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Ngo Van Le 조선대학교 국제문화연구원 2009 국제문화연구 Vol.2 No.1
Mekong delta is the largest delta in Vietnam with an area of 39000㎢, or 12% of the country’s. Therefore, the delta, together with Hochiminh City, has been and will be playing a very crucial role in Vietnam’s cultural-economic development strategies. Yet, while Mekong delta is a fairly new land in comparison with our nation’s long history, it has been a “promise land” or a “land of hope” to many migrants who have migrated to and resided over the delta in their pursuing of wealth and happiness. Many generations of the Vietnamese, side by side with other ethnic peoples, have exploited and protected the region which resulted in several magical achievements during wars against foreign invaders as well as in peace time. Mekong Delta is resided by multi-ethnic peoples. These peoples, who are different in terms of economic development level, social structure and religion, have come to existence over the land at different time points. However, through long history of co-residence, due to cultural exchange and acculturation, among the peoples there have emerged many common cultural features and this process is currently still on progress under proactive influences of modern circumstance. As a result, there have been many religions in the delta; besides world religions such as Buddhism, Christianity, and Islam, there have existed local religions. Obviously, these religions contribute greatly to the cultural diversity of the whole southern part of the country. The Vietnamese is a majority people in the region. The culture of the Vietnamese in Mekong delta has selectively inherited cultural values of Vietnamese tradition. During their residing in the delta, the people has also adopted and created cultural features that are adaptative to natural and social environment of the region. For instance, at the end of 19^(th) century and early 20^(th) century, the Vietnamese in Mekong delta created several religions with ubiquitous local identities. In general, local religions have played very crucial roles in the life of the Vietnamese in the delta; however, their impacts have seldom spread out of the Vietnamese communities. In this paper, by viewing religion as both a social phenomenon and a cultural one, I concentrate on proposing the reasons for the birth of local religions of the Vietnamese in Southern Vietnam at the end of 19^(th) and early 20^(th) century. Also, I want to take a look at these religions’ impacts over cultural life of the people in the region. Assumedly, they were born under specific conditions of the South and only have impacts upon the life of the people. Furthermore, the paper proposes that, on one hand, the Vietnamese in the South have selectively inherited traditional cultural values which have created Vietnamese cultural values as the whole; on the other hand, they have made their own ones within the context of their new living conditions.
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Contemporary Vietnamese Religions: From the Early Modern Period to Ultra-Modern Expressions
Pascal Bourdeaux 고려대학교 민족문화연구원 2017 Cross-Currents Vol.0 No.24
In order to jettison strictly Western conceptions of the “religious question,” an epistemological renewal has taken place over the last few decades. In the case of Vietnam, scholarship needed to be freed from three constraints: colonial domination, wartime politicization of religious forces, and the bureaucratization of religious organizations since the establishment of the Socialist Republic of Vietnam. There has been a redefinition of theoretical and institutional frameworks for research on religious studies, as well as increased international cooperation. The field of religious studies remains, of course, subject to numerous ideological constraints, whether that pressure emanates from the state, from religious communities, or from international organizations within civil society. Access to sources and fieldwork research is often difficult or limited, but the vitality of religious life in Vietnam is undeniable. Membership in religious organizations is increasing, impressive new temples are being built, and debates swirl around new spiritual practices. As a result, religion is no longer a marginal topic that is solely concentrated on relations with the state. Religion has again become a social fact—a focus of scholarly interest within the social sciences and humanities—as shown by the historiographical evolution of the field, and, specifically, by the three works under review here...
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부이 티 안반,이수진 바른역사학술원 2021 역사와융합 Vol.- No.9
<The peaceful path in this life>(居塵樂道) was one of the representative works of Zen master Royal Tran Nhan Tong(陳仁宗, 1258~1308) in the thirteenth century. This meditation verse has been considered a valuable “property” of Vietnamese Buddhism in the Tran dynasty. <The peaceful path in this life> bring a profound philosophy between religion and life, was a manifesto of the religious life of millions of Vietnamese Buddhists at the time. Through this meditation verse, a cultivator knows how to live in the world and still be at peace. This verse meditation had been evaluated as a symbol of spiritual wisdom of Vietnamese Buddhism during the Tran Dynasty(陳王朝, 1225~1400). This meditation has many ancient Vietnamese words that no one uses anymore, which has caused difficulties for many people to read, has been limited. <The peaceful path in this life> was rewritten from the Nom script into the National language script and was printed in the 『A collection of Ly Tran dynastry’s Poetry and Literature』. However, the number of books has been reduced circulation is not much, those who have read have encountered many obstacles. translating the reading of Nom into the national language with the desire to contribute to the study of verses meditation more accurately.
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