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World Religions in the Religious Life of Vietnamese People
Abstract
This study focuses on analyzing world religions in Vietnam such as Buddhism, Roman Catholicism, Protestantism, Islam, and at the same time studying Vietnamese religions and the religious life of Vietnamese people in the process of receiving and integrate with world religions when being spread into Vietnam. This study shows that Vietnam is a very open country to world religions. When world religions spread into Vietnam, they quickly harmonized with indigenous religious life, forming a special feature in the religious life of Vietnamese people.
Theravada Buddhism has been with the Khmer in the Mekong Delta for a long time, it is due to the close harmony between the philosophy of Theravada Buddhism and the customs of the Khmer community, which Khmer pagoda is the symbol of that combination. The article aims to present the results of traditional Khmer cultural studies from the perspective of the pagoda. The Khmer pagoda in the Mekong Delta region is a cultural center of the Khmer people. The pagoda is a place to combine cultural activities with folk rituals, religious rituals. The pagoda is a traditional school to teach Khmer people about knowledge, morality, and craftsmanship. The pagoda is like a museum about Theravada Buddhism, the village art museum, it is also a place for the Khmer to lean on the soul while living and sending ashes when dead. The pagoda was the place to organize various forms of community cultural activities, festivals, folk games, and cultural performances of the Khmer. Especially, before the upheaval of history, globalization trend, the intrusion and impact from many directions the outside, the pagoda in each village as a "stronghold" to protect and preserve the capital the traditional culture of the Khmer people.
At present, in Vietnam, there is still no full awareness of woodblocks in the Nguyen Dynasty. Although the Nguyen Dynasty woodblocks have been UNESCO recognized as a world documentary heritage site, few people know about them. The debate revolves around the stages to create woodblocks, tools used by artisans to sculpt on wooden boards, how to sculpt on these boards, how to deal with wooden planks so they can endure over time, how to print from wood to paper onto paper, etc. This study focuses on explaining the issues just mentioned at the same time making some comments about the values that it has been in history in general and the printing history of Vietnam in particular.
The study of the impact of globalization on religion and the changes in Vietnam's policies in recent years is a difficult and difficult task to determine accurately. However, the results that this article brings will partly shed light on the religious trends in Vietnam before the impact of globalization and the changes in religious policy of the Vietnamese state today. This study focuses on clarifying religious life in Vietnam; the impact of globalization on religious life in its people; it highlights common trends in religious life, as well as secularization, modernization of religion, diversification of religious activities, new forms of religion, and the characteristics of new religious phenomena. The study also focused on analyzing Vietnam's religious policies; the advantages and limitations of these policies. It can be seen that the change of religious life in Vietnam in the period of renewal is mainly due to the impact of change in the economic, cultural and social life of the renewal of economic development, in the context of globalization, market expansion, and the international integration of Vietnam. Furthermore, it is a consequence of the restoration and increasing need for religious-spiritual life after years of repression by war. Hence, the need for theoretical and practical research on religious trends and policies, to help improve the policies of the Communist Party and the State on religion, guaranteeing democracy and equality in religious activities in Vietnam.
This study focuses on analyzing the state of traditional cultural education in Vietnamese universities. This research shows that, for a very long time, the education of traditional cultural values of the nation has not been interested in universities; In the system of university-level subjects, there are very few schools that introduce cultural subjects into teaching; this research also points to the need to educate the cultural values of the nation in universities; education contents and solutions to raise the position of traditional cultural education of the nation in Vietnam's university system.
Culture plays an important role in the country's development process. The Communist Party of Vietnam has emphasized that culture is the spiritual foundation of society, both as a goal and a driving force of socioeconomic development. In the process of international integration, the role of culture is shown more clearly. Currently, the Government of Vietnam is conducting a review of the Vietnam Cultural Development Strategy to 2020. Therefore, the accurate and objective assessment of cultural development over the past time is the scientific basis for policymaking for this particular area. This research focuses on analyzing opportunities and challenges with preserving and promoting the national cultural identity; the changes of national cultural values and the goals of promoting the national cultural identity of Vietnam in the process of international integration; at the same time, it suggested solutions to develop Vietnamese culture in the coming years.
Confucianism was born twenty-five centuries and has lasted for so long over a wide area including China, Korea, Japan and Vietnam. That is one thing that needs to explain why. Explaining this would certainly be difficult to convince if the mere theory of its richness and depth. It must have the conditions to be born and exist in the socioeconomic base of East Asia, first of all in China, where it was born. The conditions for its birth only exist in China, but the conditions for its long-term survival are in all three countries of Korea, Japan and Vietnam and must be similar to those in China, at least about culture generally. In the history of Vietnam, since independence, the feudal dynasties of Vietnam have begun to use Confucianism was an effective way to govern and manage society. It is not surprising that the laws enacted by the feudal dynasties of Vietnam all have Confucianism imprints. Those were ancient laws code; the most typical was built and issued in Vietnamese history (from the 11th century to the 19th century). Based on the study of ancient bibliographies, in consultation with researchers and colleagues, this study provides insights and assessments of the Confucian imprints in the Hoang Viet Luat Le (called the Gia Long law) of Nguyen Dynasties of Vietnam; It also raises some controversial issues about the position and role of Confucianism in the history of Nguyen Dynasty Vietnam so that colleagues and researchers continue to study and debate.
Does the soul exist? If there exists where it is, what it is doing and if the soul does not exist why is it still appear in the daily lives of so many people, so many generations and many places in the world. Why is it so important for so many countries in the world to believe in the immortality of the soul and death? Faith in the dead and the next generation depends largely on a person’s religion and culture, on a community of people. For many Vietnamese, this belief goes from the belief that the soul only reaches its ultimate goal after many reincarnations, to the idea that life will now determine its final destiny. Consequently, one person can feel confident that he will eventually merge with the ultimate reality after death, others will surely reach Nirvana, and others will believe that he will be rewarded in heaven. So what is the truth? Because our beliefs affect our attitude, actions, and decisions, are we not interested in finding answers to that question? The dead are not finished but their souls still exist. Depending on the behavior of those who live with those who have died, they (those who are still alive) may be blessed by the soul or punished by the soul, encountering unfortunate things in life. This study provides a discussion of whether or not the existence of the immortal soul and the blessing or harassing of the soul for human life. How can humans limit the harassing and many blessings from the soul? Why does belief in the blessing and harassing of the soul become such a popular custom of worship among Vietnamese people?
For centuries Mother Goddess worship has been a source of strength, inspiration and spirituality in Vietnam, particularly among working-class families. Along with the worship of ancestors, the belief of worshipping the village tutelary gods, the worship of Mother Goddess has maintained an important position in the spiritual life of the Vietnamese people. Though over throughout many the years, this form of folk the religion has waxed and waned, recently there has been a resurgence following the inscription by UNESCO in 2016 of the phenomenon of Mother Goddess worship (Dao Mau) as intangible cultural heritage. Much as it plays an important role in contributing to the Vietnamese culture, there are many different viewpoints on the origin of this religion. This article contributes to helping readers have a more complete and comprehensive view of the origin of this important folk religion of the Vietnamese people.
Vietnam is a country with many beliefs and religions, including beliefs and religions imported from abroad, but there were also beliefs that appear on Vietnam itself. We can refer to typical folk beliefs such as: worship ancestors, worship of Mother Goddesses and many other typical folk beliefs, in the worship of the Vietnamese, beliefs worship “Thành Hoàng làng” (the Village’s Tutelary god) is one of the popular beliefs throughout the country. In villages of Vietnamese and communes, the beliefs worship Village’s Tutelary god is a sacred belief, a spiritual support for village communities for generations. Through the ups and downs of the times, the beliefs worship the Village’s Tutelary god had many changes, however, along with other folk beliefs, the belief of the Village’s Tutelary god has played an important part in creating the characteristic of beliefs and the culture of Vietnam. This analysis will join us in answering many questions related to the worship of the Village’ Tutelary god, namely: What is the Village’s Tutelary god? Why was the Village’s Tutelary god not the Tutelary god? Why have had there a worship of the Village’s Tutelary god in Vietnam? Beliefs of the Vietnamese people into the Village’ Tutelary god, the position of the Village’s Tutelary god in the religious life of Vietnamese people.
Like in previous dynasties, in the Ly Dynasty Buddhism became a state religion and flourished. The thought of compassion and charity of Buddhism which has quickly integrated into the spiritual life and has become an integral part of the daily life of Vietnamese people. According to Dai Viet Su Ky Toan Thu (1697) (the oldest history book of Vietnamese people), at that time, "a lot of people come to the pagoda”. Everyone who works also thinks of the support of the Buddha. After Ly Thuong Kiet had defeated the Song Dynasty invaders and punishing Chiem Dynasty has had building Bao An pagoda (Thanh Hoa province today) to show his gratitude for Buddha. At the same time, Linh Nham Queen built for herself to hundreds of the pagoda. When Ly Thai To ascended the king's throne, he did not build the palace but the king built eight pagodas. The old history has depicted pagodas which were very beautiful and solemn, while the palace of the king had depicted in a modest way (Dai Viet Su Ky Toan Thu, 1697). That at the time, Buddhism architecture works had an important position and stood out even more than other architectural works. However, today to understand and know about the Ly Dynasty pagodas, we can only imagine through the foundation of the remaining architectural works and ancient archives, because there are no remaining works intact, most of the works have been restored, but through it, partly shows us the magnificent pagoda architecture under the Ly Dynasty and the influence of Buddhism in those pagodas.
Purpose: This research focuses on analyzing how did Buddhism creates heritages, how did that the Buddhism heritage becomes the cultural heritage of the Vietnamese people, how have Buddhist heritage is involved in cultural life, and the contribution of Buddhist cultural heritage to Vietnamese culture. The value of Buddhism’s cultural heritage in the current life of the Vietnamese people. Methodology: It was a qualitative study and data were collected by observation, in-depth interviews; each interview took between 15 – 25 minutes. I have also studied many ancient documents that have valuable, records on the history of Buddhism in Vietnam; the epitaphs are kept in pagodas, temples, communal houses; the books of the history of Vietnam; documents of famous authors studying culture and religion. Main Finding: The results of this study showed, in history and the present, Buddhism holds an important position in the cultural life of Vietnamese people. Today, along with the development of the country, these legacies continue to contribute to the cultural activities of the people through many pagoda festivals and many religious activities, becoming an inseparable part of the cultural life of most Vietnamese people. Implications/Applications: This research can be used as teaching material in universities; in research institutes on religion and culture. It can also serve as a reference for tour guides in the process of introducing visitors to the cultural heritage of Buddhism in Vietnam. Novelty/Originality: This research explores ways to create the cultural heritages of Buddhism, how Buddhism’s cultural heritages become Vietnamese cultural heritages.
Confucianism was born twenty-five centuries and has lasted for so long over a wide area including China, Korea, Japan, and Vietnam. It is one thing to explain why Confucianism has such an immense influence on many East Asian countries. Explaining this would certainly be difficult to convince if the mere theory of its richness and depth. It must have the conditions to be born and exist in the socio-economic base of East Asia, first of all in China, where it was born. The conditions for its birth only exist in China, but the conditions for its long-term survival are in all three countries of Korea, Japan, and Vietnam and must be similar to those in China, at least about culture generally. The feudal dynasties of Vietnam have begun to use Confucianism was an effective way to govern and manage society. Based on the study of ancient bibliographies, in consultation with researchers and colleagues, this study provides insights and assessments of the Confucianism imprints in cultural and the ancient laws issued under feudal dynasties of Vietnam; It also raises some controversial issues about the position and role of Confucianism in the history of Vietnam.
Redefining the value of Taoism in Vietnam is a complex and difficult problem to evaluate thoroughly. This issue of defining and evaluation relates to historical document sources, archaeological relics still exist to this day and especially the influence of Taoism on beliefs life, religious life in particular and in the spiritual activities of Vietnamese people in general. Of the three religions of the Orient: Buddhism, Confucianism, Taoism, Taoism is a religion that is difficult to study. Throughout the development process of the Vietnamese nation, along with Confucianism and Buddhism, Taoism has a significant influence on the spiritual life, tradition, and culture of the Vietnamese nation, especially in the spiritual life of the working people. However, research on this issue is still a very large gap, little attention of researchers. When studying Taoism in Vietnam, it is usually divided into stages, specifically: Taoism in Vietnam in the early period (from the 2nd century to the 9th century); Taoism under the Ly and Tran dynasties (the period when Taoism held the best position in history of Vietnam, often called the Royal Taoism); Taoism under the Le and Nguyen dynasties (the process of Taoism folkization through the worship of Mau Lieu Hanh). In this article, the author focuses on studying Taoism from the 2nd century to the 9th century. Because, at present, the historical documents on Taoism in this period are still quite vague, there are still many the debate broke out about the time when Taoism spread into Vietnam, the audience, Taoist missionaries have been to Vietnam, etc. Therefore, this article focuses on the process of Taoism propagating into Vietnam, identifying historical data that still exist today, Taoist figures have been to Vietnam.
Ancestor worship has an important place in family and society of Vietnam. This is a way of expressing gratitude and tribute to the deceased. According to the concept of Vietnamese people, the deceased often engage in the present life, they guide, direct, protect us, blessing us, etc. Up to now, the phenomenon of ancestor worship still exists in many nations and people. However, its position and role in the spiritual life of Vietnamese people in each place is different. In some countries, ancestor worship has a faint role in the spiritual life of the community, especially the nations and peoples that have worship a single religion. But in many countries, there are concepts of polytheism, pantheism, ancestor worship plays an important role in the spiritual life of each individual, community and society. In Vietnam, most people worship ancestors, including followers of some religions. People perceive this belief both as a traditional custom and as a human morality as well as a form of spiritual activity. This study provides a discussion of: the origin and nature of ancestor worship belief; object of ancestor worship; the formation of Vietnamese ancestor worship belief; ancestor worship rituals and values of ancestor worship belief in the spiritual life of Vietnamese people.
After the establishment of the Dynasty, along with the establishment of national sovereignty, development of socio-cultural economy of the country, the Lý kings, firstly Lý Thái Tổ who focused on revival and development of ancient Vietnamese culture to a new level, with new nuances. As the first Dynasty of the period of independence and autonomy, the LýDynasty acted as the first Dynasty to open, establish and create the basic money for the development of the following dynasties at all and aspects of culture such as religious activities, beliefs, literature - arts, folk festivals ... In particular, it was noticeable as the first marks in the reception of Confucian ideology of the Lý Dynasty. Starting from there, the monarchy and feudal states in Vietnam were aware of the role of law and cared about and invested in the enactment of the law. The Vietnamese legal system in this period consisted of general laws and other legal documents such as Chiếu, Chỉ, Lệ, Lệnh, Dụ, Sắc ... In which, the laws- Hình Thư (Lý Dynasty), Quốc Triều Hình Luật (called Hình Luật - Trần Dynasty), Quốc Triều Hình Luật(called the Hồng Đức law– Hậu Lê Dynasty), and the Hoàng Việt Luật Lệ(called the Gia Long law - Nguyễn Dynasty) were ancient codes the most typical was built and issued in Vietnamese history (from the 11th century to the 19th century).The main and throughout ideology in the Laws is expressed in two main contents- first, the concept of the people and the role of the people; secondly, virtue of the king, virtue of the people, king- functionary, king-people and king-functionary relationship. These ideologies, to a certain extent, have influenced the Chinese Confucianist conception of water governance and determined the social relationships that everyone must follow. However, those laws have been developed and regulated by the conditions of Vietnamese society, by the requirements and practical tasks set for the feudal class, for the Vietnamese people... Because, that thought went beyond the classic books of the Confucian sages; contribute to meeting the requirements and tasks of defending and building the country, in line with the development trend of Vietnamese society in the feudal period. It has undeniable positive values.
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