Cultural aspects of the Khmu community - Part 5: Pleasing the field spirits

(Baonghean) - To obtain rice grains and sticky rice, people not only have to work hard under the sun and rain, but also have to please the spirits so that they will grant a bountiful harvest. Every year, when the rice is about to ripen, the Khmu people in Bao Thang (Ky Son) hold a ceremony to worship the spirits of the fields.

Thank the gods.

As someone quite knowledgeable about the long-standing customs of the community, Mr. Moong Pho Hoan from Cha Ca 1 village (Bao Thang - Ky Son) told us in detail about the field worship ceremony, a cultural and spiritual activity closely associated with upland rice cultivation. He said that it is also an opportunity for people to have fun together after days of hard work.

The Khmu and Thai people share the belief that human life is surrounded by countless spirits and deities. In the forest, there are mountain spirits and forest spirits; in the fields, there are field spirits. In bamboo forests, even ancient trees have bamboo and tree spirit roots. Each deity governs a particular area and also governs human life. Before eating meals in the fields, people pray and invite the spirits, collectively known as the masters of the land and plants, to partake first. Only after the spirits have eaten can the people eat. Inviting field spirits and forest spirits to eat is something few forget before each meal when working in the fields or going into the forest to cut wood or hunt.

The traditional rice wine festival of the Khơ mú people in Bảo Thắng commune (Kỳ Sơn district).

“To ensure the rice grains are firm and not damaged by birds, rats, or wild boars, people have to perform a ritual to bless the fields,” Mr. Moong Pho Hoan began his story. “In my Khmu homeland, we call this ritual ‘xe hre.’ Before harvesting the rice, people perform the ‘xe hre’ to wish for a bountiful and prosperous harvest.”

That's when the vibrant green of the rice stalks in the fields fades, the grains become plump and heavy, bending the stalks. In about half a month, the harvest season will begin. Those who share the same fields know that throughout the season, no one in their household has fallen ill, and the rice grains are firm and abundant thanks to the blessings of the banyan tree spirits and bamboo root spirits. They discuss choosing a beautiful day, preferably with a full moon, to offer sacrifices to the forest spirits and mountain gods. This offering is a way of repaying their kindness.

Ritual of worshiping the gods

On the appointed day, everyone went to the fields. This time, it wasn't to weed or tend to the rice. They brought a set of clothes, a set of other clothes, and carried two chickens or a small pig to slaughter as an offering to the gods. Of course, they also brought two jars of rice wine, an indispensable item in most of the Khmu people's spiritual rituals. To prepare for the field offering ceremony, they made "moọc," a dish made from pork, chicken, or fish mixed with broken rice, wild banana blossoms, and spices commonly found in Thai festivals and holidays. Specifically for the field offering ceremony, there must be three types of "moọc" made from rat, squirrel, and mountain crab meat.

The leader of the procession must be a shaman or someone knowledgeable about spiritual matters in the community, and they will preside over the ceremony. The chosen location for the ceremony is usually a watchtower in the rice fields. Before the ceremony begins, bamboo is split and used to build two platforms, one tall and one short. Afterward, clothes are displayed on the tall platform, while the neatly folded scarves and skirts are placed on the short platform. On each platform, three small, sharpened bamboo sticks, like fishing rods, are stuck, each with a woven bamboo ring hanging from the end, symbolizing silver. This is also present in the village worship ceremony that we introduced in a previous article in this series. The third platform holds a cicada, also woven from bamboo. The cicada is usually elaborately crafted to resemble a real cicada as closely as possible. The cicada is believed to prevent diseases from harming the rice crop, a task traditionally performed by cicadas.

In addition, each offering stand also has two silver bracelets and nine silver ingots. Of course, these are not real silver. The bracelets are braided from bamboo strips, and the ingots are carved from wooden sticks. Looking at these offering stands, one thinks of a solemn ritual found only in the deep forests.

When the altars are prepared, the shaman clasps his hands and "reports" to the spirits about the two altars and the offerings brought. Then the shaman breaks two small bamboo sticks to make cards called "cha le" and prays: "If all the spirits are present, I will toss the 'cha le' twice, both heads up. If someone is still absent, I will toss one heads up and one tails up." When all the spirits are present, meaning both times the shaman tosses the bamboo cards, both heads up, people are allowed to slaughter a chicken or a pig for the offering. After slaughtering and boiling the chicken or pig, they are placed on the two altars. The shaman's main task begins. The prayer tells of how the villagers chose a place to cultivate their fields in a forest with good timber, moist soil, and a habitat for crickets, worms, birds, deer, and stags. People who knew the land were choosing auspicious places to lay their fields. Thanks to the spirits of the banyan tree, the bamboo roots, and the celestial beings, rain fell, so even though the field was planted with little rice seed, it yielded a bountiful harvest. The farmers were very grateful to the gods and celestial beings.

The ritual continued, recounting the lavish offerings: fat pigs, fragrant chicken, and rice wine that had been brewed for six months to offer to the gods. New clothes had also been brought for the gods to change into before the feast. There were also silver bracelets and silver ingots for the gods to take home. Now, the gods should wash their faces and gather together for the feast. Besides pork and chicken, the feast also included meatballs made from rat, squirrel, and crab. After the gods had eaten their fill, the shaman opened two jars of rice wine and invited them to drink.

Let's celebrate together!

The end of the ritual signifies that the forest spirits, bamboo spirits, and banyan tree spirits have eaten their fill, leaving the hungry stomachs of the people. The farmers then join in a feast right in their field watchtowers. Rarely does such a celebration take place deep in the forest as during this harvest festival. Ultimately, the wine and meat are primarily for the people. On this day, young and old, men and women alike, are allowed to drink until they are too drunk to find their way home, celebrating a new rice harvest.

Mr. Moong Pho Hoan recalled: "In mountainous areas where many people work together in the fields, the field-worshiping ceremony is truly a big festival. People sing folk songs, turn up the cassette player to the maximum volume. Then, when drunk, the field turns into a dancing place. The festival usually lasts from early afternoon until late evening before everyone heads home."

Before returning to his village, the shaman performed his final rituals. He offered sacrifices to the mountain spirits, sending them back to their respective places, and the spirits of the bamboo roots and banyan trees returned to their original locations. Items like bracelets and silver ingots were divided up and carried back home. The shaman also reminded the spirits to protect the people and the fields, ensuring their safety. He wished them good health and protection from birds, rats, and wild boars.

Upon returning to the village, another ceremony takes place at the home of the person who performed the field offering ritual. Another ancestral worship ceremony is held. The offering includes one chicken and two jars of rice wine. This ceremony is to inform the ancestors that the field offering is complete. In just a few days, the new rice will arrive, and the ancestors will be treated to a celebratory meal of the new harvest.

Huu Vi - Dao Tho