhabited by ‘Miao’ people, a group with whom Hmong people are often identified.
Yet, the history of the ‘Miao’ cannot be equated with the history of the Hmong. Although the term ‘Miao’ is used today by the Chinese government to denote a group of linguistically and culturally related people (including the Hmong, Hmu, Kho Xiong, and A Hmao), it has been used inconsistently in the past. Throughout the written history of China, it was applied to a variety of peoples considered to be marginal to Han society, including many who are unrelated to contemporary Hmong and Mong people. Christian Culas and Jean Michaud note: “In all these early accounts, then, until roughly the middle of the 19th century, there is perpetual confusion about the exact identity of the population groups designated by the term Miao. We should therefore be cautious with respect to the historical value of any early associations.”
Conflict between Miao groups and newly arrived settlers increased during the 18th century under repressive economic and cultural reforms imposed by the Qing Dynasty. This led to armed conflict and large-scale migrations continuing into the late 19th century, the period during which most Hmong people emigrated to Southeast Asia. The process began as early as the late-17th century, before the time of major social unrest, when small groups went in search of better agricultural opportunities.
From July 1919 to March 1921 the Hmong of War of the Insane (La Guerre du Fou) and what the Hmongs call Rog Paj Cai (named after the leader Paj Cai, but literally means The War of the flowering of the Law).
Roughly 95% of the Hmong live in Asia. Linguistic data show that the Hmong of the Peninsula stem from the Miao of southern China as one among a set of ethnic groups belonging to the Miao–Yao (also called Hmong–Mien) linguage family.
A few centuries ago the lowland Chinese started moving into the mountain ranges of China’s southwest. This migration, combined with major social unrest in southern China in the 18th and 19th century, served to cause some minorities of Guizhou, Sichuan and Yunnan, where the majority of the Hmong in China (estimated at around 3 millions) still live today, to migrate south. A number of Hmong thus settled in the ranges of the Indochina Peninsula to practise subsistence agriculture.
Vietnam, where their presence is attested from the late 18th century onwards, is likely to be the first Indochinese country into which the Hmong migrated.
At the 2009 national census, there were 1,068,189 Hmong living in Vietnam, the vast majority of them in the north of the country. The traditional trade in coffin wood with China and the cultivation of the opium poppy – both prohibited only in 1993 in Vietnam – long guaranteed a regular cash income. Today, converting to cash cropping is the main economic activity. As in China and Laos, there is a certain degree of participation of Hmong in the local and regional administration. In the late 1990s, several thousands of Hmong have started moving to the Central Highlands and some have crossed the border into Cambodia, constituting the first attested presence of Hmong settlers in that country.
In 2005, the Hmong in Laos numbered 460,000. Hmong settlement there is nearly as ancient as in Vietnam. After decades of distant relations with the Lao kingdoms, closer relations between the French military and some Hmong on the Xieng Khouang plateau were set up after World War II. There, a particular rivalry between members of the Lo and Ly clans developed into open enmity, also affecting those connected with them by kinship. Clan leaders took opposite sides and as a consequence, several thousand Hmong participated in the fighting against the Pathet Lao Communists, while perhaps as many were enrolled in the People’s Liberation Army. As in Vietnam, numerous Hmong in Laos also genuinely tried to avoid getting involved in the conflict in spite of the extremely difficult material conditions under which they lived during wartime.
After the 1975 Communist victory, thousands of Hmong from Laos had to seek refuge abroad (see Laos below). Approximately 30 percent of the Hmong left, although the only concrete figure we have is that of 116,000 Hmong from Laos and Vietnam together seeking refuge in Thailand up to 1990.
In 2002 the Hmong in Thailand numbered 151,080. The presence of Hmong settlements there is documented from the end of the 19th century. Initially, the Siamese paid little attention to them. But in the early 1950s, the state suddenly took a number of initiatives aimed at establishing links. Decolonization and nationalism were gaining momentum in the Peninsula and wars of independence were raging. Armed opposition to the state in northern Thailand, triggered by outside influence, started in 1967 while here again, many Hmong refused to take sides in the conflict. Communist guerrilla warfare stopped by 1982 as a result of an international concurrence of events that rendered it pointless. Priority is since given by the Thai state to sedentarizing the mountain population, introducing commercially viable agricultural techniques and national education, with the aim of integrating these non-Tai animists within the national identity.
Burma most likely includes a modest number of Hmong (perhaps around 2,500) but no reliable census has been conducted there recently.
As result of refugee movements in the wake of the Indochina Wars (1946–1975), in particular in Laos, the largest Hmong community to settle outside Asia went to the United States where approximately 100,000 individuals had already arrived by 1990. California became home to half this group, while the remainder went to Minnesota, Wisconsin, Washington, Pennsylvania, and North Carolina. By the same date, 10,000 Hmong had migrated to France, including 1,400 in French Guyana. Canada admitted 900 individuals, while another 360 went to Australia, 260 to China, and 250 to Argentina. Over the following years and until the definitive closure of the last refugee camps in Thailand in 1998, additional numbers of Hmong have left Asia, but the definitive figures are still to be produced.
Outside of Asia, where about 5% of the world Hmong population now lives, the United States is home to the largest Hmong population. The 2008 Census counted 171,316 persons of Hmong Alone Population,and 221,948 persons of Hmong Alone Population or in Any Combination.
 The “Secret War”
In the early 1960s, the U.S. Ho Chi Minh Trail, the main military supply route from the north to the south.
Hmong soldiers served against the NVA and the Pathet Lao, helping block the Hanoi’s Ho Chi Minh trail inside Laos and rescuing downed American pilots. As inhabitants of the more mountainous regions of Laos, the Hmong people earned a special place in the hearts of American combat soldiers because of their strong support for the United States in its fight against the North Vietnamese and Pathet Lao communist forces. Though their role was generally kept secret in the early stages of the conflict, they made monumental sacrifices to help the U.S., with 18,000 of their soldiers killed in battle before 1969 alone, and more than 100,000 Hmong losing their lives by the time the U.S. made the decision to pull out of Vietnam.
General Vang Pao led the Region II (MR2) defense against Vietnam People’s Army (NVA) incursion from his headquarters in Long Cheng, also known as Lima Site 20 Alternate (LS 20A). At the height of its activity, Long Cheng became the second largest city in Laos. Long Cheng was a micro-nation operational site with its own bank, airport, school system, officials, and many other facilities and services in addition to its military units. Before the end of the Secret War, Long Cheng would fall in and out of General Vang Pao’s control.
The Secret War began at about the time the United States became actively involved in the Vietnam War. Two years after the U.S. withdrawal from South Vietnam, the Kingdom of Laos was overthrown by communist troops supported by the North Vietnamese Army. The Hmong people immediately became targets of retaliation and persecution. While some Hmong returned to their villages and attempted to resume life under the new regime, thousands more made the trek across the United Nations refugee camps until they could be resettled. Nearly 20 years later, in the 1990s, a major international debate ensued over whether Hmong refugees remaining in Thailand should be forcibly repatriated to Laos, where they were still subject to persecution, or should be allowed to emigrate to the United States and other Western nations.
 Hmong Lao resistance
Of those Hmong who did not flee Laos, somewhere between two and three thousand were sent to re-education camps where political prisoners served terms of 3–5 years. Many Hmong died in these camps, after being subjected to hard physical labor and harsh conditions. Thousands more Hmong people, mainly former soldiers and their families, escaped to remote mountain regions—particularly Phou Bia, the highest (and thus least accessible) mountain peak in Laos. Initially, some Hmong groups staged attacks against Pathet Lao and Vietnamese troops while others remained in hiding to avoid military retaliation and persecution. Spiritual leader Zong Zoua Her rallied his followers in a guerrilla resistance movement called Chao Fa (RPA: Cob Fab, Pahawh Hmong: ). Initial military successes by these small bands led to military counter-attacks by government forces, including aerial bombing and heavy artillery, as well as the use of defoliants and possibly chemical weapons. These events led to the yellow rain controversy, when the United States accused the Soviet Union of supplying and using chemical weapons in this conflict.
Small groups of Hmong people, many of them second or third generation descendants of former CIA soldiers, remain internally displaced in remote parts of Laos, in fear of government reprisals. Faced with continuing military operations against them by the government and a scarcity of food, some groups have begun coming out of hiding, while others have sought asylum in Thailand and other countries.
Throughout the Vietnam War, and for two decades following it, the U.S. government stated that there was no “Secret War” in Laos and that the U.S. was not engaged in air or ground combat operations in Laos. In the late 1990s, however, several U.S. conservatives, alleging that the Clinton administration was using the denial of this covert war to justify a Arlington National Cemetery in honor of the Hmong and other combat veterans from the Secret War.
 Controversy over repatriation
In 1989, the Indochinese refugees from Laos, Vietnam, and Cambodia. Under the plan, the status of the refugees was to be evaluated through a screening process. Recognized asylum seekers were to be given resettlement opportunities, while the remaining refugees were to be repatriated under guarantee of safety.
After talks with the UNHCR and the Thai government, Laos agreed to repatriate the 60,000 Lao refugees living in Thailand, including several thousand Hmong people. Very few of the Lao refugees, however, were willing to return voluntarily.
In 1993, Vue Mai, a former Hmong soldier who had been recruited by the U.S. Embassy in Vientiane. According to the U.S. Committee for Refugees, he was arrested by Lao security forces and was never seen again.
Following the Vue Mai incident, debate over the Hmong’s planned repatriation to Laos intensified greatly, especially in the U.S., where it drew strong opposition from many American conservatives and some human rights advocates. In an October 23, 1995 National Review article, Michael Johns, the former Heritage Foundation foreign policy expert and Republican White House aide, labeled the Hmong’s repatriation a Clinton administration “betrayal,” describing the Hmong as a people “who have spilled their blood in defense of American geopolitical interests.” Debate on the issue escalated quickly. In an effort to halt the planned repatriation, the Republican-led U.S. Senate and U.S. House of Representatives both appropriated funds for the remaining Thailand-based Hmong to be immediately resettled in the U.S.; Clinton, however, responded by promising a veto of the legislation.
In their opposition of the repatriation plans, Republicans also challenged the Clinton administration’s position that the Laotian government was not systematically violating Hmong human rights. U.S. Representative Steve Gunderson (R-WI), for instance, told a Hmong gathering: “I do not enjoy standing up and saying to my government that you are not telling the truth, but if that is necessary to defend truth and justice, I will do that.” Republicans also called several Congressional hearings on alleged persecution of the Hmong in Laos in an apparent attempt to generate further support for their opposition to the Hmong’s repatriation to Laos.
Although some accusations of forced repatriation were denied,
In 2003, following threats of forcible removal by the Thai government, the U.S., in a significant victory for the Hmong, agreed to accept 15,000 of the refugees.
In 2004 and 2005, thousands of Hmong fled from the jungles of Laos to a temporary refugee camp in the Thai province of Phetchabun. These Hmong refugees, many of whom are descendants of the former-CIA Secret Army and their relatives, claim that they have been attacked by both the Lao and Vietnamese military forces operating inside Laos as recently as June 2006. The refugees claim that attacks against them have continued almost unabated since the war officially ended in 1975, and have become more intense in recent years.
Lending further support to earlier claims that the government of Laos was persecuting the Hmong, filmmaker 
The European Union, UNHCHR, and international groups have since spoken out about the forced repatriation. The Thai foreign ministry has said that it will halt deportation of Hmong refugees held in Detention Centers Nong Khai, while talks are underway to resettle them in Australia, Canada, the Netherlands and the United States.
For the time being, countries willing to resettle the refugees are hindered to proceed with immigration and settlement procedures because the Thai administration does not grant them access to the refugees. Plans to resettle additional Hmong refugees in the U.S. have been complicated by provisions of President George W. Bush’s Patriot Act and Real ID Act, under which Hmong veterans of the Secret War, who fought on the side of the United States, are classified as terrorists because of their historical involvement in armed conflict.
On December 27, 2009, 
 Alleged plot to overthrow government of Laos
On June 4, 2007, as part of a lengthy and still ongoing federal investigation labeled “Operation Tarnished Eagle,” warrants were issued by U.S. federal courts ordering the arrest of Vang Pao and nine others for plotting to overthrow the government of Laos in violation of the federal Neutrality Acts and for multiple weapons charges. The federal charges allege that members of the group inspected weapons, including AK-47s, smoke grenades, and Stinger missiles, with the intent of purchasing them and smuggling them into Thailand in June 2007 where they were intended to be used by Hmong resistance forces in Laos. The one non-Hmong person of the nine arrested, Harrison Jack, a 1968 West Point graduate and retired Army infantry officer, allegedly attempted to recruit Special Operations veterans to act as mercenaries.
In an effort to obtain the weapons, Jack allegedly met unknowingly with undercover U.S. federal agents posing as weapons dealers, which prompted the issuance of the warrants as part of a long-running investigation into the activities of the U.S.-based Hmong leadership and its supporters.
On June 15, the defendants were indicted by a Southern California.
The defendants faced possible life prison terms for violation of the Neutrality Acts and various weapons charges. They initially were denied bail, with a federal court ruling that they were likely flight risks, given their extensive connections, access to private aircraft, and resources.
Multiple protest rallies in support of the suspects, designed to raise awareness of the treatment of Hmong peoples in the jungles of Laos, took place in California, Minnesota, Wisconsin, Alaska, and several of Vang Pao‘s high-level supporters in the U.S. criticized the California court that issued the arrest warrants, arguing that Vang is a historically important American ally and a valued leader of U.S. and foreign-based Hmong. However, calls for then Californian Republican Governor Arnold Schwarzenegger and former President George W. Bush to pardon the defendants were not answered, presumably pending a conclusion of the large and then still-ongoing federal investigation.
On September 18, 2009, the federal government dropped all charges against Vang Pao, announcing in a release that the federal government was permitted to consider “the probable sentence or other consequences if the person is convicted.”
 The Americas
Many Hmong refugees resettled in the United States after the  Of them, 247,595 or 95.2% are Hmong alone, and the remaining 12,478 are mixed Hmong with some other ethnicity or race. The vast majority of part-Hmong are under 10 years old.
In terms of cities and towns, the largest Hmong-American community is in Saint Paul, Minnesota (29,662), followed by Fresno (24,328), Sacramento (16,676), Milwaukee (10,245), and Minneapolis (7,512).
There are smaller Hmong communities scattered across the country, including those in Michigan (Detroit and Warren); Anchorage, Alaska; Denver, Colorado; North Carolina; Georgia (Auburn, Duluth, Monroe, Atlanta, and Winder); Florida( Tampa Bay, Clearwater, Plant City) Wisconsin (Eau Claire, Appleton, Green Bay, La Crosse, Sheboygan, and Wausau); Kansas City, Kansas; Tulsa, Oklahoma; Southwest Missouri; and Northwest Arkansas.
 Community leaders
- Minnesota State Representative Cy Thao
- Lieutenant Colonel Hang Sao
- Minnesota State Senator Mee Moua
- Pa Chay Vue
- Pa Kao Her
- Touby Lyfoung
- General Vang Pao (recognized as the leader of U.S.-based Hmong)
- Zong Zoua Her
 See also
- Chi You a noted ancestor of Hmongs
- Ethnic groups in Chinese history
- Gran Torino
- History of the Hmong in Merced, California
- Hmong archives
- Hmong cuisine
- Hmong customs and culture
- Hmong funeral
- Hmong music
- Hmong textile art
- Languages of China
- List of ethnic groups in Vietnam
- List of Hmong people
- Long Tieng
- Sheboygan Hmong Memorial
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- W.R. Geddes. Migrants of the Mountains: The Cultural Ecology of the Blue Miao (Hmong Njua) of Thailand. Oxford: The Clarendon Press, 1976.
- Tapp, N., J.Michaud, C.Culas, G.Y.Lee (Eds) 2004 Hmong/Miao in Asia. Chiang Mai (Thailand): Silkworm, 500p.
- Vang, Chia Youyee. Hmong America: Reconstructing Community in Diaspora (University of Illinois Press; 2011) 200 pages; Combines scholarly and personal perspectives in an ethnographic history of the Hmong refugee experience in the United States.
 Earlier books
- Edkins, The Miau-tsi Tribes. Foochow: 1870.
- Henry, Lingnam. London: 1886.
- Bourne, Journey in Southwest China. London: 1888.
- A. H. Keaw, Man: Past and Present. Cambridge: 1900.
- Chisholm, Hugh, ed. (1911). “Miaotsze“. Encyclopædia Britannica (11th ed.). Cambridge University Press.
- Merritt, Tragic Mountains: The Hmong, the Americans, and the Secret Wars for Laos, 1942–1992. Indiana: 1999.
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- Hmong-related web sites edited by Mark Pfeifer of the Hmong Cultural Center.
- Publications list
- Hmong Studies Internet Resource Center
- Hmong culture studies multimedia educational content
- Hmong history and culture articles by Hmong Australian anthropologist, Dr. Gary Yia Lee
- Hmong Contemporary Issues by Hmong French anthropologist and linguist, Dr. Kao-Ly Yang (English, French, and Hmong languages)
- Being Hmong Means Being Free Wisconsin Public Television
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