Learn Uake - Hmong Animism and Shamanism

By Saulkdi Yangh

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What is Hmong Kev Neeb Kev Yaig (Shamanism)?

Hmong Animism and Shamanic Ways of Life: Hmong Cultural and Social Space

Introduction

Unlike organized religions, Hmong animism and shamanism aren’t based on written religious texts or institutional buildings. Instead, they are relation-based and are considered by many people as a way of life that influences cultural, social, and spiritual customs and ideologies. Hmong shamanic belief and practices constitutes the role of a shaman, the concept of spiritual reciprocity, ancestral veneration (xwm kab and funeral rites), and shamanic tools and items (strings, gongs, bench, alter, veils, etc.)

Shamanism and animism have been the primary spiritual belief for the Hmong up until the mid-20th century when missionaries and French colonialism reached Hmong settlements. For the Hmong, animism is the belief that non-human objects and beings have souls–such as trees and forests and animals–and that we constantly live in relations to each other. Non-human spirits are referred to as dab and come in many shapes and forms.

Building upon animism, Hmong shamanism is the belief that special people are able to enter and interact with the spirit world. These individuals are called niam neeb/txis neeb (female and male shamans) and are able to travel and communicate between the three worlds-Ntuj Teb (Heavens), Nplaj Teb (Earth), and Dab Teb (Spirit)-and navigate the two realms Yaj Ceeb (overseen and govern by human) and Yeeb Ceeb (overseen and govern by the spirits and deities). Additionally, the concepts of karma, reincarnation, and lifetimes also exists in shamanism and, more often than not, impacts shamanic ceremonies and animists relations (i.e. respecting animals or trees as you may some day reincarnate as them; experiencing certain life circumstances due to decisions or actions from previous lifetimes).

What Is Hmong Kev Neeb Kev Yaig (Shamanism)?

The legend goes that long ago, the world was plagued by uncontrollable disease and curses and people were dying much faster than they were being born. These mass deaths were accredited to Ntxwj Nyoog, a deity of death. After causing much chaos and disorder between the two realms, humans prayed and petitioned the heavens to do something. Eventually, Saub (the creator) would hear their calls and intervene by sending down a human warrior healer by the name of Siv Yis (Shee Yee) to restore humanity and defeat Ntxwj Nyoog. Siv Yis would fight the various curses, disease, and evil spirits sent by the deity of death using various spells and healing techniques.

Over time, Siv Yis would marry a wife and have one son, building a life in the human realm. Despite all the other humans in yaj ceeb, he was the only one capable of using healing skills and abilities, thus, he would often leave his home to travel and help others whenever needed. Taking note of this, one day, Ntxwj Nyoog waited for Siv Yis to leave his village. When Siv Yis left, Ntxwj Nyoog came and took his only son to the underworld as payback for defeating all the evil spirits and illnesses that were unleashed onto the Earth. Upon discovering the death of his son, Siv Yis flew into a sad rage and went back up to the heavens, leaving his tools and skills for the rest of the world. These tools and skills were spread across the lands and those who received them would gain the ability to also heal and defeat spirits just like Siv Yis. These disciples would come to be known as niam/txis neeb (shamans). There are many tales about the legend of Siv Yis but all conclude that he was the first Hmong shaman to exist and is accredited for the origination of Hmong kev neeb kev yaig (shamanism).

The story of Siv Yis might be an incredible tale but most people don’t get a choice in accepting this path and it’s not always glorious. Niam/Txis neeb are generally chosen by the spirits or ancestors. Some view the calling as a blessing but others see it as a curse. When this happens, the niam/txis neeb will typically experience what is called shaman sickness (mob neeb) and can feel extreme physical pain, mood swings, and/or mental health issues. Western medicine would often be unable to explain the cause of these pains. The only thing that could ease the symptoms is spiritual rituals and ceremonies or when they’re confirmed to have shaman spirit guides (dab neeb or qhua neeb). Only another niam/txis neeb can confirm shaman guides and once affirmed by multiple niam/txis neeb, the person can then decide whether or not they wish to accept this task.

Niam neeb and txis neeb have significant roles in traditional Hmong social and cultural life. Spiritually and culturally, they are considered to be healers and keepers of spiritual law and harmony and are gifted with many abilities. How this generally works is that someone with an illness or issue would come seeking a niam/txis neeb to see if there’s anything spiritually-related to a problem they’re having. Reasons to visit could involve physical pain, constant misfortunes, sadness and depression, inability to sleep and many other physical, mental, or spiritual ailments.

After hearing the problem, the niam/txis neeb would hold a divination session (saib yaig) or enter the spirit world (ua neeb) to see if there’s anything spiritually-related with the issue being asked. If there is no correlation between the two, the person would usually be sent to western hospitals if they haven’t already or be sent back home. If the niam/txis neeb does see something, depending on the situation, they may be able to undo the issue during the saib yaig session or they may need to host a shaman ceremony to fix it (ua neeb kho). Some examples of spiritually-related illnesses may be experiencing body pain after intruding upon and disrespecting land spirits, feeling deep sadness because your spirit is depressed or unhappy, or experiencing misfortune because of previous bad deeds. Due to their ability to heal and aid, niam neeb and txis neeb tend to hold social influence within Hmong clans and are sought out whenever there are social, physical, spiritual, or cultural problems.

There are many types of Hmong shamanic ceremonies and services but the most common is hu plig (soul calling). Hmong shamans believe that the human body carries thirty-seven ntsuj plig (human spirit) and that any of your ntsuj plig could be lost due to extreme trauma and emotional events. When all the ntsuj pligs aren’t present, an individual might experience a variety of symptoms similar to the ones mentioned above (body pains, extreme mood swings, mental or emotional absentness, depression, etc.) The only way to fully restore your ntsuj plig is to call back the spirits that have fallen (the term for a lost or fallen spirit is poob plig) with a hu plig ceremony which requires ritualistic chants and promises to the lost spirit. These promises could include a meal, spiritual money, a home surrounded by loved ones, protection and safety, messages, or resolutions.

If the issue is more severe, then a ua neeb kho ua neeb saib may need to happen. These are more intense shaman ceremonies and required the niam/txis neeb to enter the spirit world and navigate different realms and dab (spirits). Animals or other sacrifices (rocks or trees) could possibly be sacrificed as a result depending on the type of neeb ceremony. If a neeb is happening, families hosting the ceremony would invite relatives over to help butcher the meat, cook and clean, watch and help the niam/txis neeb as they trance, and give gratitude and thanks afterwards. Ua neeb ceremonies could last from 30 minutes to hours. Although long and sometimes arduous, shaman ceremonies also act as community events where relatives and friends can come together, catch up, eat, and build relations.

Between singing chants and trancing, niam/txis neeb use a variety of ritual tools and instruments during their ceremonies. Each tool and object has a purpose and helps them fulfill their tasks. Listed below are some commonly used tools.

Hmong Animism and Shamanism aren’t limited to spiritual practitioners but also play a significant role in many traditions and customs. Listed below are some of many ways in which these beliefs show up in Hmong culture:

Hmong New Year: For traditional Hmong households, families would hold an annual hu plig xyooj txiab (New Year Soul Calling) around Hmong New Year. During this time, the head of the household (traditionally the oldest male resident) would take down the old xwm kab (ancestor altar) and put up a new one. They would call the spirits of the entire family and invite the ancestors into their new home (the new xwm kab). The family head would then share a meal with the ancestral spirits and send spiritual money (joss paper; ntawv nyiaj) and gifts to venerate them for the upcoming year. In return, the ancestors would bless the family with protection and good fortune. Once the ancestors are venerated, the family would share a meal and be prohibited to use money for three days.

Hmong Funerals: It isn’t uncommon to hear the sound of the qeej (Hmong wind-pipe instrument) piercing through the halls of a Hmong funeral. Along with the qeej, you might see people periodically bowing while a person chants poetic Hmong verses. These ritualistic chants are known as Zaj Quabke. The air could be thick with the smell of burning incense and throughout the funeral home are large, golden paper flowers made of origami boats. According to Hmong animist and shamanic belief, before the dead could go to the afterlife and be reborn, they must first return to all the places they called home and give thanks (the final destination being their place of birth). The qeej, zaj quabke, incense, and joss paper money all play an important role in helping the dead navigate this journey of death and reincarnation.

Khi Laus Khi Tes (Bracelets and Hand String-Tying): Red, white, and/or black strings are commonly tied during weddings, ua neeb ceremonies and/or before major events. Each string has a different meaning (Red = protection, Black = strength and durability, White = Blessing) but all are meant to support the body and spirit. Bracelets of precious minerals like silver or copper may also be given by adults or elders to children, family members, friends, loved ones, or acquaintances for additional protection from misfortune and dab.

Land Acknowledgement: When visiting new or natural places, Hmong people may introduce themselves to the spiritual land owner (tswv) by stating their intentions and making promises of respect and acknowledgement. Those who remember how may also give an offering (traditionally a spoonful of food) to the tswv and fellow land spirits in exchange for safe passage. Although not as common in the U.S., before a hunt, Hmong hunters or farmers may say a prayer to the land or deities for blessings.

Hmong Superstitions: Many Hmong superstitions are based on stories and experiences of people interacting with dab. Common ones told are no whistling at night or crying by bodies of water as there are dab that might attach themselves to you; always call back your spirit when you fall or are returning from a trip; eating certain foods or diets during pregnancy; and being careful with your words (words have power and are believed to be able to manifest things).

Conclusion

Hmong animism and shamanism isn’t a religion but a way of living that plays a complex and significant role in many aspects of Hmong social, cultural, and spiritual life. These belief systems aren’t laws but instead nuanced guidelines that shape how Hmong people traditionally understand interconnected relations between themselves and the world.

References

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Vincent K. Her. (2006). Hmong Cosmology: Proposed Model, Preliminary Insights. Hmong Studies Journal, 6(1), 1-25.Vorreiter, V. (2021, September). Bridging the realms of mortals and deities. Tribal Music Asia. https://tribalmusicasia.com/Journals/building-realms-mortals-deities/

Contributing Editor: Yia Vue
Illustrator: Alex Yang