Miao folk religion

Last updated
Yeeb and yaj symbol used by a Hmong American folk religious institution. Hmongism, yeeb and yaj.svg
Yeeb and yaj symbol used by a Hmong American folk religious institution.

Kev Dab Kev Qhuas (Hmong folk spirituality or Miao folk spirituality) is the common ethnic religion of the Miao people, best translated as the "practice of spirituality". [1] The religion is also called Hmongism by a Hmong American church established in 2012 to organize it among Hmong people in the United States. [2]

Contents

This practice has a blend of animistic theology, [3] the respect between people and natural land spirits, and the understanding of the spirituality that are understood by Miao peoples.

Although most Hmong people are able to continue to practice kev dab qhuas, due to the many influences of geographical locations, much of kev dab qhuas has incorporated other religious practices such as: Christianity, Buddhism, Taoism, [4] the broader Chinese religion, especially the emphasis on the pattern of the forces of the natural universe and the need of human life to be in accordance with these forces, [4] and many more.

Many Hmong people in Asia have either converted to Buddhism or have a blended practice of Buddhism due to the openness and tolerance of Buddhism, [4] and many Hmong Americans and Hmong Australians have adopted Christianity or Buddhism. [5]

Theory

Deities, House Spirits, and Nature Spirits

In Kev Dab Qhuas, there are many categories of spiritual entities and are split into three categories: deities, house spirits, nature spirits.

Those categorized as Deities are:

Yawm Saub ('Yer Show') [6] who endows all shamans with their abilities and believed to have been the creator of the world. It has been said that Yawm Saub can be called in or interfere times of need and can manifest in points of crisis throughout the course of history [6]

Nplooj Lwg ('Blong Lue') who is, according to the Hmong legend, the frog who created heaven and earth. It was a place inhabited by humans and spirits where they lived together peacefully. Humans, however, claimed that the frog had lied about the size of the world, which was supposed to be no larger than the palm of a hand or the sole of a foot, and killed the frog. Its dying curse was that humans and spirits would no longer live together but that they would be separated into two worlds. Furthermore, the world of mortals would know sickness and death, alternate heat and rain, and that the leaves would fall off the trees. Before, humans had been able to rise up on the thirteenth day after death, but henceforth they lost that ability. [7]

Yaj Yuam ('Ya Youa') is an ancestral hero, the "Heavenly Archer", corresponding to the Chinese Houyi. [8] According to the Hmong legend, there were 12 suns and 12 moons and this caused chaos in the world. Yaj Yuam shot down 11 suns and 11 moons and when it came time to shoot down the last sun, the sun ran away in fear leaving the world in darkness. The animals came together and to decide which one will call the sun to come back. The cow, horse, and dog could not do it and when the rooster offer to do it, they laughed at them. The rooster then decide to call the Sun to come back and it only came back because the chicken was not intimidating but still have a powerful voice. This is how the Rooster came to call in the morning. [9] [10]

Nyuj Vaj Tuam Teem ('Nyu Va Tua Teng') who is the Lord of the Other World, determining life, death and reincarnation or rest in heaven depending on what the person has done while living.

Niam Nkauj Kab Yeeb ('Nia Gao Ka Ying') is the deity who watches over spiritual babies in the sky and if prayed to her, she can send children your way.

Those categorized as House Spirits are:

Dab neeb ('neng') or qhua neeb ('khua neng') are shamanic 'tamed' spirits that float through the worlds and work with the shamans operating within a specific sphere which is their domain, which usually is the home. [11] Some examples are: Dab Xwm Kab ('Da Su Ka') (spirit of good fortune), [1] [5] Dab Qhov Cub (the spirit of the main hearth), Dab Qhov Txos (the spirit of the ritual hearth), Dab Nthab (the spirit of the loft), Dab Roog (the god of the framework of the front door), and Dab Txhiaj Meej is the spirit of wealth and richness

Dab Pog ('Da Paul') is the spirit who guides the spirits of babies and are sent by Niam Nkauj Kab Yeeb. [5]

Pog Koob Yawg Koob {'Paw Kong Yer Kong'}) are past familial ancestor spirits who reside in the world of the dead form another category. [11] They are involved in some shamanic practices [8] and according to Hmong folklore, can come in times of dire by visiting in dream form or astral projection to provide guidance.

Those categorized as Nature Spirits are:

Ntxwg Nyug ('Zue Nyuu') which is a generic name often used in traditional stories to refer to a spiritual land entity. However, this name is translated to refer to the 'Devil' by Hmong Christians. While Ntxwj Nyug is an indigenous deity, Nyuj Vaj Tuam Teem is thought to derive from the Jade Lord of Taoism. [6]

Xob ('Saul'), the god of thunder and lightning.

Nkauj Hnub ('Gao Ńu') and Nraug Hlis ('Ńdao Hli') "Lady Sun" and "Lord Moon" whose love were spilt in order for the world to coexist together. When there is a solar eclipse, it is said that they get to meet. The legend says that the Hmong people are thankful that they spilt their love in order for the world to be together. [8]

Poj Ntxoog ('Po Zhong') is a fearful spirit (often a feminine spirit) associated with the tiger. [12]

Zaj Laug ('Zha Lao') is the "Old Dragon" or "Dragon King" [8] who is often part of Hmong legends as a character for the main hero to overcome his trials.

Dab Qus ('Da Goo') is a generic term for any spirit that is not part of house and can be good or bad depending on the type of spirit.

Other notable spiritual figures in Hmong legends are:

The first shaman was Siv Yis ('She Yee'): [13] Hmong shamans refer to themselves as "Siv Yis" when they are in spiritual ecstasy.

Chiyou (or Txiv Yawg {'Tsi Yer'}) is worshipped as an ancestral god of the Hmong nation. [14]

The Hmong house is a reflection of the cosmos. It is constructed around a central post (ncej tas {'ye tha'}) representing the world tree, axis of the spirits, which god is Dab Ncej Tas. [5] [15] The roofs represent the heaven (the spiritual world) and the floor symbolises nature (the world of men). The axis of the building represents the male head of the household and his ancestral spirit, the ancestral unity. [15] People are in the between of heaven and earth.

Yeeb Ceeb and Yaj Ceeb

"Yeeb and Yaj" [11] is the Hmong equivalent of the yin and yang found in Chinese traditional religion and Taoism. Differently from the context of Chinese thought, the Hmong "yeeb and yaj" is not represented by symbols such as the taijitu . The concept represents the world of the living and the world of the spirits: yeeb ceeb is the spiritual world, while yaj ceeb is the world of material nature. [3] [11] The Hmong also practice looj mem, like the Chinese feng shui [5] which is used to determine place of best birthing boys or girls.

Structure and practices

Niam Neeb Txiv Neeb (Shamans)

Shaman practice is called ua neeb (ua: "to heal through the, neeb: the spirit world", the dab neeb being specifically shamanic spirits), [1] while the shaman is called Niam Neeb or Txiv Neeb, meaning "mother/father of the neeb".

The position of a shaman is not inherited as shamans are chosen by the neeb class of gods, manifesting through trails experienced by those chosen. Chosen people are guided by elder shamans until they are able to perform the healing rituals themselves. A shaman has control on their spirits helpers.

In the spirit journey, the shaman calls on their helpers who are spirits to guide or assist them in the spirit world. They moves and sing on a spiritual horse (nees) represented in the living world by a shaman's bench (rooj neeb). [11] They also call on the forces of the cosmos to help them, such as the creator, Saub, the First Couple, Pog Ntxoog, Lady Sun and Lord Moon (Nkauj Hnub Nraug Hli), the seven stars of the Pleiades, and occasionally animal spirits. [16] Divination horns (kuam neeb) is one form or means of communication whether the spirit has returned, and they are used in many rituals. [11]

The shamans perform two sessions of healing rituals: the diagnostic rituals (ua neeb saib) and subsequently the healing rituals (ua neeb kho), only if the patient shows no signs of recovery after the first ritual. [17]

The shaman's altar also has a special hanging or standing altar, with two or three tiers depending on the status of the shaman. [18] The main focus of the tiers is to be a place for all the shaman's tools and items to be placed neatly, another can sometimes be a respect to their teacher, and another tier to practice spiritual healing or khawv koob. [19] It is believed that these tiers represent Siv Yis' grotto near the top of the holy mountain, above a pool near of which grows the flower of immortality. [18] This pool is represented by a bowl of water placed upon the altar. [18] From the altar depart several cotton threads resulting attached to the central housepost, and it is along these threads that the neeb travel when they visit the altar. [18]

House altar

Along with the shaman alter, the Hmong household altar is dedicated primarily to the Dab Xwm Kab (spirit of good fortune). [1] It is placed on the wall of the main room of the house. [1] On the altar people make offerings of rice, chicken, soup and rice served in bamboo, with incense and joss paper. [1] Txi dab ('Ge Da') is the general term for the offerings to the spirits, [20] while laig dab is the ritual of offerings to the ancestors. [1] On the last day of the Old Year, rice is offered to the ancestors, with a sacrificed chicken, and a soul-calling (hu plig) ritual is held. [1]

Joss papers are a central element of Hmong altars. There are both joss paper used as offerings and decorative joss papers. The second ones are used as symbols connecting with the gods, and they are usually composed of large white sheets, with smaller yellow or silver sheets, and sometimes little red squares.

Another type of Hmong altar is devoted to a special category of spirits known as the dab tshuaj('da choua'), or spirits of medicine, which are generally practiced by Hmong women. In Hmong community, it is often Hmong women who specializes in the knowledge of herbalism. [18] Although not as popular, this herbalist spiritual system works in tandem along with the Shamanistic practices.

Rituals and psychology

Religious rituals involving the respect of spirits and ancestors are performed by the patriarch of each family or the spiritual leader of a clan or a cluster of male relatives. [5] More difficult ceremonies such as soul-calling (hu plig) are performed by ritual experts the shaman (niam neebtxiv neeb) for spiritual healing, and various experts in funeral rites like the reed pipe player (txiv qeej), the soul chanter (nkauj plig) and the blessing singers (txiv xaiv). [5] The soul is believed to continue to exist in an afterlife in the ancestral spirit world or sometimes decide to reincarnate. [5] The body (cev) is a microcosm believed to be constructed by a number of soul parts (plig or ntsuj) that mirror the macrocosm. [17]

Hmong religion includes specific rituals for the milestones of the life cycle: there are rituals for birth and baby naming, marriage, rename after marriage, trauma and sickness, extending the mandate of life for sick elderly, death and funeral. [5] There are also festivals with corresponding ceremonies: the New Year (Lwm Qaib or Ntoo Xeeb, or also Noj Peb Caug) in mid-November, Nyuj Dab (Ox Festival), Dab Roog (Door Festival) and Npua Tai (Pig Festival). [5]

See also

Related Research Articles

Spirit possession is an unusual or an altered state of consciousness and associated behaviors which are purportedly caused by the control of a human body and its functions by spirits, ghosts, demons, angels, or gods. The concept of spirit possession exists in many cultures and religions, including Buddhism, Christianity, Haitian Vodou, Dominican 21 Divisions, Hinduism, Islam, Wicca, and Southeast Asian, African, and Native American traditions. Depending on the cultural context in which it is found, possession may be considered voluntary or involuntary and may be considered to have beneficial or detrimental effects on the host. Spirit possession is often regarded as a reason in support of spirits, deities or demons. In a 1969 study funded by the National Institute of Mental Health, spirit possession beliefs were found to exist in 74% of a sample of 488 societies in all parts of the world, with the highest numbers of believing societies in Pacific cultures and the lowest incidence among Native Americans of both North and South America. As Pentecostal and Charismatic Christian churches move into both African and Oceanic areas, a merger of belief can take place, with demons becoming representative of the "old" indigenous religions, which the Christian ministers attempt to exorcise.

<span class="mw-page-title-main">Hmong people</span> Ethnic group in southwest China and Southeast Asia

The Hmong people are an indigenous group in Southeast Asia and East Asia. In China, the Hmong people are classified as a sub-group of the Miao people. The modern Hmong reside mainly in Southwest China and countries in Southeast Asia such as Vietnam, Laos, Thailand, and Myanmar. There is also a large diasporic community in the United States of more than 300,000. The Hmong diaspora has smaller communities in Australia and South America.

<span class="mw-page-title-main">Inuit religion</span>

Inuit religion is the shared spiritual beliefs and practices of the Inuit, an indigenous people from Alaska, northern Canada, parts of Siberia and Greenland. Their religion shares many similarities with some Alaska Native religions. Traditional Inuit religious practices include animism and shamanism, in which spiritual healers mediate with spirits. Today many Inuit follow Christianity ; however, traditional Inuit spirituality continues as part of a living, oral tradition and part of contemporary Inuit society. Inuit who balance indigenous and Christian theology practice religious syncretism.

<span class="mw-page-title-main">Korean shamanism</span> Folk religion from Korea

Korean shamanism, also known as musok or Mu-ism, is a religion from Korea. Scholars of religion classify it as a folk religion and sometimes regard it as one facet of a broader Korean vernacular religion distinct from Buddhism, Daoism, and Confucianism. There is no central authority in control of musok, with much diversity of belief and practice evident among practitioners.

<span class="mw-page-title-main">Hmong language</span> West Hmongic dialect continuum

Hmong or Mong is a dialect continuum of the West Hmongic branch of the Hmongic languages spoken by the Hmong people of Sichuan, Yunnan, Guizhou, Guangxi, Hainan, northern Vietnam, Thailand, and Laos. There are some 2.7 million speakers of varieties that are largely mutually intelligible, including over 280,000 Hmong Americans as of 2013. Over half of all Hmong speakers speak the various dialects in China, where the Dananshan (大南山) dialect forms the basis of the standard language. However, Hmong Daw and Mong Leng are widely known only in Laos and the United States; Dananshan is more widely known in the native region of Hmong.

<span class="mw-page-title-main">Asian witchcraft</span> Various types of witchcraft practices across Asia

Asian witchcraft encompasses various types of witchcraft practices across Asia. In ancient times, magic played a significant role in societies such as ancient Egypt and Babylonia, as evidenced by historical records. In the Middle East, references to magic can be found in the Torah and the Quran, where witchcraft is condemned due to its association with belief in magic, as it is within other Abrahamic religions.

<span class="mw-page-title-main">Hmong customs and culture</span> Ethnic culture of Hmong people

The Hmong people are an ethnic group currently native to several countries, believed to have come from the Yangtze river basin area in southern China. The Hmong are known in China as the Miao, which encompasses not only Hmong, but also other related groups such as Hmu, Qo Xiong and A-Hmao. There is debate about usage of this term, especially amongst Hmong living in the West, as it is believed by some to be derogatory, although Hmong living in China still call themselves by this name. Throughout recorded history, the Hmong have remained identifiable as Hmong because they have maintained the Hmong language, customs, and ways of life while adopting the ways of the country in which they live. In the 1960s and 1970s, many Hmong were secretly recruited by the American CIA to fight against communism during the Vietnam War. After American armed forces pulled out of Vietnam the Pathet Lao, a communist regime, took over in Laos and ordered the prosecution and re-education of all those who had fought against its cause during the war. While many Hmong are still left in Laos, Thailand, Vietnam, Myanmar, and China, since 1975 many Hmong have fled Laos in fear of persecution. Housed in Thai refugee camps during the 1980s, many have resettled in countries such as the United States, French Guiana, Australia, France, Germany, as well as some who have chosen to stay in Thailand in hope of returning to their own land. In the United States, new generations of Hmong are gradually assimilating into American society while being taught Hmong culture and history by their elders. Many fear that as the older generations pass on, the knowledge of the Hmong among Hmong Americans will die as well.

<span class="mw-page-title-main">Malaysian folk religion</span> Animistic and polytheistic beliefs and practices

Malaysian folk religion refers to the animistic and polytheistic beliefs and practices that are still held by many in the Islamic-majority country of Malaysia. Folk religion in Malaysia is practised either openly or covertly depending on the type of rituals performed.

Hmong people have a culture built on animistic beliefs and a strong faith that after death the soul reincarnates as one of many forms such as humans, plants, rocks and ghosts. Death is often considered the most important time for practicing rituals in the Hmong community because without practicing the necessary rituals the soul will roam for eternity. Hmong culture has been around for thousands of years and some of the rituals have slightly changed due to immigration and urbanization. Throughout time rituals have always varied from tribe to tribe therefore there is no one-way of performing the pre-funeral rituals, the burial rituals and the post burial rituals. However, the differences are minor and are aimed at achieving the same goal of reincarnation.

<span class="mw-page-title-main">Religion in Laos</span> Religion in the country

Theravada Buddhism is the largest and dominant religion in Laos. Theravada Buddhism is central to Lao cultural identity. The national symbol of Laos is the That Luang stupa, a stupa with a pyramidal base capped by the representation of a closed lotus blossom which was built to protect relics of the Buddha. It is practiced by 66% of the population. Almost all ethnic or "lowland" Lao are followers of Theravada Buddhism; however, they constitute only 40-50% of the population. The remainder of the population belongs to at least 48 distinct ethnic minority groups. Most of these ethnic groups are practitioners of Tai folk religions, with beliefs that vary greatly among groups.

<span class="mw-page-title-main">Tai folk religion</span> Animist religious beliefs of ethnic Tai peoples

The Tai folk religion, Satsana Phi or Ban Phi is the ancient native ethnic religion of Tai people still practiced by various Tai groups. Tai folk religion was dominant among Tai people in Asia until the arrival of Buddhism and Hinduism. It is primarily based on worshipping deities called Phi, Khwan and Ancestors.

Hmong music is an important part of the culture of the Hmong people, an ethnic group from southeast Asia. Because the Hmong language is tonal, there is a close connection between Hmong music and the spoken language. Music is an important part of Hmong life, played for entertainment, for welcoming guests, and at weddings and funerals. Hmong musical instruments includes flutes such as the dra, leaves also called nblaw, two-string vertical fiddle, and the qeej or gaeng, a type of mouth organ.

<span class="mw-page-title-main">Mongolian shamanism</span> Indigenous Mongolian religion

Mongolian shamanism, more broadly called the Mongolian folk religion, or occasionally Tengerism, refers to the animistic and shamanic ethnic religion that has been practiced in Mongolia and its surrounding areas at least since the age of recorded history. In the earliest known stages it was intricately tied to all other aspects of social life and to the tribal organization of Mongolian society. Along the way, it has become influenced by and mingled with Buddhism. During the socialist years of the twentieth century, it was heavily repressed, but has since made a comeback.

Black shamanism is a kind of shamanism practiced in Mongolia and Siberia. It is specifically opposed to yellow shamanism, which incorporates rituals and traditions from Buddhism. Black Shamans are usually perceived as working with evil spirits, while white Shamans with spirits of the upper world.

Shamanism was the dominant religion of the Jurchen people of northeast Asia and of their descendants, the Manchu people. As early as the Jin dynasty (1115–1234), the Jurchens conducted shamanic ceremonies at shrines called tangse. There were two kinds of shamans: those who entered in a trance and let themselves be possessed by the spirits, and those who conducted regular sacrifices to heaven, to a clan's ancestors, or to the clan's protective spirits.

Mun or Munism is the traditional polytheistic, animist, shamanistic and syncretic religion of the Lepcha people. It predates the 7th century Lepcha conversion to Lamaistic Buddhism, and since that time, the Lepcha have practiced it together with Buddhism. Since the arrival of Christian missionaries in the nineteenth century, Mun traditions have been followed alongside that religion as well. The traditional religion permits incorporation of Buddha and Jesus Christ as deities, depending on household beliefs.

<span class="mw-page-title-main">Religion in Inner Mongolia</span>

Religion in Inner Mongolia is characterised by the diverse traditions of Mongolian-Tibetan Buddhism, Chinese Buddhism, the Chinese traditional religion including the traditional Chinese ancestral religion, Taoism, Confucianism and folk religious sects, and the Mongolian native religion. The region is inhabited by a majority of Han Chinese and a substantial minority of Southern Mongols, so that some religions follow ethnic lines.

Shamanism is a religious practice present in various cultures and religions around the world. Shamanism takes on many different forms, which vary greatly by region and culture and are shaped by the distinct histories of its practitioners.

The Hmong calendar is a lunar calendar used by the Hmong people since, according to Hmong legends and folklore, ancient times. Its origins are unknown. However, it is believed to be created during ancient Hmong civilization in today’s country Mongolia. According to Hmong legends and folklore, it is said that ancient Hmong ancestral kings had created them to determine the best time when rituals, ceremonial events or activities can be performed in order to receive blessings or fortunes from the almighty god.

References

Citations

  1. 1 2 3 4 5 6 7 8 Lee, Tapp, 2010. p. 36
  2. Bylaws of the Temple of Hmongism. Hmongism.org: published March 3, 2013
  3. 1 2 Tapp, 1989. p. 59
  4. 1 2 3 Lee, Tapp, 2010. p. 38
  5. 1 2 3 4 5 6 7 8 9 10 Lee, 2010.
  6. 1 2 3 Lee, Tapp, 2010. p. 31
  7. Robert., Cooper (1998). The Hmong : a guide to traditional lifestyles: vanishing cultures of the world. Times Editions. ISBN   981-204-803-0. OCLC   850892202.
  8. 1 2 3 4 Lee, Tapp, 2010. p. 30
  9. Tapp, 1989. p. 62.
  10. "Premier Publishing s.r.o." The European Journal of Humanities and Social Sciences. 2019-03-11. doi:10.29013/ejhss-19-1. ISSN   2414-2344.
  11. 1 2 3 4 5 6 Lee, Tapp, 2010. p. 26
  12. Tapp, 1989. p. 64
  13. Lee, Tapp, 2010. p. 29
  14. Chinese Odyssey: Summer Program Offers Students Rare Opportunity to Learn Hmong History in China. Hmongism.org, 2013
  15. 1 2 Lee, Tapp, 2010. p. 37
  16. Lee, Tapp, 2010. p. 25
  17. 1 2 Lee, Tapp, 2010. p. 27
  18. 1 2 3 4 5 Tapp, 1989. p. 63
  19. "Khawv Koob: Hmoob Txuj Hmoob Siv Hmoob Tshuaj Hmoob Rhaub". HMONG ABC. Retrieved 2021-05-18.
  20. Tapp, 1989. p. 70

Sources