Vietnamese Refugees Quotes

Cung said, “I have researched Vietnamese People fleeing to the land of the Uc da Loi! On the 26th of April 1976, the first boat carrying Vietnamese refugees arrived in Darwin. (Uc da Loi means Big Red Rat. The Vietnamese People named Australians as such because of the red kangaroo painted on the sides of Australian military vehicles. They did not know what a kangaroo was and so, they thought it was a rat. Hence the name of Uc da Loi.) (A Gracious Enemy & After the War Volume Two)

This - not any particular piece of Vietnamese culture - is my inheritance: the inexplicable need and extraordinary ability to run when the shit hits the fan. My refugee reflex.

I hate being told I can't do something because I'm a girl!

Should 'sleep' be plural? No, sleep is an idea, like love, no s. So many decisions in a single simple sentence. Exhausting, this elaborate dance of words.

This — not any particular piece of Vietnamese culture — is my inheritance, the inexplicable need and extraordinary ability to run when the shit hits the fan. My refugee reflex.

I was born in Vietnam, but I was not Vietnamese; I was raised in America, but I was not American. I grew up Asian in character but American in culture, a citizen but always refugee. I had no lessons from the past to guide me, no right way to do things in the present, and no path to follow me in the future.

The gray guilt had grown heavy, refusing to pause its relentless infusion into her joints and marrow. After all, it was her fault her brother was taken.

The old [veteran] guys finally realise that if they closed their eyes, this Vietnamese kid was actually just an Aussie comedian up there talking about his working-class childhood. p264

By early 1979, the border area is a dead-eyed, stinking hell. He signs on as an aid worker with the Red Cross and they give him a stipend and a room. In January, the Vietnamese Communists crossed the Cambodian border, swept the Khmer Rouge aside, and took Phnom Penh in less than two weeks. The refugees wash up in their black clothes, so debilitated and disturbed that Hiroji thinks he is walking through an exhumed cemetery, they are more soil and sickness than human beings.

Visible over Madame’s shoulder was a clock, hanging on the wall between a flag and a poster. The poster was for a new brand of beer, featuring three bikini-clad young women sprouting breasts the size and shape of children’s balloons; the flag was of the defeated Republic of Vietnam, three bold red horizontal stripes on a vivid field of yellow. This was the flag, as the General had noted more than once to me, of the free Vietnamese people. I had seen the flag countless times before, and posters like that one often, but I had never seen this type of clock, carved from hardwood into the shape of our homeland. For this clock that was a country, and this country that was a clock, the minute and hour hands pivoted in the south, the numbers of the dial a halo around Saigon. Some craftsman in exile had understood that this was exactly the timepiece his refugee countrymen desired. We were displaced persons, but it was time more than space that defined us. While the distance to return to our lost country was far but finite, the number of years it would take to close that distance was potentially infinite. Thus, for displaced people, the first question was always about time: When can I return? Speaking of punctuality, I said to Madame, your clock is set to the wrong time. No, she said, rising to fetch the beer. It’s set to Saigon time. Of course it was. How could I not have seen it? Saigon time was fourteen hours off, although if one judged time by this clock, it was we who were fourteen hours off. Refugee, exile, immigrant—whatever species of displaced human we were, we did not simply live in two cultures, as celebrants of the great American melting pot imagined. Displaced people also lived in two time zones, the here and the there, the present and the past, being as we were reluctant time travelers. But while science fiction imagined time travelers as moving forward or backward in time, this timepiece demonstrated a different chronology. The open secret of the clock, naked for all to see, was that we were only going in circles.

Moreover, Nancy Sinatra was afflicted, as the overwhelming majority of Americans were, with monolingualism. Lana’s richer, more textured version of “Bang Bang” layered English with French and Vietnamese. Bang bang, je ne l’oublierai pas went the last line of the French version, which was echoed by Pham Duy’s Vietnamese version, We will never forget. In the pantheon of classic pop songs from Saigon, this tricolor rendition was one of the most memorable, masterfully weaving together love and violence in the enigmatic story of two lovers who, regardless of having known each other since childhood, or because of knowing each other since childhood, shoot each other down. Bang bang was the sound of memory’s pistol firing into our heads, for we could not forget love, we could not forget war, we could not forget lovers, we could not forget enemies, we could not forget home, and we could not forget Saigon. We could not forget the caramel flavor of iced coffee with coarse sugar; the bowls of noodle soup eaten while squatting on the sidewalk; the strumming of a friend’s guitar while we swayed on hammocks under coconut trees; the football matches played barefoot and shirtless in alleys, squares, parks, and meadows; the pearl chokers of morning mist draped around the mountains; the labial moistness of oysters shucked on a gritty beach; the whisper of a dewy lover saying the most seductive words in our language, anh oi; the rattle of rice being threshed; the workingmen who slept in their cyclos on the streets, kept warm only by the memories of their families; the refugees who slept on every sidewalk of every city; the slow burning of patient mosquito coils; the sweetness and firmness of a mango plucked fresh from its tree; the girls who refused to talk to us and who we only pined for more; the men who had died or disappeared; the streets and homes blown away by bombshells; the streams where we swam naked and laughing; the secret grove where we spied on the nymphs who bathed and splashed with the innocence of the birds; the shadows cast by candlelight on the walls of wattled huts; the atonal tinkle of cowbells on mud roads and country paths; the barking of a hungry dog in an abandoned village; the appetizing reek of the fresh durian one wept to eat; the sight and sound of orphans howling by the dead bodies of their mothers and fathers; the stickiness of one’s shirt by afternoon, the stickiness of one’s lover by the end of lovemaking, the stickiness of our situations; the frantic squealing of pigs running for their lives as villagers gave chase; the hills afire with sunset; the crowned head of dawn rising from the sheets of the sea; the hot grasp of our mother’s hand; and while the list could go on and on and on, the point was simply this: the most important thing we could never forget was that we could never forget.

Asian Americans have been stereotyped as highly successful, suggesting that the American Dream is their reality (perhaps more so than that of other racial minorities), though the uncomfortable truth is that there are wide economic disparities among Asian Americans. Some ethnic groups, such as the Japanese, Chinese, and Indians, have been described as “outwhiting the whites” in terms of economic success, while some Southeast Asian American groups who immigrated to the United States as refugees with few resources (such as Cambodians, Vietnamese, and Laotians) are trapped in intergenerational poverty; in fact, some of these ethnic groups lag well behind Latinx and African Americans in terms of socioeconomic status.

Unless we learn in our own personal relationships, as the ancient definition of heaven and hell indicates, to live for someone besides ourselves, how shall we as a nation ever learn to hear the cries of the starving in Ethiopia and the illiterate in Africa and the refugees in the Middle East and the war weary in Central America? What will become of a nation in this day and age that has no sense of community? What, indeed, will become of the planet? the warning of the wise is clear: 'In hell,' the Vietnamese write, 'the people have chopsticks but they are three feet long so they cannot reach their mouths. In Heaven, the chopsticks are the same length, but in heaven the people feed one another.' The message is no less new, no less important today.

The majority of Americans regarded us with ambivalence if not outright distaste, we being living reminders of their stinging defeat. We threatened the sanctity and symmetry of a white and black America whose yin and yang racial politics left no room for any other color, particularly that of pathetic little yellow-skinned people pickpocketing the American purse.

Except for him, most of our fellow exiles had been shrunken by their experience, either absolutely through the aforementioned maladies of migration, or relatively, surrounded by Americans so tall they neither looked through nor looked down on these newcomers. They simply looked over them.

In the 1960s, the only Asians at Piedmont Hills were the children of Japanese farm workers who harvested flowers and citrus and cherries. In the early ’70s, the first large wave of Vietnamese refugees arrived. This wave was composed of elites—high-powered doctors and politicians who had the economic means to escape. At first, the PHHS community loved the new Vietnamese students because they came with expensive educations and intellectual parents. They had astounding test scores and brought academic standards way up. Then in the ’80s, the boat people arrived, poor and desperate refugees who escaped with the clothes on their backs and spent time in camps in Malaysia and the Philippines. About 880,000 Vietnamese refugees were resettled in the United States between 1975 and 1997, many of them at Camp Pendleton in California. More than 180,000 Vietnamese people now live in San Jose—the biggest Vietnamese population in any city outside Vietnam. In the ’90s, a massive population of Chinese and South Asian immigrants bearing H-1B work visas arrived to take jobs as engineers in blossoming Silicon Valley. By 1998, a third of all scientists and engineers in the area had come from somewhere else. Around this time there was also a shortage of teachers and nurses in America, and so came the wave of Filipinos who emigrated to help care for our young and infirm.

Cung said, “I have researched Vietnamese People fleeing to the land of the Uc da Loi! On the 26th of April 1976, the first boat carrying Vietnamese refugees arrived in Darwin. (Uc da Loi means Big Red Rat. The Vietnamese People named Australians as such because of the red kangaroo painted on the sides of Australian military vehicles. They did not know what a kangaroo was and so, they thought it was a rat. Hence the name of Uc da Loi.)

I would not return to Vietnam for 27 years because I was frightened of it, as so many of the Vietnamese in America were. I found the Vietnamese in America both intimate and alien, but Vietnam itself was simply alien. How I remembered it was through American movies and books, all of them in the English language that I had decided was mine at some unspoken, unconscious level. I heard broken English all around me, spoken by refugees whom I couldn't help but see through American eyes: fresh off the boat, foreign, laughable, hateful. That was not me. I could not see how I could live a life in two languages equally well, so I decided to master one and ignore the other. But in mastering that language and its culture, I learned too well how Americans viewed the Vietnamese.

Unlike White Seadrifters who had access to bank loans, the Vietnamese, many of whom struggled to speak English or make sense of the paperwork, were effectively sealed off from the usual sources of capital. What they had to their advantage, though, was a centuries-old system known as hui, which functioned as a private loan club. All members of the club contributed their earnings to a pool, which was then distributed to a single family each month on a rotating basis. No paperwork or lawyers were required; the system was bound by trust and intense stigma if a member failed to pay his share on time. Through the hui, a Vietnamese family could get enough money overnight to put a down payment on a boat or buy it outright, to the bewilderment of the Whites selling them the boats, often at an exorbitant markup. Where were the Vietnamese, crammed into trailers and working for peanuts at the plant, getting all this money? Rumors started to spread among White fishermen about a secret government program giving refugees interest-free loans. They were increasingly convinced that the government, which existed to them in the form of Parks and Wildlife agents inspecting their boats and catch – oftentimes writing tickets – was out to get them: perhaps the resettlement of Vietnamese refugees was part of some deeper plot.

Y'all have a song?' H nods. 'Bất-tơ-phơ-lai de-lồ.' 'Butterfly yellow? You mean yellow butterfly.' H starts to explain but pulls out her notebook. The most prepared notetaker on earth. Bướm = butterfly, vàng = yellow.

Moreover, Nancy Sinatra was afflicted, as the overwhelming majority of Americans were, with monolingualism. Lana’s richer, more textured version of “Bang Bang” layered English with French and Vietnamese. Bang bang, je ne l’oublierai pas went the last line of the French version, which was echoed by Pham Duy’s Vietnamese version, We will never forget. In the pantheon of classic pop songs from Saigon, this tricolor rendition was one of the most memorable, masterfully weaving together love and violence in the enigmatic story of two lovers who, regardless of having known each other since childhood, or because of knowing each other since childhood, shoot each other down. Bang bang was the sound of memory’s pistol firing into our heads, for we could not forget love, we could not forget war, we could not forget lovers, we could not forget enemies, we could not forget home, and we could not forget Saigon. We could not forget the caramel flavor of iced coffee with coarse sugar; the bowls of noodle soup eaten while squatting on the sidewalk; the strumming of a friend’s guitar while we swayed on hammocks under coconut trees; the football matches played barefoot and shirtless in alleys, squares, parks, and meadows; the pearl chokers of morning mist draped around the mountains; the labial moistness of oysters shucked on a gritty beach; the whisper of a dewy lover saying the most seductive words in our language, anh oi; the rattle of rice being threshed; the workingmen who slept in their cyclos on the streets, kept warm only by the memories of their families; the refugees who slept on every sidewalk of every city; the slow burning of patient mosquito coils; the sweetness and firmness of a mango plucked fresh from its tree; the girls who refused to talk to us and who we only pined for more; the men who had died or disappeared; the streets and homes blown away by bombshells; the streams where we swam naked and laughing; the secret grove where we spied on the nymphs who bathed and splashed with the innocence of the birds; the shadows cast by candlelight on the walls of wattled huts; the atonal tinkle of cowbells on mud roads and country paths; the barking of a hungry dog in an abandoned village; the appetizing reek of the fresh durian one wept to eat; the sight and sound of orphans howling by the dead bodies of their mothers and fathers; the stickiness of one’s shirt by afternoon, the stickiness of one’s lover by the end of lovemaking, the stickiness of our situations; the frantic squealing of pigs running for their lives as villagers gave chase; the hills afire with sunset; the crowned head of dawn rising from the sheets of the sea; the hot grasp of our mother’s hand; and while the list could go on and on and on, the point was simply this: the most important thing we could never forget was that we could never forget. When Lana was finished, the audience clapped, whistled, and stomped, but I sat silent and stunned as she bowed and gracefully withdrew, so disarmed I could not even applaud.

In the piece of real estate we now call South Vietnam, the refugee problem that resulted in rioting and incipient banditry was derived from three sources. The huge French rubber plantation holdings and lumbering interests, the mass movement of hundreds of thousands of Vietnamese from north of the 17th parallel, and the complete collapse of the ancient rice economy, which included the destruction of potable water resources during the early years of the Diem regime—all came at about the same time to create a terroristic situation among millions of people in what would otherwise have been their ancestral homeland. Again this was attributed to subversive insurgency inspired by Communism.