Hmong Christianity

Author: Na T. Herr
Written Fall 2004 Revised Fall 2007

Introduction

Four thousand years of oppression and broken promises have not destroyed hope in the Hmong people. The Hmong messianic movement attests to this hope. Some attach it to Christianity, but that would be too shallow. Christianity itself has flourished remarkably among the Hmong. This paper attempts to identify some of these reasons why Christianity has been so successful, what problems it uncovered, and how it has evolved over the years. The success of Christian missionaries among the Hmong is astounding. How do people with 4000 years of preserved culture so readily accept a foreign ideology? Suffice it to say, Christianity has not touched the Hmong without internal conflicts. As old traditions clash with new ones founded in Christianity, the Hmong polarize themselves—an instance not uncommon. The Hmong have a history of disunity. At the same time that Hmong Christians engage their fellow non-Christian brothers and sisters, they are trying to establish a new identity. Conflicts arise when fundamental Asian culture meets fundamental Western culture. Hmong culture is very patriarchal and group-oriented, which clashes with Western individualistic tendencies. This paper will explore these topics in more detail. However, the reader should be warned: this paper delves into topics that have little exposure in the academic world. Scholarship of all details cannot be guaranteed.

Brief History of the Hmong

To understand how Christianity affects the Hmong, one needs to understand their history. Unfortunately, Hmong have no written history. This is truly amazing considering their world population of approximately twelve million people (Hmong). Perhaps their history can be traced through their oral traditions—an oral history—but this is mere speculation.

Hmong history pre-China (before 2000 B.C.E.) is very obscure. F.M. Savina, a French missionary to the Hmong, theorizes that they originated from the Middle-East (after the Tower of Babel), migrated north into Siberia, and then settled in China (qtd. in Yang). Another theory suggests that they originated in Mongolia and migrated south into China (Lee). Yet another theory suggests that they originated from the north and are related to the Eskimos (Lee). These theories agree on one point: the Hmong migrated south into China around 2000 B.C.E. Some Hmong cultural details are very tantalizing. They carry an albino gene for blond hair and blue eyes, speak a language unlike any other Asian languages, and play games that are not culturally Asian. “Other 17th century Catholic missionaries to China noticed that the Hmongs did not follow the Chinese ways. They noted that the children played European games such as hide-and-seek, shuttle rock, marbles and spinning tops” (Yang). Some scholars even suggest that the Hmong are of Caucasian descent.

In China, Hmong history depends on annals and records of the Chinese. During this time, the Hmong were marginalized and oppressed by the Chinese. They were only referred to as the Miao, a pejorative term. “For the Lao Hmong, the words “Meo” or “Miao” imply slavery and contempt” (Hamilton-Merritt 3). Though the Chinese tried to subjugate the Hmong, they were unsuccessful as the Hmong were fiercely independent people. However, as oppression and cruelty continued, many Hmong leaders decided to move their clans south into Vietnam and Laos (Chan 1). This migration was rather small. The majority stayed in China and is today part of the People’s Republic of China.

A new age dawned for Hmong in Southeast Asia starting around 1600 C.E. and continuing to the present. They governed themselves and made a sustainable living in the mountains and hills of Vietnam, Burma, Laos, and Thailand. Savina observes that Hmong were physically disposed to higher altitudes; their nose would bleed in lower altitudes and sometimes even death resulted (qtd. in Yang). This period was relatively peaceful except for some skirmishes with Laotian and French forces. As Southeast Asia became involved in world politics, the Hmong became a vital group. Most of them supported the coalition against the Japanese during World War II. During the Vietnam War, most Hmong allied themselves with the United States. The U.S. had promised them peace, land, and independence for their efforts in the war. By international treaties, Laos was to remain neutral and free from foreign troops (Lindsay). Because of this reason, the Hmong became an important asset for the U.S. The Hmong “rescued downed American pilots, disrupted the Viet Cong’s supply lines along the Ho Chi Minh trail and guided U.S. solders through the jungle to safety” (Wagner). The Hmong troop, which consisted mostly of farmers and manual laborers, became one of the most effective troops in the war. At one point, they kept one of North Vietnam’s best divisions at bay (Wagner). Sadly, when the Americans retreated, the Hmong were left to fend for themselves. In the years that followed, the Hmong experienced some of the most brutal conditions of the war. Almost defenseless and without military leaders, Hmong people fled Laos by the thousands. Those who stayed were persecuted by the government (Wagner). Many thousands died during this period. Others crossed the Mekong River into Thailand seeking refuge. From here the Hmong scattered all over the world—France, Australia, Canada, United States, and other Western countries.

This paper will focus only on the Hmong experience in the United States. Over a hundred thousand Hmong refugees resettled here—more than any other country. The Hmong experience in the U.S. has been another challenge in itself. The Hmong, who consisted mostly of illiterate, uneducated farmers, found themselves stuck in a society that was very different than what they were used to. Many traditional Hmong customs were compromised to meet strict legal restrictions. As the younger generation grew up, they became less connected with the older generation. Dr. Gary Yia Lee emphasizes the “need for Hmong parents, in the West especially, to learn other ways of parenting which will agree more with their new Western life style and the new cultural values adopted by their teenage children.” Individual roles also began to change as people depended more on public institutions than their families. The church also played a huge role in the polarization of Hmong society as it began to replace the clan. Many Hmong made decisions in the interest of the church community, not the familial, clan-based community. The question becomes: have Christianity and the church been positive contributions to the Hmong? Before this question can be answered, one needs to understand how Christianity first came into contact with the Hmong.

How Christianity Spread among the Hmong

Hmong’s first contact with Christianity was with Catholic missionaries in China early in the 17th century (Yang). Since then, many attempts had been made to convert Hmong in China and Southeast Asia. These attempts were probably not very successful, considering most converts converted within the last sixty years. In fact, Vietnam saw its highest rate of conversion among the Hmong in the last decade. This movement owed its success to the radio, in particular the Far East Broadcasting Company (Lewis). Dr. James Lewis notes that “the association of Evangelicalism with the West, socio-economic aspirations, effective radio propaganda, cultural legends, and religious beliefs worked synergistically to bring about the movement” (98), so that Hmong Christians in Vietnam now number upwards of 175,000 (79). The following chart contains population estimates of the Hmong people in the world (Hmong):

Some of these population estimates may be inflated. In general, the majority of the Hmong had not accepted the gospel of Jesus Christ—up to seven million in China (People). However, the conversion experience had been rather fast considering the time span involved. For this reason, one may wonder how a people group with 4000 years of traditions can readily convert to a different one in less than a century. Christianity and Hmong traditions were almost incompatible in practice, i.e. Hmong ancestor veneration and Christian adherence to the worship of God alone.

What motivated the Hmong to accept this foreign religion? According to a St. Olaf Hmong student, the main reason for Hmong conversion was economically motivated:

I believe that the prime factor for converting to Christianity in Laos and America lies in the economic, time, and energy efficiency in conducting Hmong traditional ceremonies. Christianity eliminated the payment of a bride price and animal sacrifice. The editing of these rituals greatly reduced the time, money, and labor (Moua).

Indeed this was true in many respects. Daphne Winland, a Canadian journal writer, agrees with Moua but adds a caution against this conclusion. “To attribute Hmong conversion strictly to motives based on material and economic gain ignores the complexity and the dynamic nature of Hmong spiritual and ritual beliefs, practices and culture” (Winland). The Hmong practiced animism, a belief in spirits and their interaction with humans. In addition to this, the Hmong traditionally believed in one supreme being, which can qualify them as monotheistic people (Yang). Because of its reliance on supernatural events, the “Hmong’s worldview is much closer to biblical ontology than the Western platonic dichotomy. Faith is not something difficult when it is a part of your everyday life” (Yang).

Many Hmong looked upon the Bible as their lost writings. “With the belief that the Bible pertained specifically to them, the Hmong centralized Christianity around themselves. The second motivation for conversion lies in the belief that Christianity parallels with the Hmong legend of Hua Tais and ‘Lost books’” (Moua). Moua observes that the Christian phenomenon had been a Hmong animist, messianic movement. He attributes this to the Paj Cai Revolt in 1919 against the French (Hamilton-Merritt 19). Paj Cai claimed to be the messiah and gathered a fairly large following. The French suppressed the revolt, but other self-proclaimed Hmong messiahs continued to appear in later years.

Conversion to Christianity tended to be a group effort rather than individual commitments. Many converted out of respect for the missionaries and churches that have helped them. “Initially, in the Hmong case, conversion to Christianity reflected more a sense of obligation to a benefactor than mere economic opportunism” (Winland). Also, some missionaries imposed Christianity on the Hmong. Anthropologist Dr. Nicholas Tapp notes that Samuel Pollard, a 19th century missionary, conducted mass conversions that were “the rule rather than the exception” (qtd. in Moua). Another cause for mass conversions was culturally based. “The respect and following of authority and leaders in the Hmong culture is greatly responsible for mass conversion” (Moua). Many individuals converted because their family converted. Many families converted because their clan leader converted. Many clan leaders converted because they liked what corporate Christianity has to offer. “Christianity offered a way out of poverty through education and literacy” (Moua). In the beginning, this group mentality that is so persistent in Asian cultures propelled Christianity among the Hmong. However, mass conversion should not be oversimplified. Many Hmong converted to liberate themselves from the bonds of spirits. “The weight felt by HMong people of bondage of the terrifying and mysterious spirits finally led to the overwhelming success of the mission in Laos. Freedom from the spirits and freedom in Christ! Faith in Christ means that the spirits are cast away; the old tradition has been replaced by the new” (Seying). The Hmong worldview allowed this particular motivation for Christian conversion, as opposed to the dominant Western worldview of faith based on reason.

Hmong people also converted to enjoy economic benefits. First, Christianity relieved them of their sacrificial duties to appease the spirits. Instead of sacrificing five to ten animals a year to appease the spirits, they gained five to ten animals for future investments. Second, conversion gave them a connection in the church which offered economic assistance. It should be noted that the church also assisted non-Christian Hmong, but Christian Hmong had more access. Third, the two biggest expenses in the Hmong community—weddings and funerals—decreased in cost when done the Christian way. In particular, the bride dowry decreased and was even eliminated in some weddings. In Christian funerals, costly rituals were eliminated.

Evolution of the Hmong Church in America

The modern Hmong Christian movement began with its first convert in 1954 in Laos (Taillez). Since then, most Hmong Christians have relocated into the United States. The greatest change for Hmong Christians had been the social hierarchy. The church had replaced the clan. Traditionally, and especially back in Asia, most families stuck with their close relations and made decisions based on the needs of the clan. Christianity had torn up the Hmong community. “Many who have become Christians have turned their backs on the traditional rituals and feasts - the glue that bonded Hmong as a community - there is turmoil.” (Tai). Wendy Tai, a Minneapolis Star Tribune reporter, writes about how a converted Hmong man would not even attend family meetings because his family still practiced shamanism. Though Christianity broke many Hmong communities, it also formed new ones. Most churches were clan-based, but families outside the clan could join freely. The church made decisions that impacted all of its members indiscriminately of their clan. In cities where Hmong communities were small, the church sometimes opted for a Thanksgiving potluck where all families are invited to come. “The Rev. Chao Thao, pastor of the St. Paul Hmong Alliance Church in Maplewood, said the church becomes the family for many Hmong” (Tai). The church provided a meeting place for all to come and socialize. This was especially important for the older generations because they had very limited English skills. The only people they could truly relate to were those they saw at church.

In the spirit of the church, Hmong Christians poured their resources together in a united effort. When a member of the church got married, the whole church assisted the member in arranging the wedding. The Hmong had a tradition of employing family labor for the wedding. This labor was replaced with the church. Funeral arrangements were similar. The church played a vital role in the preparation and the service. Preparations for both these ceremonies included cooking food for hundreds of guests, setting up and tearing down decorations, and running errands. Everyone did their part without complaining, because following Hmong traditions, the beneficiaries were expected to help when someone else needed it.

Conflicts arose when church members disagreed on marital and funeral issues, among others. This happened because these issues were relatively new in the Hmong community. Some wanted to retain all the traditional rituals, while others wanted to eliminate them. Still others wanted to pick and choose which rituals to keep and which to discard. At the end, everyone did what they felt was right. One Hmong Catholic funeral in Wisconsin combined the two cultures in a song. “The song (written in Laos in 1972-73) has a totally Christian meaning but the same musical melody sung by Hmong shamanists for hundreds of years” (Taillez). Still, many Hmong churches had broken up for these reasons. When churches broke up, they divided along family lines, not theological lines. The Her clan would stick together, the Yang clan would stick together, and then the one Chang family would be left to awkwardly choose a side.

The Hmong Church in the U.S. is still in its infancy. No conclusions should be drawn yet about the success or failure of the church. At its start, the Church consisted mostly of poor, uneducated Hmong refugees. Today as Hmong people move up the social ladder, so has the condition of the Church; the Church has evolved from being a support group to becoming an evangelical institution. In general, Hmong churches tend to be very mission-minded. This is the fruit of evangelical denominations in the U.S. who reached out to the Hmong. The largest Hmong denomination in the U.S. is the Christian and Missionary Alliance. “The Christian Alliance Church is now said to be the biggest, and is operated by the Hmong themselves with missions in Thailand and even Southern China” (Lee).

Reflections

Most Hmong pastors today are popular, charismatic leaders of the community. I feel that at the moment, the Hmong people are still seeking only pastors who can make them laugh and feel good. Though I am a Biblical and Theological Studies major, I have no intentions of pastoring a church anytime soon. My focus thus far has been on theology and not charismatic leadership.

I realize the need of the Hmong people to better understand Scriptures and theology. Sometimes I feel the Hmong have merely put God in place of their old spirits, so that in practice, they look up to God as this mighty spirit who can never truly be pleased. Thus, Hmong Christians continue to make sacrifices to this spirit. Instead of chicken, pigs, and bulls, Hmong Christians are sacrificing other things to please God. For example, after a family member recovers from a serious illness, the family would have a huge feast. There is nothing wrong with this insofar as it remains a thanksgiving feast. However, many times the family seems to be trying to please God in hope of receiving more blessings. The Bible teaches us that God gives grace to us freely. Nothing we do can ever pay back that grace.

Another problem I see within the Hmong Church is its reliance on the clergy and not God. The clergy is always under strict scrutiny. The clergy has respect so long as he does not overstep his boundary. When he makes a mistake, the lay members are quick to point out his faults. The situation is exacerbated if the clergy is not from the majority clan in the church. Many members lose their faith when they see the faults of the clergy. Sadly, this problem can be avoided if the lay places their faith more in God than in the clergy.

The Hmong community has never recovered from the influx of Christianity. Non-Christians still look upon Christians with suspicion, and Christians do likewise upon the non-Christians. One has to wonder where the love has gone. Perhaps it is better this way, so that the Hmong Christian community can grow in faith. Sometimes we compromise too much if we involve ourselves in non-Christian rituals. But do we really? This is a topic for a different paper.

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