Comparison Of Mircea Eliade's Theory And Hmong Religion

Mircea Eliade’s theory describes religion as a “paradigmatic solution for every existential crisis”. The theory has many tools, including the concepts of therapeutic myth, the “twofold plane”, and the contrast of sacred and profane, all of which allow phenomenologists to disseminate and interpret religions. Using the tools of the theory to analyze the birth of Ntxawm’s first child and Hmong religion, I argue that the theory is useful and effective in helping us understand the Hmong traditions. Women are a strong topic of debate in Eliade’s theory. He says, “woman is assimilated to the soil… and agricultural work to conjugal union” (Symonds, page 166). His theory often claims women in religious societies are there for childbearing. As controversial …show more content…
Ntxawm’s child had a “white cord” tied to his wrist to “‘tie in’ the two souls” and a red one that “protects the child during the first 3 days of life” (Symonds, page 79). This is a therapeutic myth because it guards the health of the child in respect to the transhuman life. Additionally, Eliade says “ritual recitation… plays an important role in healing” (Eliade, page 82). Hmong shamanism is the best demonstration of therapeutic myths and rituals. Shamans often use “narrative and music” when healing a patient (Dubois, page 143). Western medicine would claim rituals and narratives have no biological effect on the body, but these tactics generally work for the Hmong The music is a rite of passage to the sacred and is done so according to the myth. These therapeutic myths are a part of constructing the paradigmatic model for a religion. The healing effects of the Hmong rituals are backing for Eliade’s theory and show the validity of the …show more content…
Cosmology is a common word used by Eliade and indicates the origin of the universe. It basically states things are the way they are because of an original action by the gods. During pregnancy and while in postpartum, there was a fear of Ntxawm becoming ill. Her body was “in a ‘cold’ state” and had to “be returned to balance” (Symonds, page 81). This belief originates with the three wicked brothers who Siv Yis tried to kill. The youngest brother survived and threatened that when young women step in holes in which he lives, he will “enter into them and cause them trouble” (Symonds, page 97). The cosmology indicates an original action by a spirit, Siv Yis. This original action led to consequences: the risk of young women becoming ill. This supports Eliade’s claims about cosmology and its relevance to the paradigmatic model. In this case, the cosmology shaped the paradigmatic model and explains the way in which the Hmong live their day-to-day lives, making it an adequate