The Hmongs are an ethnic group currently originating from several countries, believed to be from the Yangtze river basin in southern China. Hmong is known in China as Miao covering all Hmong subgroups. There is a debate about the use of this term, especially among the Hmong who live in the West, as some believe to insult, although the Hmong who live in China still call themselves by this name. Chinese scholars have recorded contact with Miao as early as the 3rd century BC, and wrote about them that they are proud and independent people. However, after the Ming and Qing Dynasties attempted to impose some new taxation systems and continue their imperial expansion, Hmong was reported to have rebelled. Many wars were fought at random, and eventually many Hmong were pushed from China to Burma (Myanmar), Laos, Thailand, and Vietnam. The history of the Hmong people is difficult to trace; they have an oral tradition, but there is no written record except where others find it. The history of Hmong has been passed down through legends and ritual ceremonies from one generation to another and through the art of Hmong textiles or story cloth sewn by women.
Throughout recorded history, Hmong can still be identified as Hmong because they have maintained their own language, customs, and way of life while adopting the ways in which the country in which they live. In the 1960s and 1970s, many Hmong were secretly recruited by the American CIA to fight communism during the Vietnam War. After the American armed forces were withdrawn from Vietnam, a communist regime took over in Laos, and ordered the prosecution and re-education of all those who had fought against the cause during the war. While many Hmong still remain in Laos, Thailand, Vietnam, Myanmar, and China (which houses one of the world's largest Hmong populations, 5 million), since 1975 many Hmong have fled Laos for fear of persecution. Located in Thai refugee camps during the 1980s, many settled in countries such as the United States, French Guiana, Australia, France, Germany, as well as some people who chose to live in Thailand in the hope of returning to their own land. In the United States, the new generation of Hmong is gradually assimilated into American society while being taught the culture and history of Hmong by their parents. Many are afraid that when the older generation bequeathed, the knowledge of Hmong among the Hmong-Americans will die as well.
Video Hmong customs and culture
Social organization
The clan ( xeem (?)) Remains a dominant organizing power in the Hmong community. There are about eighteen Hmong clans known in Laos and Thailand. Clan membership is inherited at birth or sometimes through adoption. All children are members of the father's clan, through which they will trace their ancestors. Women become members of their husbands' families after marriage but will retain the name of their father's clan. Members of the same clan regard each other as kwv tij , translated as "brother", "sibling," and they are expected to offer one another mutual support. The term kwv tij is considered a family of one's father or in the case of a married woman it refers to him in law. The related term neej tsa is the wife's family after marriage. Yet he regards his real family as his wife until he marries. Also many clans even consider each last name as kwv tij Example: Khang, Kue, and Kong are kwv tij for mutual help and respect for each other. Respected clan leaders are expected to be responsible for conflict negotiations and sometimes the maintenance of religious rituals. Clan members who share the same ritual practices can identify as a group at the sub-clan level.
Maps Hmong customs and culture
Wedding
Clan groups are exogamous: that is, Hmong should not marry in their own clan group; married couples must be found from other clans. For example, Xiong should not marry Xiong other. However, they were allowed to marry relatives of their mother's side (Neejtsa), for example children of brothers and sisters could marry because they came from different tribes. Traditionally, when a boy wants to marry a girl, he will make his intentions clear, and will "zij" ("snatch") (currently, unpopular little girl and it's illegal) him at noon or night at any an appropriate opportunity. This is traditionally just a symbolic abduction.
Before his "zij", boys must first give gifts to the girl he wants to marry. After a few days, the boy could then "zij" the girl. If the boy never gives the girl a present, she is allowed to refuse and return home with family members who come to save her. Parents are not notified at the time of "zij", but a messenger from the boy clan is sent to tell them about their daughter's existence and his safety (fi xov). The messenger told the girl's family the background of the child and asked what her background was. For example, the messenger might tell the girl's family that the groom is from the Stripe Hmong family from Luang Prabang, Laos; the bride's parents replied that they were Moob Leej/Mong Leng from Nong Het, Xieng Khouang, Laos. Before the new couple enters the groom's house, the father performs a blessing ritual, asking the ancestor to accept it to the household (LWM qaib). The head of the household moves the chicken in a circular motion around the couple's head. The girl was not allowed to visit anyone's house for three days after this.
After three days or so, the bride's parents prepare the first wedding party for the newlywed couple (hu plig tbbb his thab paum peb tag kis). Marriage is usually a two-day process. The couple returned to the bride's house at the end of the first wedding and spent the night preparing for the next day. On the second day, the bride's family prepares a second wedding party at their home, where the couple will marry (Noj tshoob). Hmong's wedding habits are slightly different based on cultural subdivisions in the global Hmong community, but all require bridal price swings from the bride's family to the bride's family.
The bridal price is compensated for a new family taking on another daughter's daughter, because the girl's parents are now short of one person to help the job (the girl's price may vary by value or on the parent). The elders of both families negotiate the amount before the engagement and are usually paid in silver bars or cattle. Today, it is also often solved in monetary terms. The usual price of Hmong brides today in America depends only on the parents or the bride's value up to $ 10,000 USD but the maximum set by the leading clan leader is $ 5,000 USD.
Before the bridegroom and the groom visits the bride's family, she should wear the clan's traditional clothing. For example: a Hmong Leng girl who married a Stripe Hmong boy had to wear stripe clothes to visit her family. After the wedding, the bride will be given a farewell gift and set of new clothes by her parents. He will also wear traditional clothes from his biological family. Example: the bride visits her parents by wearing traditional clothing line but when she will return to the groom's place, she must wear Hmong Leng clothes. She will also be given food for the trip. When leaving, family members of the bride will offer drinks (beer) to the groom until he can no longer drink. An example is, a brother or a bride's uncle will offer the drink and before doing so, he will say a few words to soon become a brother-in-law/son-in-law who since he (the groom) now has their sister/daughter, he must promise to treat it well and never hit him, etc. Finishing the drink is proof that the groom keeps his promise. Most of the time, the groom will bring his siblings to come help him drink. However, the groom will never leave without getting drunk. When the couple leaves the bride's house and returns to the husband's house, another party is held to thank the negotiator (s), groomsman and bride (tiam mej koob).
During and post-marriage, there are many superstitious rules or beliefs that a bride must follow. Here are some examples:
- When the groom's wedding begins from the bride's home, during the process, the bride should not look back for it is a bad sign experienced in her marriage.
- During the wedding, there is no spicy dish that hot sauce is served because it will make the wedding a bitter.
- At some point during the wedding, an elder will come ask the bride if she has an old gift or a souvenir from her previous lover. He must lose these things.
- The work of the bride's groom is to make sure the bride does not run away with a man because, historically, many girls are forced to marry and will be eloping with their current or past lovers.
- The dowry price for a wife can be set at any price.
In the 21st century, Hmong people who practice Christianity can follow traditional Hmong marriages; However, some rituals like "lwm qaib" and "hu plig" are no longer practiced. Some of them follow traditional Hmong weddings and western marriages.
When a husband dies, it is the clan's responsibility to look after the widow and the children. The widow is allowed to remarry, in which case she will have two choices: she can marry one of her young cousin's cousins ​​(never older siblings) or she can marry someone from an outer clan (other than herself). If she chooses to marry an additional member of her dead husband's clan, her children will continue to be part of the clan. If she chooses to remarry outside her dead husband's clan, her children are not required to stay with the clan unless a clan member (usually a brother of a deceased husband or a male cousin with the same last name) is willing to take care of children. (This is largely the current practice in many Western countries). If no one from the dead husband's clan is willing to raise children, they will follow their mother into their second marriage. As soon as the children go with their mother to be part of their stepfather's family, a spiritual ceremony can take place. Children can choose to become members of their stepfather clan (by accepting his last name, family spirits, and relatives) or they can choose to stay with their original clan (family, spirits, and relatives of their deceased father). Often, regardless of the wishes of the mother or children, the clan will take care of the boy (s).
Polygamy is a form of marriage among the Hmong tribe, it has been documented. Not infrequently among Hmong people who have migrated to Western countries. Many older Hmong have multiple couples but some Hmong families around the world tell their children not to marry many couples in modern times because polygamy is not going well.
Divorce is rare in traditional Hmong societies, but it is becoming more common in Westernized Hmong communities. If the husband and wife decide to divorce, the couples clan will allow divorce but will evaluate the situation fairly. If only the wife wants to divorce her husband for no good reason, the price of the bride should be returned to the husband's family, since the wife will be the one who chooses to leave the household. If only the husband wants to divorce his wife for no good reason, the husband must spend some money to send his wife back to his family with all the girls and boys going to live with her husband, because the husband will choose to leave the household. Traditionally, the man and woman have no equal custody of all children. If it is determined that the wife has committed adultery, the husband will receive custody of the boy, bridal price and additional fine. However, if it is determined that the husband has committed adultery or married a second wife and his wife can not continue to be part of the family, he will have the option to leave her husband without paying back the dowry. If the husband allows him, he can bring his children with him. If a divorced man dies, custody of every boy turns to his clan group.
Traditional gender roles
The traditional gender roles throughout the Hmong community have changed along the lines of domination in China along with Confucianism.
During the period in which Confucianism reached its peak (206 BC - 220 CE) along with Legalism (??) or Taoism (??) during the Han Dynasty. Although the beginning of the Hmong did not have a real commitment to subdue women, over time the Confucian teachings expanded. It was during the Han dynasty (206 BC - 220 AD) that Confucianism was adopted as the doctrine of the state government in China, being part of formal education. In subsequent dynasties, Neo-Confucian interpretations further strengthen patrilineal paternal and male authority. According to the Confucian structure of society, women at each level should occupy a lower position than men. Most citizens accept female adherence to men as natural and appropriate. At the same time they give women the honor and power of mother and mother-in-law in their families.
There is a traditional gender role in Hmong society. A man's duties involve family responsibilities and provisions for his family's physical and spiritual well-being. Hmong men have a system for making decisions involving clan leaders. Husbands can consult their wives if they wish before making big decisions about family affairs, but the husband is seen as the head of the household who announces the decision.
Hmong women are responsible for parenting, preparing food, feeding animals, and sharing in agricultural work. Traditionally, Hmong women eat only after Hmong men eat first, especially if there are guests who are present at home.
Spirituality
Hmong's contemporary people can not be characterized as subscribing to a single trust system. Missionaries to Southeast Asia converted many Hmong to Christianity beginning in the 19th century and many more who became Christians since immigrating from Southeast Asia to the West. However, most Hmong people, both in Asia and the West, continue to maintain traditional spiritual practices that include shamanism, and ancestor worship.
These spiritual beliefs are combined with their beliefs related to health and illness. In traditional Hmong spiritual practice, one does not separate one's physical well-being from its spiritual health; the spirit realm is very influential and determines what happens in the physical world. According to this belief, everything has a spirit, both living and dead. There is a delicate balance between these two worlds; thus the need to respect and honor the ancestors for guidance and protection. The deceased ancestral spirits are thought to affect the well-being and health of life. Individuals perform rituals that include the offerings of food and spirit money, pour rewards, and incense burn to soothe spirits and gain their benefits.
Role - the head of a housewife practicing ancestral spirits. However, it is not surprising that women also participate in this role. Rituals performed by the head of the household "in honor of the ancestral spirits" are for the benefit of the individual usually performed during the Hmong New Year's celebration. It is primarily to summon the spirit of the house to protect the house.
Everyone is considered to have 12 main souls. These souls must remain in harmony in order to stay healthy. Some souls have special roles. One of the 12 main souls is reincarnated after death while the other main soul returns to the ancestral home. The other major soul remains near the tomb of the deceased. The soul of a living person can fall into disharmony and may even leave the body. Loss of soul or soul ( poob plig ) can cause serious illness. The number of lost souls determines how serious the disease is. A soul-calling ceremony (hu plig ) can be performed by shamans, when the soul has been feared, within the community to captivate the soul with singing and offering food. Shamans perform rituals because they are people who have special access to connect with the soul or spirit, or in other words, another world. Rituals are usually performed to restore the health of an individual, or family, and summon a traveler's spirit back home. For a soul call, there are several different ceremonies; One is usually done by the head of the household and another by the shaman.
For example: When a baby is born, in the first few days, his soul should be called home. Typically, the head of the household will be the person who calls home the baby's soul as a sign of welcoming him to their family. However, that is not the end of the process of welcoming new babies to their homes. There are still rituals to be performed by shamans. Shamans perform this ritual, which usually occurs one or two months after the baby is born, to tell the ancestors about the arrival of a new baby. Shamans tell the ancestral spirits that they must protect the baby's soul in the spirit world because he is a new member of the family.
Animism and Shamanism
For followers of traditional Hmong spirituality, shamans, healing practitioners who act as intermediaries between the spirit world and the material world, are the ultimate communicators with other worlds, can see why and how a person gets sick. In ancient times, it was said that man and spirit are used to live with one another. However, because of the conflict between two very different beings, Saub's god has blinded both to meet each other. However, there is goodness and evil in both worlds and thus every time man comes into contact with the evil of another world, a Shaman is required to perform a ritual to go save or recall the spirit of the sick and/or see the reason. why the person is so sick. The dukun's real job is to "reproduce and restore confidence" is not really physical health, though it may seem so. Rituals, which serve as a treatment, may include herbal remedies or offerings of banknotes or joss cattle. In the case of a serious illness, a dukun enters a trance and travels through the spirit world to differentiate causes and fixes, usually involving loss of life.
This ritual ceremony, called "ua neeb", consists of several parts. The first part of the process is "ua neeb Saib": checking the spiritual aura of the situation to determine what the factor is.
If during the ua neeb Saib the shaman observes something very wrong with the individual, such as a soul that lost the way home and is captured by some spiritual beings, the shaman will end the first part of the ceremonial process by negotiating with spiritual beings (" whoever controls the soul of this individual ") to release the soul; most of this time will be done. After that, the dukun will lead the soul to his home.
After the waiting period, if the sick individual becomes good, then the second part of the ceremony, called as ua neeb kho , will be done, where the joss paper is burned and the livestock sacrificed instead. for the welfare and protection of the future of the individual soul. Extended family and friends are invited to take part in the ceremony and tie a white string around the wrist (khi tes) of the individual. The ropes are blessed by a shaman and everyone ties them on one's wrists, they say personalized blessings.
Studies conducted within the Hmong American community show that many Hmong continue to consult with shamans for their health problems.
A household always has a sacred wall paper altar (a Thaj Neeb made of Xwmkab) where when the shaman comes, he performs a ritual in front of him. Household worship is usually done in front of this. This wallpaper altar serves as the main protector of the house. This is the place, where the household decides to place it, where worship, offerings (joss papers, animals, etc.) and rituals are performed. In addition, the Shaman also has their own private altar that holds their special instruments and dag neeg. During the ritual, or when a dukun is undergoing a trance, it is forbidden to walk between the altar and the shaman when the shaman speaks directly to the other world.
Not everyone can be a shaman; they must be chosen by spirits to mediate between the spiritual world and the physical world. In the shamanism of Hmong, a dukun can be a man or a woman. Usually, there is a strong chance for someone to become a shaman if their family history contains a shaman. This is because of the belief that the ancestral spirits, including the shaman spirits, were reincarnated into the same family tree. After being blessed with the power of a dukun, a particular individual must seek out a teacher (who is a shaman) and he will begin training to become an official shaman community can be summoned. Usually the amount of time for dukun to do with training depends on the spiritual guardians who guide the dukun in the process of performing the ritual (dag neeg).
People who inherit skills to become shamans often experience symptoms of unexplained physical illness, bipolar personality, and multi-personality/schizophrenia. According to traditional Hmong beliefs, these symptoms are the result of shamanic spirits (dab neeb) attempting to pass through the Shaman-to-be. For those who still practice Shamanism, they are able to recognize these symptoms and heal their loved ones by helping them develop into a full Shaman. For those who are blessed to be Shaman and do not want to practice Shamanism, they often turn to Christian exorcism, western medicine, and the psychological environment. For some who accept being a Shaman, it is regarded as an honor to help them on their own. In the Hmong community, the shamans are highly respected.
Care and Practice
Many Hmong still follow the tradition of taking herbal medicine. Common practice among Hmong women follows a strict diet after delivery. It consists of warm rice, fresh boiled chicken with herbs (koj thiab ntiv), lemongrass, and a little salt. It is believed to be a healing process for women. For 30 days (nyob dua hli), he will keep this diet to cleanse his body of blood residue and avoid future illness.
Kav (coining or spooning) is another form of treatment that involves using the edges of silver coins or spoons to erode the surface of the skin. This process begins by applying the tiger balm (tshuaj luan paub) to the area to be scraped to help open the pores in the body and release toxins.
Hmong festival
One of the hilarious holidays celebrated by the Hmong culture is the Hmong New Year celebration is a cultural tradition that takes place every year in certain areas where the Hmong community exists and in a modified form where smaller communities come together. During New Year celebrations, Hmong wear traditional clothes and enjoy traditional Hmong food, dance, music, bull fights, and other forms of entertainment. New Year Celebration Hmong has Hmong ethnic traditions and culture, and may also serve to educate those who have an interest in the Hmong tradition. Hmong New Year celebrations often occur in November and December (usually at the end of the harvest season when all the work is done), as a Thanksgiving holiday for the Hmong people.
Historically, the New Year's celebration of Hmong was created to thank the ancestors and spirits and welcome at the beginning of the new. This is also the year in which Hmong people gather with family and meet with relatives from other regions. Traditionally, a ten-day celebration, has been shortened in America because of the differences between traditional Hmong farming schedules and the American 40-hour weekly work schedule. It also serves the dual purpose of a comfortable meeting place and time for the Hmong leadership, from Chinese days even today.
During the Hmong New Year's celebration, the Hmong ball throwing the pob pob game is a common activity for teens. Boys and girls form two pairs of paired lines that face each other directly. Girls can throw balls with other girls or boys, but boys can not throw balls with other boys. It is also taboo to throw the ball to someone from the same clan and date of the same clan. The couple threw the ball back and forth, until one member dropped the ball. If a player drops or misses the ball, an ornament or item is given to an opponent in a partner. Ornaments are found by singing love songs (hais kwv txhiaj) to the opponent. [1] but lately, in areas like China, young lovers have been seen carrying tapes to play their favorite love songs with each other.
The Hmong New Year's celebration - specifically based on religious and cultural beliefs - is a "home-based" ritual that happens every year in every Hmong household. This festival recognizes the completion of the harvest season - thus, the beginning of the new year - so new life can begin when the life cycle continues. During this celebration, each soul "traveler" of every family member is recalled to unite with the family again and the young will honor the old or the father-a ritual asking for blessings from home elders and clans as good as the other in-laws of the clan.
Also, during the Hmong New Year's celebration, the spirit of the home and the spirit of wealth (xwm kab) is respected. In addition, if a shaman is home, the She-Yee healing spirits are also respected and released to roam the ground (Neeb Foob Yeem) - similar to vacationing after years of work - until they are called back right after the new year. Hmong's New Year lasts only 3 days - with 10 meals daily, with a total of 30 dishes - so Hmong says "eating 30". Here are some of the practices observed by Hmong during their New Year's Eve, performed at any time during the 3 day celebration.
- Hu Plig (Call of Soul) - Call back every soul in the family to get together with the family
- Txi Xwm Kab (Respect for Xwm Kab) - Offerings for the God of Wealth
- Neeb Foob Yeem/Neeb Tso Qhua - Shamanistic ritual to release the She-Yee Healer spirit for "vacation" - only happens if certain families have shamans at home
- Noj peb caug (Dining 30) - New Year's Eating food
- Pe Tsiab (Request Blessing of the Elders) - Occurs in the mornings during the New Year, including parents, uncles, father/mother-in-law, and deceased ancestors
- Ntxuav Kauv Laug (Cleaning the Body) - To clean the dirty body
- Ntuag Qhauv - Ritual to get rid of issues, problems, patience, loneliness, and all the bad things that happen in the household
- Lwm Qaib/Sub - Using chickens, rituals too
- Tog Neej Tsa Tuaj Noj Tsiab - Ask a special guest (like father-in-law, son-in-law, etc.) to come to "eat Tsiab," a very large "eat".
- Xa Noob Ncoos/Tsoog Laug - A very special "gratitude" event where parents and in-laws are honored
- Tam Noob Ncoos - A party of thanks from parents and in-laws
- Tso Plig - To liberate the soul of all the dead
- Noj Tsiab (eating a meal) - a very large "meal", involving pigs, cows and buffaloes.
The above list is the new year of Hmong. All this happened for only 3 days. After all this is done, the "outside" pleasure begins, which has nothing to do with the New Year of Hmong. In the United States, people call "outside" events as "new year" - but this is a misunderstanding. New Year Hmong takes place at home, and anything that happens outside after the "new year" is called "Tsa Hauv Toj" - which means "raise the mountain." This is a tradition in which Hmong throws the ball and sings "kwv txhiaj."
During the Tsa Hauv Toj celebration, Hmong is dressed in traditional costumes and enjoys traditional Hmong food, dance, music, bullfighting, and other forms of entertainment. The Hmong New Year celebration preserves Hmong ethnic traditions and cultures, and may also serve to educate those who are interested in Hmong tradition. The Hmong New Year celebration takes place anytime in or near the end of the harvest period giving or taking several days. However, the Tsa Hauv Toj event is based on the lunar calendar, usually in November and December (which will take one month before the western calendar).
Another Hmong festival that is celebrated by this culture is, Independence Day. Hmong celebrates Independence Day to celebrate their freedom anniversary.
Clothing
Many tribes are distinguished by the color and detail of their clothing. Black Hmong wears dyed clothing in indigo which includes jackets with embroidered sleeves, sling, apron and foot wrapper. The Flower Hmong is known for its brightly colored traditional costume with a beaded rim.
See also
- Hmong Churches
- Hmong Cemetery
- Hmong textile art
- Spirit Catches You and You Fall Down , Anne Fadiman's book on cultural and religious comparisons and misunderstandings between the Hmong refugee family and the California healthcare system.
- Hmong Archive
- Unexpected sudden death syndrome
References
External links
- My big fat Hmong's wedding
- Bulk, Jac [ sic ] D. "Hmong History, Tradition and Culture --- In short Racial and Ethnic Minorities (Sociology 225) -." (Archive) University of Wisconsin-La Crosse.
- Lectures on Hmong shaman by Txongpao Lee, Executive Director of the Hmong Cultural Center in Saint Paul, MN (11 min)
- Vietnamese Street Style: Hmong Mode
Source of the article : Wikipedia
0 Comments