Post by Admin on Dec 7, 2011 16:09:12 GMT -5
Shamanism
For followers of traditional Hmong spirituality, the shaman, a healing practitioner who acts as an intermediary between the spirit and material world, is the main communicator with the otherworld in able to see why and how someone got sick. In old ancient times, it is said that humans and the spirits use to live with each other. However, due to conflict between the two very different beings, the deity Saub had blinded the two from being able to see each other. However, there is this good and evil in both worlds and thus whenever humans come into contact with the evilness of the otherworld, a Shaman is needed to perform rituals to go rescue or call back the sick person’s spirit and/or look at the reason for why the person is so sick. A shaman’s real job is to “reproduce and restore belief” not really the physical health, although it may seem so. Rituals, which serves as a treatment, might include herbal remedies or offerings of joss paper money or livestock. In cases of serious illness, the shaman enters a trance and travels through the spirit world to discern the cause and remedy of the problem, usually involving the loss of a soul.
This ritual ceremony, called "ua neeb", consists of several parts. The first part of the process is "ua neeb Saib": examining the spiritual aura of the situation to determine what the factors are.
If during ua neeb Saib the shaman observes something seriously wrong with the individual, such as a soul having lost its way home and got caught by some spiritual being, the shaman will end the first part of the ceremony process by negotiating with the spiritual being ("whoever that has control of this individual soul") to release the soul; most of the time this will do. After that, the shaman would lead the soul to its home.
After a waiting period, if the sick individual becomes well, then the second part of the ceremony, referred to as ua neeb kho, will be performed, in which joss paper is burned and livestock is sacrificed in exchange for the well-being and future protection of the individual's soul. Extended family and friends are invited to partake in the ceremony and tie a white string around the wrist (khi tes) of the individual. The strings are blessed by the shaman and as each person ties it around the individual's wrist, they say a personalized blessing.
Studies done within the Hmong American communities show that many Hmong continue to consult shamans for their health concerns.
A household always has a sacred wall paper altar (xwb kab) in which when the shaman comes, he/she performs the ritual in front of it. Domestic worshipping is usually also done in front of this. This wall paper altar serves as the main protector of the house. It is the place, where ever a household decides to place it, where worshiping, offerings (joss paper, animal, etc) and rituals are done. In addition, Shamans also has their own personal altar that holds their special instruments and dag neeg. During a ritual, or when a shaman is under a trance, it is prohibited to walk between the altar and the shaman when the shaman in speaking directly with the otherworld.
Not everyone gets to become a shaman; they must be chosen by the spirits to become an intermediary between the spiritual realm and physical world. In Hmong shamanism, a shaman can be a man or a woman. Typically, there is a strong chance for an individual to become a shaman if their family history contains shamans. This is due to the belief that ancestral spirits, including the spirits of shamans, are reincarnated into the same family tree. Once blessed with the powers of a shaman, the particular individual will have to seek a teacher (which is a shaman) and he/she will begin training to become an official Shaman where society can call upon. Usually the amount of time for a shaman to be done with training depends on the spiritual guardians that guide the shaman in the process of performing the rituals (dag neeg).
People that inherit the skills to become a shaman often experience symptoms of unexplained physical illness, bi-polar personality, and multi-personality/ schizophrenia. According to traditional Hmong beliefs, these symptoms are the result of shamanic spirits (dab neeb) trying to get through to the Shaman-to-be person. For those that still practice Shamanism, they're able to recognize these symptoms and cure their loved ones by helping them develop into full fledged Shamans. For those that are blessed to become a Shaman and do not want want to practice Shamanism, they often turn to Christian exorcism, western medicine, and psych wards. For the few that accepts becoming Shamans, it is considered an honor to help their own. In the Hmong community, shamans are highly respected.
For followers of traditional Hmong spirituality, the shaman, a healing practitioner who acts as an intermediary between the spirit and material world, is the main communicator with the otherworld in able to see why and how someone got sick. In old ancient times, it is said that humans and the spirits use to live with each other. However, due to conflict between the two very different beings, the deity Saub had blinded the two from being able to see each other. However, there is this good and evil in both worlds and thus whenever humans come into contact with the evilness of the otherworld, a Shaman is needed to perform rituals to go rescue or call back the sick person’s spirit and/or look at the reason for why the person is so sick. A shaman’s real job is to “reproduce and restore belief” not really the physical health, although it may seem so. Rituals, which serves as a treatment, might include herbal remedies or offerings of joss paper money or livestock. In cases of serious illness, the shaman enters a trance and travels through the spirit world to discern the cause and remedy of the problem, usually involving the loss of a soul.
This ritual ceremony, called "ua neeb", consists of several parts. The first part of the process is "ua neeb Saib": examining the spiritual aura of the situation to determine what the factors are.
If during ua neeb Saib the shaman observes something seriously wrong with the individual, such as a soul having lost its way home and got caught by some spiritual being, the shaman will end the first part of the ceremony process by negotiating with the spiritual being ("whoever that has control of this individual soul") to release the soul; most of the time this will do. After that, the shaman would lead the soul to its home.
After a waiting period, if the sick individual becomes well, then the second part of the ceremony, referred to as ua neeb kho, will be performed, in which joss paper is burned and livestock is sacrificed in exchange for the well-being and future protection of the individual's soul. Extended family and friends are invited to partake in the ceremony and tie a white string around the wrist (khi tes) of the individual. The strings are blessed by the shaman and as each person ties it around the individual's wrist, they say a personalized blessing.
Studies done within the Hmong American communities show that many Hmong continue to consult shamans for their health concerns.
A household always has a sacred wall paper altar (xwb kab) in which when the shaman comes, he/she performs the ritual in front of it. Domestic worshipping is usually also done in front of this. This wall paper altar serves as the main protector of the house. It is the place, where ever a household decides to place it, where worshiping, offerings (joss paper, animal, etc) and rituals are done. In addition, Shamans also has their own personal altar that holds their special instruments and dag neeg. During a ritual, or when a shaman is under a trance, it is prohibited to walk between the altar and the shaman when the shaman in speaking directly with the otherworld.
Not everyone gets to become a shaman; they must be chosen by the spirits to become an intermediary between the spiritual realm and physical world. In Hmong shamanism, a shaman can be a man or a woman. Typically, there is a strong chance for an individual to become a shaman if their family history contains shamans. This is due to the belief that ancestral spirits, including the spirits of shamans, are reincarnated into the same family tree. Once blessed with the powers of a shaman, the particular individual will have to seek a teacher (which is a shaman) and he/she will begin training to become an official Shaman where society can call upon. Usually the amount of time for a shaman to be done with training depends on the spiritual guardians that guide the shaman in the process of performing the rituals (dag neeg).
People that inherit the skills to become a shaman often experience symptoms of unexplained physical illness, bi-polar personality, and multi-personality/ schizophrenia. According to traditional Hmong beliefs, these symptoms are the result of shamanic spirits (dab neeb) trying to get through to the Shaman-to-be person. For those that still practice Shamanism, they're able to recognize these symptoms and cure their loved ones by helping them develop into full fledged Shamans. For those that are blessed to become a Shaman and do not want want to practice Shamanism, they often turn to Christian exorcism, western medicine, and psych wards. For the few that accepts becoming Shamans, it is considered an honor to help their own. In the Hmong community, shamans are highly respected.