What Is Hmong Shamanism?
Quick Introduction of Hmong Shamanism
Traditional Hmong religion is animistic with the belief of ancestor worship. It is a religion based on spirits (Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture).The Hmong belief in multiple souls, also known as ntsuj plig. The also Hmong believe in reincarnation, curing and incantations for blessings (Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture). There is a folk tale that tells the story of how Shamanism began. Saub, an important deity of this story is the one who started the reproduction of mankind. When Ntxwj Nyoog (a wicked creature) began to kill humans faster than they were being created, Saub bestowed a mortal named Siv Yis with healing power to heal illness and disease (Tapp, 60). Siv Yis began to fight Ntxwj Nyoog (Mottin 103). However, one day he made a mistake and had to leave the world to heavens (Mottin 103). The humans were worried about who will cure them from their illness (Mottin 103). Siv Yis then announced that he would appoint human successors in earth and share his power to them, so then can heal illness and diseases (Mottin, 103). Therefore this is why “Siv Yis,” is often referred in Shamans’ chants and Hmong Shamans addressed themselves after him when they are going to the other world (Tapp 61)
There are four types of healers within Hmong shamanism: shamans, herbalists, “magical” healers, and other kinds of healers. Shamans are those who heal illnesses and diseases. They go through trances wearing a black or red cloth over their face ((Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture). When they go into trance they are doing what is called, “Ua neeb.” “Txiv ua neeb” (Shamans) also performed various of ceremonies to cure illness. For instance, they perform rituals call “hu plig,” which is defined as soul-calling (Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture). They also “khi tes,” or “Khi hlua,” which means the tying of red and white strings on people’s ankle or wrist ((Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture). Their are four types of shamans and most of them, like the Siv Yis, are chosen. One cannot simply just decide to become a shaman. The healing spirits come to people in order for them to know they are a shaman.
There are also the herbalists who are called, “kws tshuaj” ((Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture). They use herbal medicine to help cure illness. They are guided by their “dab tshuaj” helping spirits to give the right medicine to cure people (Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture). Herbalists have altars called, “dab tshuaj,” which are altars inside their homes, next to (dab xwb kab) - the main household altar.
The next type of healer is the “magical” healers who are known as, “Kws khawv koob.” They specifically have the spirit helpers call “dab khawv koob,” which guides them to chant. They chant rituals using water, metal and incense sticks. They can cure people with allments, which includes, burn, broken bones, vomiting, babies’ chronic nocturnal crying, rash, children’s fright and other illnesses (Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture).
The other healers are those who are ordinary men and women who learn from others. They do not need to be shamans in order to do these rituals. They can learn how to return souls that have left someone’s body when they were frightened and they can also secure souls to bodies during the Hmong New Year in November (Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture).The “hu plig,” that they do need eggs, chicken and rice. They can also “khi tes,” and bless people.
The Importance of the Home
The homes of traditional Hmong families are connected to their religion, Hmong Shamanism. The house is a representation of the cosmos (Tapp, 63). There are spirits that guides certain part of the house. For instance,
1. Dab ncej cuab is the spirit of the main housepost.
2. Dab qhov cub, the spirit of the cooking
3. Dab txhiaj meej, which is one the most important spirit, guarding the lintel of the front door
4. Dab xwm kab, main household altar, which protects the whole house and are the spirits of wealth. It is a design on a rice-paper. There are chicken feather, silver and gold leaf on it to create a design. This is renew every New Year.
Therefore the house is important because when calling a soul back into the body, the home where the body exist must be known.
-------------------------------------------------------------
References
Encyclopedia of Medical Anthropology: Health and Illness in the World’s Culture. “Hmong in Laos
and the United States.” Springer Science and Business Media, Inc.
Mottin, Jean. “A Hmong Shaman’s Seance.” Asian Folklore Studies 43 (1984): 99-108.
Tapp, Nicholas. “Hmong Religion.” Asian Folklore Studies 48 (1989): 59-94.