What's Your Shaman Lineage?

Hmong shaman lineages are uniquely characterized by a series of variables that define the spiritual, cultural, and personal dimensions of shamanic practice. Unlike structured religions or traditions with codified texts and manuals, there is no book or checklist that can universally describe or guide a shaman in discovering their lineage.  This is a deeply personal and introspective journey that requires the shaman to remain connected to their roots, seek ancestral wisdom, and uncover historical knowledge passed down through oral traditions, family stories, and spiritual experiences.

These variables that help to determine what kind of lineage a Hmong shaman comes from includes their ancestral bloodline, their shaman master, their shaman veil, and their family diaspora. Diaspora plays a big role because it refers to the dispersion of our family and our resettlements. Diaspora influences how shamanic traditions are adapted, just like our clothing or language. It influences how our shamanic traditions are preserved or transformed in new cultural contexts, influencing the way rituals are performed, and knowledge is transmitted. So, as Hmong shamans embark on their journey, they may ask questions like, "Does shamanism run in my family? Who was a shaman? What type were they? How did they sing their chants? What kind of shaman bench did they have? What color shaman veil did they use?"

Ancestral bloodline ties us to the spiritual legacies of those who came before us, anchoring our practices in familial and cultural heritage. For traditional Hmong shamans, this is the biggest variable that determines our lineage. For traditional Hmong shamans, our lineage type is based on our ancestral bloodline. For example, prior to me was my paternal (dad's side) great grandfather. His name was Yawg Koob (great grandpa) Suav Tub Lis (Shoua Tou Lee). His estimated year of birth is 1915 - 1920. He passed away when my father was still a small child, so I never had the chance to meet him. The shaman bell above (tswb neeb) is the last remaining artifact we have from him. My grandpa safeguarded it for decades, and after his passing, I was deeply honored to inherit it, as it was passed down to me. One day, when my time comes, I hope to pass down not only my great-grandfather's shaman bell but also my own, ensuring they continue as ancestral artifacts. My grandpa served as his assistant, observing and supporting his father during shamanic rituals. This affirms that shamanic spirits are deeply rooted in my direct ancestral bloodline. Like my great grandfather and ancestors before him, we are descendants from the traditional Hmong shamanic practice known as "neeb txwv zeej, txwv txoob." If you are seeking to uncover your own lineage, it begins with looking to your ancestors. Their stories, experiences, and spiritual gifts hold the keys to understanding the path they’ve passed down to you. This journey is a deeply personal and complex process of rediscovery.

Our shaman master (xib fwb) is the mentor who imparts knowledge, rituals, and guidance during our training, acting as a living bridge between tradition and practice. They are the one who initiates our journey into shamanism. Understanding your ancestral lineage is essential because, for Hmong shamans, it's important to find a master with a similar lineage. For example, if traditional shamanism runs in your family and you know that your lineage is tied to a black shaman veil (thiv hauv dub), you would seek out a master who follows the same tradition and wears a black veil. Similarly, if your lineage is connected to a red veil (thiv hauv liab), you should look for a master who wears a red veil. If you know that your ancestors claimed the lineage "neeb xob" (thunder), you would seek out a master who also regards their practice as such. For example, my great grandfather was a traditional shaman that used a black veil. I then sought out my master who also came from that same style of practice. While this isn't always the case, it's a helpful starting point, as 90% of the time, this approach will guide you toward the right master.

For another example, there are two main types of shaman benches (rooj neeb / nees neeb). If you know that your ancestors used a short shaman bench (neeb rooj luv), you should seek out a master who also practices with a short bench. These benches are shorter and stockier, which allows the shaman to stomp more frequently during rituals. In contrast, the long shaman benches (neeb rooj ntev or neeb dhia rooj) are longer and more flexible, enabling the shaman to jump. My great-grandfather, as well as his grandfather before him, used a short shaman bench, indicating that our lineage follows the tradition of ua neeb rooj luv. Because of this, I sought out a master who also practices with a short bench. The photo above is of me on my shaman bench. This was a fertility ritual I performed for a loved one. A shaman apprentice and their master will share similarities, but there will also be differences in their practices. The goal isn't to be exactly like one another; rather, the master’s role is to serve as a guide while the apprentice embarks on their own unique journey.

Finally, diaspora plays a role in our lineage, though it's more about the physical practice and style rather than the lineage itself. Diaspora refers to the dispersion of the Hmong people across the world, shaping how shamanic traditions are adapted, preserved, or transformed in new cultural contexts. This influences the way rituals are performed and the style of practice.

For example, my great-great-great-grandfather first migrated with our Lee clan from China to Northern Vietnam, slowly shifting from the east to the west of the country of Vietnam. In the early 1900s, they slowly moved towards Northeastern region of Laos where my great-great-grandfather, Txawj Lia Lee, settled in Xam Neua, Houaphan Province, Laos. This marked the beginning of our Hmong lineage as Hmong Txaij (stripe) from Xam Neua. Sometime from 1915-1920, my great grandfather, Suav Tub Lus, was born. By the 1930s, my family dispersed westward, joining other clans in Pov Kaws, Luang Prabang, Laos. By the early 1940s, my grandfather, Vaj Tsheej Lis, was born in Oula, Laos. He and my grandmother soon settled towards west, as did many Hmong people. In the late 60s and early 70s my eldest uncle and father were born in the Northwest Laos region, specifically in Houayxay, a district in Bokeo Province, near the border with Thailand.

The role of diaspora is significant because many Hmong shaman lineages rooted in specific regions tend to follow specific styles and practices. For example, we are Hmong Txaij from Xam Neua. Our shaman lineage follows the neeb rooj luv practice (my great grandfather and mine too). Those from Luang Prabang and areas like Sayaboury (Sainyabuli) tend to practice the neeb rooj ntev or neeb dhia rooj tradition, as my mom's side of her family did (my yawg txiv's side). There was also a blending of shaman lineages from Xieng Khouang, Laos, which further shaped the diversity within Hmong shamanic practices. My grandma (pog) on my dad’s side also came from a family of shamans, with her roots tracing back to the Xieng Khouang region. Her father practiced with a red veil and followed the neeb rooj ntev (long bench style) tradition. Interestingly, as Hmong people moved further west in Laos (approaching the border of Thailand), we start to see more neeb rooj ntev (long bench) style. Luang Prabang or Sayaboury, for example, which reside northwest in Laos, have shaman roots with more neeb rooj ntev (long bench). Xam Neua is closer east, with more neeb rooj luv (short bench). The trajectory of the Hmong diaspora moves northeast to northwest / midwest Laos regions. Again, as we follow this diaspora, we start to see changes in the shaman benches going from short benches (neeb rooj luv) to longer benches (neeb rooj ntev). It's an interesting theory, but with the complexity of our history and our political involvement, it is difficult to prove. There is little known about our lineages tracing back to China. Now in America, Hmong shamanism has changed drastically among modern day practitioners. A few of us still cling on to traditional forms, while many have adapted western and colonized versions of spirituality. If you want to know about your shaman lineage, tracing back to your family's diaspora is a great start.

The majority of shamans today can trace their roots back to traditional practices, as these were the only forms known and practiced by our ancestors. These traditional practices encompassed a range of spiritual systems, including neeb txwv zeej / txwv txoob, neeb xob, and neeb leej nkaub / neeb siv yis. However, the dispersion of the Hmong people across the globe and resettlement in different countries have led to a weakening of this connection. With each migration, physical and spiritual ties to our ancestral lands have been strained, and for some, severed. Compounding this disconnection are the impacts of external forces such as missionary work, church sponsorships, and the long-lasting effects of colonization. These forces have actively disrupted and erased significant aspects of Hmong spiritual heritage. Many were encouraged—or pressured—to abandon their traditional beliefs in favor of religious conversion, often under the guise of assimilation or salvation. Over time, these systemic efforts contributed to the erasure of our spiritual roots, leaving gaps in the knowledge and practices that once defined our identities.

I'm not on this mission to "save" or "rescue" traditional forms of Hmong shamanism. Through centuries of movement, we have no true knowledge and hold on traditional practices anymore. But, if we can start to learn more about our roots, our ancestors, and where we come from, maybe we can find a way forward that is as authentic and as deeply personal as possible.

TFL HMONG SHAMAN