**6. Preparation**

Traditionally the zhuiniu ritual begins with the family's announcement of intent at the beginning of the Chinese lunar New Year, usually in January or February. Before that, the family consulted a xianniang (spirit medium) who enters into a state of trance to speak to the family ancestors and determine whether it is an auspicious time for the ritual. "Ancestors are particularly revered and are worshipped as though they possessed god-like qualities. Some Miao believe there are spirits everywhere" (Wang 2011, p. 119).

Once approved, a fortuneteller—a badai with fortunetelling ability or a specialist—is then consulted. According to the Chinese calendar, fortunetelling is based on the birthday

of the head of the sponsoring family (Hong 2018a). Using the *Yijing*, the five essential elements of the universe are consulted: fire, water, metal, wood, and earth. The days for the ritual are set, as is the day to purchase the water buffalo and the day it should be sacrificed. Then the preparations begin (Yang 2018c).

The zhuiniu is considered the highest way to give thanks to the gods. The reasons for having a family to sponsor the ritual include: (1) someone in the family is seriously wounded or ill, (2) the family have experienced a disaster or some grea<sup>t</sup> bad luck (e.g., house burnt down), (3) having a problem with children birthing or no children, (4) giving thanks for a grea<sup>t</sup> fortune bestowed on the family, and (5) the need to gather money for the family (Hong 2018b). According to badai Tian and Shi, the last reason was most prominent. Other, smaller and less expensive rituals, such as the Huan Nuoyuan, addressed similar issues.

To sponsor a zhuiniu ritual is expensive, often requiring the sponsoring family to make long-term financial arrangements, often borrowing money. Badai Shi estimated the total cost to be CNY 19,500.00 to 22,500.00 (approximately USD 3000.00–3500.00), which for those living in poverty-blighted rural areas can equal their income for six months (Ma 2018b).

Most rural Miao presently live at or below poverty levels, eking out a subsistence living. Since my first visit to the region in 2001, the PRC has focused a grea<sup>t</sup> deal of attention and funding on improving roads, education, and employment opportunities. Like others living with generational poverty, it is a continuing process with the Miao, looking for opportunities to better their lot. Money and wealth become preoccupations with gambling, investing, and lotteries, fueled by hope, these being the few opportunities. For the Miao seeking to better their economic standing, the zhuiniu—like divination, astrology, belief, religion, and luck—was an expression of hope and aspiration.

The zhuiniu offered an opportunity to interact with the "god of the treasury" and was viewed as a proactive way to manage the family's money and wealth. For the Miao, the gods, ancestors, and spirits are responsible for the wealth and well-being of the family. Reciprocity and interaction with the spirit world was the conceptual context anchoring the cosmological narrative the zhuiniu articulated. "The family sponsoring the water buffalo killing must be very rich or want to become rich to maintain their wealth by this ritual. People will ask you, 'How did you become rich?' And you respond, 'Because of the gods'" (Yang 2018b).

The La Yi village demonstration of the ritual condensed into five days what traditionally would have taken eight or nine months of preparation and culminating during harvest season (generally on or around a full moon) in September or October of the same year. "In the fall, the meat will be good for a long time. The fall is also when the weather is cooler. Summers in Hunan are notoriously hot and humid. Even today, there is little refrigeration in Miao villages, and meat will become rotten" (Peng 2018c).
