Opinion ID: 1793453
Heading Depth: 2
Heading Rank: 2

Heading: The Record Regarding Txawj Xiong's Hu Plig

Text: It is in the context of these holdings and principles that we must consider the record before us to determine whether the Hu Plig conducted for the benefit of Txawj Xiong constitutes a religious practice. The record on the nature of the Hu Plig consists of two main parts: (1) the victim impact statement included with Tenerelli's presentence investigation report and (2) the testimony of Neng Xiong at the restitution hearing. [1] The relevant part of the victim impact statement reads as follows: Mark Richardson of the Ramsey County Probation Department contacted William Yang from the Hmong American Partnership. Mr. Yang informed Mr. Richardson that the healing ceremony was known as Hu Plig. He reported that this was a ceremony to restore the soul of a victim, normally a person who has been physically or emotionally traumatized. Mr. Yang described a deeply held belief, particularly among elders of the Hmong community, that without the restoration ceremony the person will become sick and eventually die. Mr. Yang further stated that a shaman, a religious leader in the Hmong community, oversees this ceremony. Hu Plig typically involves the sacrifice of animals, in this case a cow, pig, and chickens. Upon sacrificing the animals the shaman is reported to inspect various aspects of the sacrificial animals, commonly the tongue and feet in an effort to determine whether the restoration has been successfully performed. Traditional belief is that the victim's soul is replaced by that of the animals. Mr. Yang further reported that the ceremony is generally attended by family members and other members of the Hmong community who are close to the victim. The ceremony normally includes the provision of food and beverage to those in attendance, paid for by the person benefiting from the Hu Plig ceremony. Tenerelli's witness, Neng Xiong, testified that he was familiar with Hmong religious practiceshis father was a shaman, a Hmong religious leaderand that on a couple [of] occasions he accompanied his father to places where he observed rituals in which his father took part. When asked if he accepted traditional Hmong religious teaching, Neng Xiong responded, at this time, not so much. Neng Xiong stated that from time to time he has discussed, particularly with elders, traditional Hmong ceremonies, teachings, and healing activity. He testified that there is a traditional Hmong belief that, as the result of a traumatic event or injury, a person can lose his soul and thus need a shaman ceremony. He agreed that elders in the Hmong community are especially involved in traditional healing ceremonies. He stated that about 90 percent of Hmong elders living in the United States who have not converted to Christianity still accept the traditional Hmong shaman healing ceremony. Neng Xiong then testified specifically about the Hu Plig ceremony. The number and kind of animals sacrificed depends upon how big or small the injury is. The beneficiary of the Hu Plig determines, after consultation with his own elders, the number and kind of animals to be sacrificed. A cow, two pigs, and a chicken would be appropriate for a major injury, but a cow and one egg also would be appropriate for a very serious injury. There are different levels of Hu Plig. Some Hmong who have converted to Christianity participate in the Hu Plig, but then they do not perform the real shamanism, but they do call spirit. Neng Xiong went on to say the ceremony is culturally evolving and that it is important for social, as well as the ritual calling purposes. When asked if the Hu Plig is partially a religious ceremony, Neng Xiong stated: It is difficult to say because in the tradition itself, my understanding is that, from my cultural anthropology studies, that a religion has to be a form of belief that is institutionalized. But at the same time the Hmong also, this is a kind of a form of belief from thousands of years ago and the thing has never been institutionalized yet. (Emphasis added.) Neng Xiong also testified that he did not know Txawj Xiong and did not know if Txawj Xiong was an elder. When asked the extent of what [Txawj Xiong] considered his injury or how much soul he feels he lost, Neng Xiong responded that he did not know. There is no other information on the record that clarifies whether Txawj Xiong is a Hmong elder and the degree to which he accepts and practices traditional Hmong religious beliefs. [2]