Hmong funeral

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Hmong people have a culture built on animistic beliefs and a strong faith that after death the soul reincarnates in a possibility of many forms such as humans, plants, rocks and ghosts (Goetz par. 1, 12). 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.

Contents

[edit] The Pre Funeral

The funeral is the most elaborate of all Hmong rituals. The overall goal of the performed rituals is to guide the soul back to the placental jacket that it will wear on the journey to the after life (Conquergood, par. 6). After death the body is bathed by the sons of the deceased while extended family members are notified and begin to travel to the home of the dead relative (Tapp 81). After the body is washed it dressed in only new ceremonial burial clothes. If the deceased is male he will be dressed in women’s clothes and if the deceased is female she will be dressed in men’s clothing (hilltribe.org). Another important aspect of burial clothing is the hand-made hemp shoes that help the soul across the caterpillar river and over the green worm mountain on the quest for their ancestors (“Death”).

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Music is also used as a tool for helping the soul on the journey to the afterlife. The first song played is called, “Showing The Way” and illustrates the origins of man and the world, which must be revisited for the soul to pass to its next life. Once the body is prepared for its journey it is positioned on a table with items that will be necessary for the voyage into the afterlife. “A bottle of alcohol and a cooked chicken in the two halves of a gourd, together with a boiled egg, a crossbow, a knife and a paper umbrella, will be placed by the head of the corpse” (Tapp 83). Incense serves a dual purpose in the presentation of the body. It is not only an offering but also masks the smell of the decaying body and is set at the feet of the deceased (Tapp 83).

Funerals in the Hmong culture can last anywhere from three to twelve days depending on a number of variables. The main factor in determining the length of the funeral is the person’s status within the community. For instance, the head of the village would have a twelve-day funeral (Tapp 83). Another variable that alters the length of the funerals is present day laws. Western laws regarding treatment of cadavers and animal sacrificing have resulted in a change from the traditional ceremony (Falk, par. 12). The final variable concerning funeral duration is the way in which the deceased has passed. For infants and victims of violent deaths the body is disposed of with haste and little fuss because there are strong beliefs among the Hmong people that these deaths create negative spirits (Tapp 81). An essential part of the mourning process is the three daily meals prepared by the men in the family. At each meal the ceremonial dish, laig dab that is composed of pork and rice, is offered to the deceased body by the eldest son, while the reed pipe instrument, called the qeej, plays a ceremonial song (Tapp 84). Another offering made to the spirit of the deceased is a daily animal sacrifice. Traditionally, the sacrifice has been a pig, however due to local laws it is often replaced with a chicken (Falk, par. 12). Once the offerings have been finished a lamp is lit on the dead body and male relatives retreat outside to fire three shots into the air to scare any evil spirits that may attack the house during this time of turmoil (“Death”).

Reincarnation is a pillar of the Hmong faith. During the ceremonies it is culturally taboo to show distress, as the ceremony is not about the death of the person but the rebirth of the soul and a new life (Goetz, par. 12). The main reason the funeral rituals are performed is so that the dead will be reborn into the same family. If the rituals are not performed properly the Hmong fear that the soul will be punished by returning as a lesser form or in a different family (Tapp 84). One ritual that must be completed is the payment of the deceased debts. Any debts unpaid are thought to negatively impact the living family along with the deceased party (“Death”). The final ritual before the burial is the second sacred song. This song is called, “The Song of Expiring Life” and informs the deceased they have passed on and need to begin the journey to the placental jacket and into the spirit world (Cha 73).

[edit] The Burial

In the Hmong culture a death is an extremely important event. The burial process must be performed correctly in order to protect those living and the deceased from evil spirits that are present when there is a death. The first step in burial is sacrificing a number of oxen that are prepared by the descendents of the deceased for a feast that the entire village partakes in to pay homage to the dead (“Death”). The second step is removing the body from the house on a stretcher while “Song of Mounting The Way” is being played on the qeej (Tapp 84, 86, 87). A female from the village will then guide the funeral procession with a torch to “light the way” for the corpse (Tapp 85). Along the way the procession takes steps to confuse the evil spirits. This includes stopping, changing course frequently and disposing of the torch before the burial site is reached (“Death”). The traditional burial site is on the side of a mountain where the body is placed facing west. This is because Hmong people believe that west is the direction of death and if the head is facing the east it will be blinded by the sun (Tapp 86). The placement of the grave is determine by older members of the community and depends on age, sex and status (Tapp 85 & “Death”). Once the body has been laid in the ground and covered the stretcher used to transport the deceased to the burial site is destroyed while on lookers burn incense, symbolic paper and place stones on the grave (Tapp 85 & Falk 11). The final step of the burial is to construct a fence around the grave that protects the site from any harm (“Death”). The celebration will continue on the way back to the village and throughout the next three days through performing a variety of rituals that vary from tribe to tribe all with intent to honor the deceased (Tapp 85).

[edit] Post Burial

There is a thirteen-day mourning period in which the family of the deceased observes certain sacrifices in respect of the passed loved one. On this day a ritual is performed with intent to welcome the soul into it’s former home one last time before it begins the journey into the after life (Tapp 87).

[edit] Showing the Way

Sho,hey! Your Ancestors will say: "Who showed you the way here?
You will answer: 'It was a fellow With a face as big as a fan and eyes like saucers, Feet like ox's hooves and taking up as much room as an ox when he lies down'.
Your Ancestors will say next: "How Can we follow his tracks? If we call him, will he hear? Will we be able to catch him up on horseback?'
'You must say: 'He can hear no call. He lead me here this year. And left again last year. He can hear no call'.
Your Ancestors will say: 'Well can't we follow his tracks?'
'You must answer: 'No one can follow his tracks, The weather was dry when he came, when he left, it was raining And his tracks were all washed away'.
You must say: 'When he came, the reeds parted like swords The leaves of the grass parted like spearheads Now he's gone, the reeds are stock still, the grass blocks the way, unmoving.
Partridges and pheasants scratched the ground, leaves cover the path.
No one can find his tracks, no one Can catch him up on horseback.
Partridges and pheasants pecking at the leaves must have covered his tracks'.
You will say : 'He sent me this year, he left again last year.
He can hear no call'.
You will say that when you came you had shoes and you crossed a bridge, He had no shoes, he came by the mountain road And left again over the slippery rocks.
You will say you can see if the water is clear, but not if the water is muddy (Lemoine 1983:38-39).

[edit] See also

[edit] Works Cited

Cha, Dia. "Teaching with Folk Stories of the Hmong." 2000. Libraries Unlimited. 11 Oct. 2007 <http://www.netlibrary.com/Details.asp>.

Conquergood, Dwight. "The Split Horn." PBS. ITVS. 29 Oct. 2007 <http://www.pbs.org/splithorn/shamanism1.html>.

Falk, Catherine. "Hmong Instructions to the Dead." Asian Folklore Studies os 63 (2004): 1-29. Academiv Search Premier. EBSCOhost. 14599676. 29 Oct. 2007.

Falk, Dr. Catherine, comp. Music of the Hmong in Australia. 1994. University Od Melbourne. 29 Oct. 2007 <http://www.hmongnet.org>.

"History of Hmong People." Hilltribe. The Virtual Hilltribe Museum. 29 Oct. 2007 <http://www.hilltribe.org/hmong/hmong-death.php>.

Tapp, Nicholas. "Hmong Religion." Asian Folklore Studies os 48 (1989): 59-94.

Lemoine Jacques 1983 Kr'ua Ke: Showing the Way. Bangkok: Pandora . transl. by Kenneth White.