Journal articles: 'Buddhism Vietnam'

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Van, Vu Hong. "THE BUDDHISM CULTURAL HERITAGE IN THE CULTURAL LIFE OF VIETNAMESE PEOPLE." Humanities & Social Sciences Reviews 8, no. 3 (June 14, 2020): 811–23. http://dx.doi.org/10.18510/hssr.2020.8386.

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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.

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MOYAR, MARK. "Political Monks: The Militant Buddhist Movement during the Vietnam War." Modern Asian Studies 38, no. 4 (October 2004): 749–84. http://dx.doi.org/10.1017/s0026749x04001295.

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From November 1963 to July 1965, the militant Buddhist movement was the primary cause of political instability in South Vietnam. While the militant Buddhists maintained that they represented the Buddhist masses and were fighting merely for religious freedom, they actually constituted a small and unrepresentative minority that was attempting to gain political dominance. Relying extensively on Byzantine intrigue and mob violence to manipulate the government, the militant Buddhists practiced a form of political activism that was inconsistent with traditional Vietnamese Buddhism. The evidence also suggests that some of the militant Buddhist leaders were agents of the Vietnamese Communists.

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Tuladhar, Milan. "Application of Buddhism in the US-Vietnam War: A General Review." Research Nepal Journal of Development Studies 5, no. 1 (June 20, 2022): 112–21. http://dx.doi.org/10.3126/rnjds.v5i1.45961.

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Buddhism was first invented in Kapilvastu, Nepal. Vietnam war is considered the second most devastating war of the 20th century after the second world war. At the same time, Vietnam had always boasted of 2000 years of Buddhist history. The US-Vietnam war, which surpassed the records of the French-Vietnamese War finally ended after long negotiations in Paris and the total withdrawal of the US troops in 1975. In the intermittent period, the Buddhists engaged in non-violent demonstrations against war, which was brutally suppressed then. But it made a long-lasting impact, ultimately resulting in negotiations and the end of the war. Buddhism played a significant role in ending the Vietnam War. Thus the main objective of the study is to analyze and review the roles of Buddhism to end the war. This study is based on available literature on the subject. Thus it is an in-depth literature review of referenced texts and literature. It is also a content analysis of selected literature. The Harris and pentagon analysis have mentioned little but the role of Buddhism, the monks, the unity of Theravada and Mahayana sect, and the self-burn of a monk were the significant internal factors to end the war to reestablish the peace.

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Soucy, Alexander. "A Reappraisal of Vietnamese Buddhism’s Status as “Ethnic”." Journal of Vietnamese Studies 12, no. 2 (2017): 20–48. http://dx.doi.org/10.1525/jvs.2017.12.2.20.

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In writings of Buddhism in the West, Vietnamese Buddhists have often been pigeonholed as bringing their Buddhism with them like baggage and replicating the practices of their native land. This paper problematizes this characterization by looking more closely at the way that Vietnamese Buddhism has been reconstructed in the diasporic context. I argue that many of the leading figures of this process were, in fact, heavily influenced by intra-Asian and Transpacific reformist trends and engaged in activist movements in southern Vietnam, rather than coming from “traditional’ Buddhist backgrounds. Furthermore, the orientations that they brought were the product of dialogues with other reform movements in Asia that started earlier in the nineteenth century and were, in turn, a result of the colonial encounter. Therefore, rather than a single transference from East to West, what actually took place was a multi-nodal and multidimensional conversation between Asian reformers from different countries and traditions, Western scholars, and Western converts to Buddhism. Consequently, what has been established in the West by Vietnamese is not simply an adaptation of Vietnamese traditional Buddhism to a Western context, but the creation of a new, invented tradition that we can call Vietnamese Transnational Buddhism.

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Duc, Tran Minh. "Influence of Buddhism in the cultural life of Vietnamese people." Technium Social Sciences Journal 34 (August 8, 2022): 690–99. http://dx.doi.org/10.47577/tssj.v34i1.7007.

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After over 2000 years of spreading into Vietnam, Buddhism has naturally entered the lives of Vietnamese people and established a firm foothold from urban to rural areas throughout the country. Buddhist ethics have also become vital spiritual ideals for the Vietnamese people, having become profoundly engrained in their way of life and thinking. Throughout its approximately two-hundred-year history, Buddhism has demonstrated its presence in almost every sphere of politics, economy, culture, society, and so on, and has had a good influence on all of these elements in Vietnam.

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Cousin-Thorez, Guilhem. "The General Buddhist Association of Vietnam 1951–1964 (Tổng Hội Phật Giáo Việt Nam): A Forgotten Step Towards the 1964 Buddhist Church." Russian Journal of Vietnamese Studies 5, no. 1S (December 16, 2021): 103–13. http://dx.doi.org/10.54631/vs.2021.s-103-113.

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This paper provides an overview of the Buddhist community in the 50s and 60s, addressing the creation of the first national Buddhist association: the General Buddhist Association of Vietnam (Tổng Hội Phật Gio Việt Nam, GBA). Most academic works sum up the GBA to the date of its foundation by three regional delegations of Buddhists believers in May 1951, and its participation in the political crisis of 1963, the so-called Buddhist Crisis. Its genesis, the internal structures of this first national association, the philosophy and new national narrative of its leaders, their conflictual and distant relationship with secular power and other Buddhists group, remains largely unknown. Providing a new set of contextual elements, this analysis of the GBAs history will contribute to our understanding of Vietnamese Buddhism history in the 20th century, in its continuities and inconsistencies. Essentially a failed first attempt to build a Buddhist church the history of the GBA is highly revealing of the long-standing aspirations of its creators and should be understood as a transitional step between early reform movement and the 1964 UBC. Emphasizing on cultural, social, and political matters, this paper is mainly based on barely used primary sources available in Vietnam.

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Nguyễn, Tô Lan, and Rostislav Berezkin. "The Hanoi Reprint of the Precious Scroll of Incense Mountain (1772) and the Printing of Buddhist Works in Northern Vietnam at the End of the Eighteenth Century." East Asian Publishing and Society 11, no. 1 (May 31, 2021): 1–33. http://dx.doi.org/10.1163/22106286-12341348.

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Abstract The Precious Scroll of Incense Mountain is a popular Buddhist narrative in prosimetric form that was transmitted to Vietnam from China and reprinted in Hanoi with imperial sanction in 1772. The historical background of the Hanoi reprint demonstrates that this text had much higher status in Vietnam than in China. In Vietnam it was regarded as an authoritative Buddhist scripture. The case of the reprint of the Precious Scroll of Incense Mountain reveals the role of Buddhist monasteries as centers of woodblock printing in Vietnam, which still remains understudied in current research. The growth of printing of Buddhist works, which enjoyed the support of the court and officials in the seventeenth and eighteenth centuries, testifies to the popularity of Buddhism among the ruling elite during the Later Lê dynasty, when Confucianism was proclaimed the official ideology of the state.

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Dang, Thi Dong. "The educational achievements of Vietnam under the Ly - Tran dynasties: Perspective from Buddhism as the state religion on basis of education of three teachings harmonious." Ministry of Science and Technology, Vietnam 63, no. 10 (October 25, 2021): 61–64. http://dx.doi.org/10.31276/vjst.63(10).61-64.

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Buddhism in the Ly - Tran dynasties played the role of the national religion in the relationship of the three religions (Buddhism, Confucianism, and Taoism), contributing to the development of Dai Viet education. Zen masters, laypeople, and Buddhists have made great contributions in helping leaders manage and orient appropriate policies for the country. This research affirmed that taking Buddhist education as the national religion is an exact policy of Vietnam’s education in the Ly - Tran dynasties. At the same time, the author analysed the achievements of education in the Ly - Tran dynasties in terms of building the education system, the policy on the selection and use of talents, and other outstanding achievements in social life.

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Duong Thi Kim, Oanh, and Thao Nguyen Thi Phuong. "Soft Skills Education for Monastic students of Vietnam Buddhist Universities." Journal of Science Educational Science 66, no. 4 (September 2021): 27–37. http://dx.doi.org/10.18173/2354-1075.2021-0106.

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The value of Buddhism persists for more than twenty-five centuries and has a strong place in the hearts of the public. Modern Buddhism will continue the achievements that have been achieved when each monastic student cultivates the qualities and competencies to carry out the mission of spreading the Dharma Propagation. The socio-economic changes and the strong development of science, engineering and technology in the current period have brought a new breath of life to the path of religious practice, contributing to overcoming limitations. of traditional propaganda in the direction of one-way message transmission. In addition to acquiring knowledge of Buddhist teachings, scriptures, etc., to fulfill the spread of the Dharma Propagation to meet requirements of the new context, monastic students of Vietnam Buddhist Universities need to be equipped with essential soft skills. Although the meaning and type of soft skills of Buddhist preachers have been studied, the theoretical basis of soft skills education for monastic students in Vietnam Buddhist Universities is still little mentioned. The article focuses on analyzing theoretical issues about soft skills education for monastic students, such as the concept of monastic student, types of soft skills that need to be equipped for monastic students, content and form for soft skills education for monastic students. The analytical results of the article contribute to enriching the scientific basis of soft skills education for monastic students in Vietnam Buddhist Universities.

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Toda, Fernando, and Carmen Dragonetti. "The Literature of Personalists (Pudgalavadins) of early Buddhism. Bhikshu Thích Thien Châu (English translation by Sara Boin-Webb)." Buddhist Studies Review 16, no. 2 (June 16, 1999): 238–39. http://dx.doi.org/10.1558/bsrv.v16i2.14643.

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The Literature of Personalists (Pudgalavadins) of early Buddhism. Bhikshu Thích Thien Châu (English translation by Sara Boin-Webb). Vietnam Buddhist Research Institute, Ho Chí Minh City 1996. xii, 241 pp. Motilal Banarsidass, Delhi 1999. xiv, 242 pp. Rs 295. ISBN 81-208-1622-6.

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Hoang, Huong T., Trang T. Nguyen, and Jerry F. Reynolds. "Buddhism-based charity, philanthropy, and social work: A lesson from Vietnam." International Social Work 62, no. 3 (April 13, 2018): 1075–87. http://dx.doi.org/10.1177/0020872818767257.

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Private and public social services, including social work centers, are limited to disadvantaged Vietnamese people, such as orphans and people with HIV/AIDS. Buddhism-based organizations (BBOs) have been acknowledged as an avenue to extend social services in Vietnam. This article reviews the social service system and BBOs in Vietnam using secondary data and findings from an empirical study on Buddhist charitable giving. A proposed model linking BBOs to social work centers seeks to improve the efficacy and effectiveness of service delivery.

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Park, Kyum-Pyo. "Impact of Buddhism on Modernization of Vietnam - Focus on Vietnam War and Buddhist Movement -." Journal of Korean Seon Studies 26 (August 31, 2010): 555. http://dx.doi.org/10.22253/jkss.2010.08.26.555.

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Syunnerberg, Maxim. "The 1963 Buddhist Crisis in South Vietnam: course of events and its nature. Part 2. The place of religion in the state building of the Republic of Vietnam." South East Asia Actual problems of Development, no. 4 (53) (2021): 262–73. http://dx.doi.org/10.31696/2072-8271-2021-4-4-53-262-273.

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The author analyzes the place of religion in the government program of nation building unfolded in the Republic of Vietnam. The author questions the popular interpretation of the RV as a state that exclusively favors Catholicism and oppresses other religions, especially Buddhism. It demonstrates the role played in Central Vietnam by one of the president's brothers, Ngo Dinh Kan, who later became one of the key figures in the Buddhist crisis and was striving to extinguish the conflict as much as possible.

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Taylor, K. W. "What Lies Behind the Earliest Story of Buddhism in Ancient Vietnam?" Journal of Asian Studies 77, no. 1 (November 17, 2017): 107–22. http://dx.doi.org/10.1017/s0021911817000985.

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The Vietnamese story about the arrival of Buddhism and the building of the first Buddhist temples in what is now northern Vietnam contains no distinctively Buddhist content, but rather is a tale of thaumaturgy, the worship of trees and of rocks, and rainmaking. This essay analyzes the textual history of the story, which is dated in the early third century CE. It examines the names of the two major protagonists of the story and, although the names were later absorbed into the Sinitic literary tradition, this study proposes a Tamil Hindu origin for them. One is reminded of the trade route that connected India and China along the coasts of Southeast Asia at that time; the evidence of Brahmans from India in early Southeast Asia, including northern Vietnam; and evidence of Hindu elements in Vietnamese texts.

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Anh, Nguyen The. "From Indra to Maitreya: Buddhist Influence in Vietnamese Political Thought." Journal of Southeast Asian Studies 33, no. 2 (June 2002): 225–41. http://dx.doi.org/10.1017/s0022463402000115.

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Until the fifteenth century, Vietnam was essentially a Buddhist country. The piety of the dynasties constituted their source of legitimacy, and Buddhism provided a means for royal authority to penetrate and incorporate the local political structure. In the face of the development of social unrest, however, Confucian literati started to voice their concern for the maintenance of order and eventually emerged in the fifteenth century as spokesmen for royal authority, definers of public morality and guardians of the court. As a result, institutional Buddhism lost the court patronage it had previously enjoyed, and henceforth its political influence declined steadily.

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Nguyen, Hang Thi Minh, Michael Ackert, Christoph Flückiger, and Herbert Scheiblich. "Centrality of Buddhist Religiosity Scale: Adaptation and Validation of the Centrality of Religiosity Scale in a Buddhist Sample in Vietnam." Religions 12, no. 2 (January 27, 2021): 79. http://dx.doi.org/10.3390/rel12020079.

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This paper describes an adaptation of the Centrality of Religiosity Scale to the Buddhist religious tradition (CBRS) and a validation in Vietnam. The sample included data from 421 Vietnamese Buddhists (300 females, 121 males), aged 17 to 71 years (M=35.03, SD=13.09). The results provided evidence for good psychometric properties of the short, intermediate, and long version: CBRS-5, CBRS-10, and CBRS-15 respectively. Specifically, exploratory and confirmatory factor analyses supported the measure’s original five-factor structure: intellect, ideology, public practice, private practice, and religious experience. Furthermore, the Centrality of Buddhist Religiosity has proven to be a stable psychological construct across the three versions of CBRS and was associated strongly with the Gordon Allport’s notion of the intrinsic religious orientation. The results also suggested that the Stefan Huber’s centrality of religiosity model can capture the Buddhist religiosity and that the CBRS can be used to measure the five theoretical defined core dimensions of religiosity in Buddhism.

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Welter, Albert. "The problem with orthodoxy in Zen Buddhism: Yongming Yanshou's notion of zong in the Zongjin lu (Records of the Source Mirror)." Studies in Religion/Sciences Religieuses 31, no. 1 (March 2002): 3–18. http://dx.doi.org/10.1177/000842980203100101.

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The practice of Zen Buddhism in Japan, Chan Buddhism in China, and its counterparts in Korea and Vietnam bear little resemblance to the way this form of Buddhism is often characterized ideologically. The present study explores some of the premises of "moderate" Chan, which forms the basis for Chan/Zen as an institutional religion operating within the larger Buddhist world of East Asian societies. In particular, the study addresses the notion of zong in the Zongjing lu (Record of the Source Mirror), compiled by Yongming Yanshou (904-975), one of the leading representatives of "scholastic" (wenzi) Chan and a key figure in articulating the "moderate" Chan position. The study suggests how the definition of contemporary Zen orthodoxy has been dominated by representatives from the "rhetorical" Zen tradition, creating a disjuncture between our intellectual understanding of Zen and the principles guiding its actual practice.

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McALLISTER, JAMES. "‘Only Religions Count in Vietnam’: Thich Tri Quang and the Vietnam War." Modern Asian Studies 42, no. 4 (July 2008): 751–82. http://dx.doi.org/10.1017/s0026749x07002855.

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AbstractThich Tri Quang has long been one of the most controversial actors in the history of the Vietnam War. Scholars on the right have argued that Tri Quang was in all likelihood a communist agent operating at the behest of Hanoi. Scholars on the left have argued that Tri Quang was a peaceful religious leader devoted to democracy and a rapid end to the war. This article argues that neither of these interpretations is persuasive. As American officials rightly concluded throughout the war, there was no compelling evidence to suggest that Tri Quang was a communist agent or in any way sympathetic to the goals of Hanoi or the NLF. Drawing on the extensive archival evidence of Tri Quang's conversations with American officials, it is apparent that Tri Quang was in fact strongly anti-communist and quite receptive to the use of American military power against North Vietnam and China. The main factor that led to conflict between the Buddhist movement and the Johnson administration was Tri Quang's insistence that the military regimes that followed Ngo Dinh Diem were hostile to Buddhism and incapable of leading the struggle against Communism to a successful conclusion.

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Vojtíšek, Zdeněk. "Religious Revival of Vietnamese Buddhists in the Czech Republic: A Possible Example of Post-Secular Tendencies in an Immigrant Community." CENTRAL EUROPEAN JOURNAL FOR CONTEMPORARY RELIGION 4, no. 1 (April 11, 2022): 1–21. http://dx.doi.org/10.14712/25704893.2021.1.

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Thirty years passed between the arrival of the Vietnamese minority in the Czech Republic and the dedication of the first shrine of the Vietnamese version of Mahayana Buddhism in 2007. This paper studies the growing activity of Buddhists of Vietnamese origin in the Czech Republic and places it in a social and religious context. It provides a summary of information about the Vietnamese minority in the Czech Republic and Buddhism in Vietnam, emphasising the tradition practised by Czech Buddhists of Vietnamese descent. In the research part, the paper describes the community of Buddhists of Vietnamese descent in the Czech Republic, analyses trends in its development, describes the places where religious practices occur, and presents data acquired by a questionnaire survey distributed to participants at religious services. The data interpretation suggests that the Vietnamese minority is becoming increasingly more religious. This can be viewed as a part of post-secular tendencies in secular Czech society.

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Cleary, J. C. "Buddhism and Popular Religion in Medieval Vietnam." Journal of the American Academy of Religion LIX, no. 1 (1991): 93–118. http://dx.doi.org/10.1093/jaarel/lix.1.93.

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Cường, Nguyễn Tuấn, Phạm Văn Tuấn, and Nguyễn Văn Thanh. "Buddhist Print Culture in Nineteenth-Century Northern Vietnam." Journal of Vietnamese Studies 13, no. 3 (2018): 51–87. http://dx.doi.org/10.1525/vs.2018.13.3.51.

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This essay is a study of the woodblock print culture at Khê Hồi temple in Thường Tín district, Hà Tây province (belonging to present day Hà Nội), a temple that is located in the same area as two other temples addressed in this volume (Thắng Nghiêm temple and Phổ Nhân temple). After describing the temple’s history and the various Buddhist schools that have influenced Khê Hồi temple, this essay proceeds to describe and analyze the temple’s extant woodblock collection (over 700 plates, and many books), which was discovered in 2001. The essay goes on to examine the circulation of books printed from the temple’s woodblock collection by means of: (1) comparing the temple’s woodblocks with Buddhist texts in the collection of the Institute of Sino-Nôm Studies and (2) examining neighboring temples to determine whether or not they have preserved books printed from Khê Hồi temple’s woodblocks. Through analyzing the history of woodblocks and their circulation pertaining to Khê Hồi temple in the context of nineteenth-century Buddhist woodblocks and texts in Northern Vietnam, this essay argues that Buddhism played a preponderant role in the creation and dissemination of printed texts in nineteenth-century Vietnam. During this period, although Buddhist print culture was already quite developed, the circulation of printed texts was largely limited to temples, and had not yet become widespread in secular society or the “public sphere” at large. This would later change during the “Buddhist Revival” of 1920–1945, when printing and print culture had already taken on their modern form.

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Oza, Preeti. "BUDDHISM IN MODERN INDIA: ASSERTION OF IDENTITY AND AUTHORITY FOR DALITS (SOCIAL CHANGES AND CULTURAL HISTORY)." GAP BODHI TARU - A GLOBAL JOURNAL OF HUMANITIES 2, no. 3 (December 8, 2019): 46–49. http://dx.doi.org/10.47968/gapbodhi.230010.

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In the Lotus Sutra (the first Sutra introduced into China and Vietnam from India), the Buddha is described as the most respected and loved creature who walked on two feet. This was precisely the reason why Dalits in India have started the Navayana Buddhism or the Neo- Buddhist movement which is a very socially and politically engaged form of Buddhism. For Dalits, whose material circumstances were very different from the ainstream upper castes, the motivation always remained: to learn about suffering and to reach its end, in each person‘s life and in society. Many of them have turned to Dhamma in response to the Buddha‘s central message about suffering and the end of suffering. Previously lower-caste Hindus, the Indian Buddhists in Nagpur converted under the olitical influence of Babasaheb Ambedkar, the author of India‘s constitution, to denounce caste oppression. They became Buddhist for political and spiritual reasons, and today, the implications of their actions continue to unfold in many ways. Their belief in the four seals of Buddhism – All compounded things are impermanent, All emotions are the pain, All things have no inherent existence and Nirvana is beyond concepts, have made them renounce the atrocities and injustice of Hindu savarnas which were carried on since last many centuries. It is well known that Buddha began his investigation into the mysteries of life by his acute awareness of the painful aspects of his immediate experiences. His encounter with the disease, old age, death, and its sorrowful effects were instrumental in developing a whole philosophy based on the fact of suffering (duḥkha).In his book The Buddha and His Dhamma, Dr. Ambedkar has proposed his concept of Navaya Buddhism which was not very similar to the mainstream traditional Buddhism. His idea was more to discard the practices of karma, rebirth in an afterlife, or related rituals and to use religion in terms of class struggle and social equality. He adopts science, activism, and social reform as a form of Engaged Buddhism. Many critics have identified this phenomenon as a synthesis of the ideas of modern Karl Marx into the structure of ideas by the ancient Buddha. ―Whenever the ethical or moral value of activities or conditions is questioned, the value of religion is involved; and all deep-stirring experiences invariably compel a reconsideration of the most fundamental ideas, whether they are explicitly religious or not.‖ (Encyclopaedia of Religion and Ethics). This paper tries to discuss the role of Buddhism in Modern Indian social problematic reference to context.

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Sinh, Ninh Thị. "The Rise of Vietnamese Nuns: Views from the Buddhist Revival Movement (1931–1945)." Religions 13, no. 12 (December 5, 2022): 1189. http://dx.doi.org/10.3390/rel13121189.

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In this article, with the aim of better understanding the development of Vietnamese Buddhist nuns, the period of the Buddhist revival movement is investigated. This event is considered a turning point for Vietnamese Buddhism. In addition, it will help to shed light on the status of Vietnamese nuns. In this article—which is mainly based on archival documents kept in the National Overseas Archives (the French colonial archives held at the Archives Nationales d’Outre-Mer) and the National Archives Center I, Buddhism periodicals, and memoirs—the status of Vietnamese women during the French colonial period is clarified, as well as the positive effects of the colonial regime in regard to the change in women’s perceptions. Then, the differences in the nuns’ situation in three regions are analyzed. Finally, an exploration is conducted into the rise of nuns during the revival movement and the emergence of reformist nuns. Indeed, it is reformist nuns that have shaped the image of modern Vietnamese nuns. Moreover, they also created a direction by which the following generations could continue along, as well as playing an important role in the Vietnam Buddhist Sangha.

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Nguyễn, Quang Lê. "Phật giáo trong bối cảnh lễ hội dân gian các nước Đông Nam Á." SCIENTIFIC JOURNAL OF TAN TRAO UNIVERSITY 3, no. 6 (April 7, 2021): 22–26. http://dx.doi.org/10.51453/2354-1431/2017/175.

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Buddhism which originated in northern Indian was influenced to mainland Southeast Asian (includes Thailand, Laos, Cambodia, Myanmar and Vietnam) from the early years of A.D. Undergone a long history, Buddhism has deeply influenced the spiritual life as well as on customs of those countries. However, depending on factors of natural environment, society as well as local culture, in each country, Buddhism has shown a flexible approach, adapting itself to different conditions and local ideas. Each nation adopted Buddhism in a unique way according to its national characteristics. Buddhism has assimilated in indigenous religion of host society. The process of indigenization of Buddhism in each country is clearly expressed in a kind of folklore - Folklore Festival in Southeast Asian. This paper focuses on studying Buddhism in context of folklore festivals in mainland Southeast Asian.

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Vu, Hong Van. "The influence of taoism on the folk beliefs of the vietnamese." Russian Journal of Vietnamese Studies 6, no. 4 (December 24, 2022): 51–60. http://dx.doi.org/10.54631/vs.2022.64-111099.

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The traditional culture of Vietnam, in addition to typical indigenous folk beliefs, also includes three systems of ideas imported from outside Buddhism, Taoism, and Confucianism. In those three ideological systems, Buddhism and Confucianism are very easy to evaluate and comment on, because the two religions have been used by the feudal Vietnamese dynasties and respect is the national religion; such as Buddhism under the Ly Dynasty and Tran Dynasty; Confucianism under the Le Dynasty and Nguyen Dynasty. Particularly for Taoism, its influence was mainly on the folk, living with the common class in society. To consider correctly, few documents can be as authentic as Confucianism and Buddhism, when the activities of these two religions were well documented. However, the influence of Taoism on Vietnamese culture is undeniable. Based on researching ancient documents, and actual surveys in the provinces and cities of Vietnam, this research focuses on studying the influence of Taoism on the folk beliefs of Vietnamese in 3 beliefs: (1) Belief in worshiping the ancestors; (2) Belief in worshiping the Mother Goddess; (3) Belief in worshiping the village Tutelary god.

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Syunnerberg, Maxim. "The 1963 Buddhist Crisis in South Vietnam: course of events and its nature. Part I. Three paths - one state: Buddhism, Confucianism and Catholicism in Vietnam by the 1960s." South East Asia Actual problems of Development, no. 3 (52) (2021): 282–97. http://dx.doi.org/10.31696/2072-8271-2021-3-3-52-282-297.

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The Buddhist crisis of 1963 became one of the most important events in the Republic of Vietnam (1955–1975), as well as in the history of Vietnamese Buddhism in the 20th century. The close interweaving of the political, religious and ideological components of the crisis, the difficulty of reliably assessing the motivations of all parties involved in it, the presence of a number of external and internal factors predetermined different views of the essence and nature of this conflict, not allowing them to be given an unambiguous interpretation. The publication, which will consist of several parts, reproduces the main event outline of the crisis, identifies the role of key participants and demonstrates possible options for revealing the nature of this phenomenon. In the first part of the article, the author gives a brief description of the existing approaches to the Buddhist crisis. Special attention is paid to the religious and political processes of the first half of the 20th century, which predetermined the final clash.

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Gordienko, Elena V. "A EUROPEAN IN THE VIETNAMESE PANTHEON. THE CULT OF BACTERIOLOGIST ALEXANDER YERSIN (1863–1943) IN MODERN VIETNAM." RSUH/RGGU Bulletin. "Literary Theory. Linguistics. Cultural Studies" Series, no. 9 (2021): 25–48. http://dx.doi.org/10.28995/2686-7249-2021-9-25-48.

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The article examines the cult of the bacteriologist, the discoverer of the plague bacillus Alexandre Yersin (1863–1943) in modern Vietnam. The cult of Yersin developed in the place of his burial near the city of Nha Trang in the south of Vietnam, and Yersin is worshiped there both as a rural guardian spirit in the Vietnamese folk religion (thành hoàng), and as a bodhisattva in Mahayana Buddhism, although he was not a Buddhist. One of the Buddhist temples in which he is worshiped was previously his office. Meanwhile, Buddhist cult is closely related to the popular veneration of the scientist. Worship of Yersin as a guardian spirit takes place at his grave. An important feature of the cult is that the popular veneration of Yersin was supported by the state: in 2013, a biography of Yersin was published in which his merits are referred as a basis for honoring him as the patron spirit of the area. In addition, secular ceremonies in honor of Yersin contain elements of religious practices rooted in the Vietnamese belief in the existence of the spirits of the dead and their active influence on the daily life of living people. I consider the veneration of Yersin as a new syncretic cult of post-secular Vietnam which give evidence of the vitality of traditional beliefs and their ability to develop in changing social conditions.

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Schober, Juliane. "The Theravāda Buddhist Engagement with Modernity in Southeast Asia: Whither the Social Paradigm of the Galactic Polity?" Journal of Southeast Asian Studies 26, no. 2 (September 1995): 307–25. http://dx.doi.org/10.1017/s0022463400007128.

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In the Buddhist countries of Southeast Asia, that is Burma, Thailand, Laos, Cambodia, and, to some extent, Vietnam, the articulation of secular and religious authority developed in historically particular ways. Scholars have explained these historical changes in terms of religious and political modes of constructing and negotiating power characteristic of the galactic polities of Southeast Asia and their Theravāda Buddhist tradition, such as state-saṇgharelations and the notion that one's position within the social hierarchy is perceived as a function of, and hence validated by, one's ability to engage in merit-making ritual exchange to support the Buddhist dispensation generally and thesaṇghain particular. Trevor Ling has argued that the differences created by country-specific developments in the social history of Buddhism in Southeast Asia are more significant than communalities found in the Pali scriptural tradition.

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Tran, Loan Thi, and Mai Thi Ngoc Nguyen. "The Process of Handling Materials before Digitizing the Heritage of Woodblocks of Vinh Nghiem Pagoda." Atlanti 27, no. 1 (October 16, 2017): 253–58. http://dx.doi.org/10.33700/2670-451x.27.1.253-258(2017).

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This article is based on the survey results of woodblocks of Vinh Nghiem Pagoda, in Tri Dung commune, Yen Dung district, Bac Giang province, Vietnam. From the survey results, the author group wishes to release the value of woodblocks of Vinh Nghiem Pagoda in history and at present on with regards to two aspects, archives and transmission of Vietnamese Buddhism tradition in general and Truc Lam Buddhism in particular. Especially, on the basis of assessing the process of handing the heritage of materials, the author group has learnt strengths and weaknesses of Vietnam in the process of handling woodblocks, an important phase in the digitization process.

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Walker, Trent. "A Chant Has Nine Lives." Journal of Vietnamese Studies 15, no. 3 (2020): 36–78. http://dx.doi.org/10.1525/vs.2020.15.3.36.

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The story of how Theravada Buddhism came to be adopted among urban Kinh communities in southern Vietnam challenges how scholars narrate Buddhist history. Focusing on the transformation of a single liturgical text—a chant, originally in the Pali language, to invite a monk to give a sermon—as it circulates across Thailand and Cambodia before its eventual translation from Khmer into Vietnamese in the mid-twentieth century, this essay reveals how chants grow as they circulate, how Theravada liturgies unsettle distinctions between classical and vernacular languages, and how ritual and ideological necessities shape translation in new cultural contexts.

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Pham, Tiet Khanh. "The market of Theravada Buddhism in folk culture of the Khmers in Vietnam." Voprosy kul'turologii (Issues of Cultural Studies), no. 5 (May 31, 2022): 420–26. http://dx.doi.org/10.33920/nik-01-2205-05.

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Literature is a cultural phenomenon and literary works represent national cultural values. Cultural elements, including belief — religion, exist in relation to each other and are reflected in the phenomena and relationships in literature. For the Khmer in Vietnam, Theravada Buddhism is the main religion and the main factor influencing the Khmer's way of thinking and behavior in all aspects, including folklore. Through this article, by methods of statistics, classification, analysis, generalization, etc., the author presents the manifestations of the philosophy of cause and effect, the concept of filial piety of Theravada Buddhism through images. Symbols, artistic details in Khmer folklore works.

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Truitt, Allison. "Quán Thế Âm of the Transpacific." Journal of Vietnamese Studies 12, no. 2 (2017): 83–107. http://dx.doi.org/10.1525/jvs.2017.12.2.83.

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Bodhisattvas are an essential element of the Pure Land branch of Mahayana Buddhism practiced in Vietnam and its diaspora. Many Vietnamese lovingly refer to Bodhisattva Quán Thế Âm as a “gentle mother,” and the circulation of her name and image constitutes a spiritual geography of the transpacific in distinctly Buddhist terms. Through a reading of two miracle tales, I argue that Quán Thế Âm mediates the divergent histories of Vietnamese refugees without dissolving the historical structures of difference that separate the diaspora from the homeland. Devotion to the bodhisattva should thus not be seen only in terms of Mahayana doctrine but also as the embodiment of an alternative ethics of how Vietnamese refugees make sense of their place in the aftermath of war.

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Thị Thu Hằng, Nguyễn, and Cao Đại Đoàn. "Renewal plans, teaching and learning at the Vietnam Buddhism Academy." Journal of Science, Educational Science 61, no. 1 (2016): 129–35. http://dx.doi.org/10.18173/2354-1075.2016-0015.

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Hoàng Thi Tho. "Situation of Research on Buddhism in Vietnam: Achievements and Issues." Studies in Confucianism 17, no. ll (August 2008): 273–310. http://dx.doi.org/10.18216/yuhak.2008.17..011.

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Gadkar-Wilcox, Wynn. "Existentialism and Intellectual Culture in South Vietnam." Journal of Asian Studies 73, no. 2 (March 4, 2014): 377–95. http://dx.doi.org/10.1017/s0021911813002349.

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Among the eclecticism and diversity of the intellectual marketplace in 1960s Saigon, frequent discussions of existentialism stand out. In popular scholarly journals and literary reviews, such as Bách khoa and Đại học, intellectuals, such as Nguyễn Văn Trung and Trần Thái Đỉnh, analyzed the relevance of the works of Malraux, Camus, and Sartre to Buddhism and to the situation of war-torn Vietnam. This article considers two possible reasons why existentialism appealed to intellectuals in South Du's Vietnam. First, it examines whether Vietnamese existentialists were searching for equivalency with Western nations. Second, it discusses how these authors saw existentialism as a useful way to refuse both capitalist and communist political positions.

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Et al., Phramaha Surachai Phutchu. "Influence of Zen Buddhism on Buddhadasa Bhikkhu." Psychology and Education Journal 58, no. 1 (January 29, 2021): 1563–71. http://dx.doi.org/10.17762/pae.v58i1.947.

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Zen is one of Mahayana Buddhism which is propagated in China, Korea, Japan, Vietnam, and many counties in the West. In Thailand Zen was known widespread because of Buddhadasa Bhikkhu’s translated works. Furthermore, he has studied and applied its teachings for developing Thai society through establishing Suan Mokkhabalarama. There is the center of study and practice the Dhamma which reflects the concept of Zen, such as Spiritual Theater, Curved Stone Court, Natural Uposatha, Dhamma Ships, Avalokiteshavara Bodhisattva’s Statue, and Nalike Pond. These places are strongly influenced by Dhamma puzzle of Koan and Zen garden arrangement which emphasize the cultivation of wisdom, living simple and in harmony with nature. In the term of Dhamma teaching Buddhadasa Bhikkhu mixes the principle of Theravada and Zen teachings properly, that is the principle of working with empty mind.

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Phan, Tu Anh. "Rahu – of Indian origin and the changes in the Southern Khmer culture." Science and Technology Development Journal 19, no. 3 (September 30, 2016): 47–56. http://dx.doi.org/10.32508/stdj.v19i3.485.

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Rahu is a god of darkness that originates from the myth of Churning Milky Ocean (Samudra Mantha) of Hinduism. However, when entering the Southern Khmer culture in Vietnam, Rahu’s name, beliefs and legends were reformed. The paper focuses on researching Rahu’s origin, analyzing and valuing the changes in the Southern Khmer culture and in the nations located in the sphere of Theravada Buddhism.

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Sari, Beti Rosita. "Contesting Religious Beliefs: The Experience of the Cham in Vietnam." International Journal of Interreligious and Intercultural Studies 2, no. 2 (October 18, 2019): 25–41. http://dx.doi.org/10.32795/ijiis.vol2.iss2.2019.449.

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Studies on Islam and Muslims in Vietnam are indeed very interesting to be understood and shared with other Muslims in the region. Historically, the Cham communities in Vietnam have converted over many years from Hinduism to Buddhism and to Islam. Today, the Cham communities are often associated with Islam, but this does not mean that they are all practicing the same rituals. However, even though they have different beliefs and orientations, the interactions among the Cham in their own community are still in harmony. I will argue that the differences between ethnic identities and religious orientations among the Cham in Vietnam have been influenced by their interactions with outsiders and their transnational networks. This study tries to capture the religious orientations among the Cham in Vietnam and how they maintain their harmonious livelihood and social interaction in the community. Furthermore, it takes a qualitative approach through observations, in-depth interviews and review literature. The observations and in-depth interviews occurred in May-June 2014 in Ho Chi Minh City and Phan Rang Province in Central Vietnam.

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Chu, Tuan Van. "A philosophical assessment of the changing trends of Buddhism in contemporary Vietnam." XLinguae 13, no. 3 (June 2020): 40–50. http://dx.doi.org/10.18355/xl.2020.13.03.05.

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Thị Mỹ Hạnh, Nguyễn. "The peaceful nature of Buddhism in Vietnam diplomacy from past to present." Journal of Science, Educational Science 61, no. 6B (2016): 100–109. http://dx.doi.org/10.18173/2354-1075.2016-0106.

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Knorozova, Ekaterina Yu. "THE IMAGE OF INDRA IN VIETNAMESE CULTURE: TRADITION AND MODERNITY." Southeast Asia: Actual Problems of Development, no. 3(56) (2022): 213–25. http://dx.doi.org/10.31696/2072-8271-2022-3-3-56-213-225.

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Indra in ancient Indian mythology is the god of thunder and lightning, the head of the gods, embodies primarily a military function, is also associated with fertility. Belief in Indra probably came to Vietnam with Buddhism. Indra was revered as the protector of the Buddha. The convergence of the images of Indra and Jasper Lord Ngok-hoang led to the fact that Indra began to be perceived as the patron of chess.

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42

Chu, Irene. "The Influence of Confucianism and Buddhism on Family Business in Taiwan and Vietnam." Academy of Management Proceedings 2019, no. 1 (August 1, 2019): 15033. http://dx.doi.org/10.5465/ambpp.2019.15033abstract.

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43

Bourdeaux, Pascal. "Réflexions sur l’institutionnalisation du bouddhisme Hòa Háo. Remise en perspective historique de la reconnaissance de 1999." Social Compass 57, no. 3 (September 2010): 372–85. http://dx.doi.org/10.1177/0037768610375521.

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Hòa Háo Buddhism celebrated its 60th anniversary in 1999. More than a million of its followers then came to its holy place (thánh đ a), the native village of its founder, Hu nh Phú S . This event, one of the most important pilgrimages that Vietnam has welcomed in recent decades, proved the vitality of a religious practice that had been obliged to express itself in a strictly private and individual way for a quarter of a century. It also set the seal on the conditional legal recognition of this at once local (the Western part of the Mekong delta) and transnational (Vietnamese overseas communities) religious movement as one of the country’s six established religions. This historical and historiographical review aims to emphasize the importance of collective memory and to clarify the implications of the religious regulation that, since 1999, has been redefining the institutionalization of Hòa H a Buddhism and the social role of its followers.

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Nguyen, Tho Ngoc, and Phong Thanh Nguyen. "Philosophical Transmission and Contestation." Asian Studies 8, no. 2 (May 20, 2020): 79–112. http://dx.doi.org/10.4312/as.2020.8.2.79-112.

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Southern Vietnam was reclaimed by the Vietnamese in the mid-seventeenth century. They first brought their folk Buddhism and various popular religions to new land; however, the bureaucratic system then forced the Chinese Han–Song dynasties’ institutionalized and politicalized Confucianism on the population. The arrival of the Chinese from overseas since the late seventeenth century marked the introduction of Qing Confucianism into Southern Vietnam, shaping the pro-Yangming studies among local literati. Many writers claim that Qing Confucianism had no impact on Vietnam. Obviously, however, these writers ignored the diversity of Vietnamese Confucianism in the new frontiers in the South. Qing Confucianism was truly absorbed into many aspects of life among the local gentry, popularizing the so-called pro-Yangming studies.The article aims to study the transmission, contestation, transformation, and manipulation of Qing Confucianism in Southern Vietnam by penetrating deeper into the life, career, mentality, merits, and influence of local Confucianists and reviving the legacies of practical learning in local scholarship. The research discovers that the practical learning of Qing Confucianism dominated the way of thinking and acting of local elites, affecting ideological, educational, cultural and socio-economic domains of local society. However, the domination of the classical Confucian orthodoxy and the lack of state-sponsored institutionalization in late feudal periods, as well as the later overwhelming imposition of Western civilization under French colonial rule, seriously challenged and downgraded the impacts of Qing Confucianism in Vietnam. Therefore, Yangming studies were once transmitted but had limited impact on Vietnam.

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Cohen, Erik. "Spirit mediumship and the state in mainland Southeast Asia: A comparative perspective." Journal of Southeast Asian Studies 51, no. 1-2 (June 2020): 72–94. http://dx.doi.org/10.1017/s0022463420000223.

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This comparative study examines the complex, changing configurations of the relationships between the state and mediumship cults, under different regimes and histories in three Southeast Asian states and China. Spirit mediums are endowed with charismatic authority, owing to their access to the supernatural sphere, which stands in implicit tension with the authority of the state. This tension underlies state–mediumship relationships in Southeast Asia, but leads to diverse dynamics, according to the place of religion in each state. In the atheist, communist/post-communist states (China and Vietnam) mediumship is primarily approached as a political issue; in Buddhist Thailand as a religious issue, and in multicultural Malaysia, where Islam is the official religion, as a legal issue. Tensions prevail particularly in the communist/post-communist states, where there has been a resurgence of mediumship cults, even as these are officially proscribed as ‘superstitions’. In Thailand tensions have been ameliorated by a gradual amalgamation of the cults and popular Buddhism, while in Malaysia tensions are prevented by controls over religious practices. Further research on the relatively neglected issue of the relationship between the state and mediumship cults in the emergent regions of the world is suggested.

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Phong, Nguyen Van. "Mindfulness meditation moderates the relationship between five prohibitions of Buddhism and subjective wellbeing." Linguistics and Culture Review 6 (January 10, 2022): 291–305. http://dx.doi.org/10.21744/lingcure.v6ns2.2081.

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Vietnam is a country of religious diversity, in which Buddhism has the most significant participation. In addition to practicing the Five Precepts, many Vietnamese people have registered for active mindfulness meditation classes recently. This fact has received significant attention from scientists to add to the evidence of previous studies. Enrich the research literature, so the study explores the role of mindfulness meditation practice as a moderator of the relationship between five precepts practice and subjective perception well-being of Vietnamese adults. This study was conducted through a cross-sectional survey using an intentional sampling technique (n=200). Multivariable linear regression analysis and moderator regression were applied to prove the hypotheses. Research results show a positive and meaningful relationship between practicing mindfulness meditation, practicing the five precepts and feeling subjective happiness. In particular, mindfulness meditation acts as a moderating variable between the practice of the five sexes and the subjective feeling of happiness.

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Tana, Li. "Towards an environmental history of the eastern Red River Delta, Vietnam, c.900–1400." Journal of Southeast Asian Studies 45, no. 3 (September 3, 2014): 315–37. http://dx.doi.org/10.1017/s0022463414000319.

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This article focuses on the eastern region of the Red River Delta, Vietnam, between the tenth and sixteenth centuries. This area was an important centre of economic and population growth in Đại Việt in the thirteenth and fourteenth centuries, and nurtured Đại Việt's sophisticated and renowned ceramics industry, hosted leading schools of Vietnamese Buddhism and bred a rising class of scholars and bureaucrats. The region's rapid rise as an economic and political centre was, however, also the key to its undoing. The sudden spike in population density, and the intensive logging carried out for ceramic production, and temple and ship building, overtaxed the area's natural resources. The burden on the local ecology was exacerbated by the Trần dynasty's dyke building project, which shifted the river's course. The ensuing environmental deterioration might have been one major reason for the Vietnamese forsaking the large-scale ceramic production in Chu Đậu, deserting their main port, Vân Đồn, and for the Chinese abandoning a historical maritime invasion route.

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Nguyen, Tho Ngoc. "When the Sage Becomes a “God”." Asian Studies 8, no. 2 (May 20, 2020): 17–50. http://dx.doi.org/10.4312/as.2020.8.2.17-50.

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Southern Vietnam’s tradition has been mainly built on Confucian ideology, although it is a transformed one. There have been two types of Confucianism in the region: state-sponsored and mass Confucianism. During the period of the late nineteenth and early twentieth centuries, under harsh colonial rule, a number of messianic religious movements emerged. The Minh Đức Nho giáo Đại đạo sect (MĐNGĐĐ, founded in 1932 in Trà Vinh province) is one such movement. The sect takes Confucian norms and values as its basic platform and further acculturates and transforms the philosophical values and rituals of Buddhism, Daoism, and Caodaism, as well as popular religions, to consolidate its settings.This article uses fieldwork––survey data and written documents––and applies historical particularism and acculturation theories, as well as the concepts of “standardization” and “de-standardization” by Watson (1985), to generalize the birth and features of MĐNGĐĐ in the local context. The study provides a comprehensive means to access the history of social thought in pre-modern Vietnam and possible principles of Confucian propagation and transformation in the country. The study finds that Confucianism may easily transform into a religious institution if the civilizing missions of local elites are missing.

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Christie, Jan Wisseman. "The Medieval Tamil-language Inscriptions in Southeast Asia and China." Journal of Southeast Asian Studies 29, no. 2 (September 1998): 239–68. http://dx.doi.org/10.1017/s0022463400007438.

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Early inscriptions written in Indian languages and scripts abound in Southeast Asia. Literacy in the very early states of Southeast Asia — aside from the portion of north Vietnam annexed by China — began with the importing, by local rulers, of modified cults of Buddhism or Hinduism, and the attendant adoption of Sanskrit or Pali language for the writing of religious texts. Later, in the seventh century, a broader range of texts began to appear on permanent materials, written in indigenous languages. Given the importance of religion in spearheading the development of indigenous literacy in Southeast Asia, it is not surprising that the north Indian languages of Sanskrit and Pali have had considerable long-term impact upon the linguistic and intellectual cultures of Southeast Asia.

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Thu Trang, Trương, and Nayan Deep Singh Kanwal. "The Fusion between Buddhism and Mother Goddess Worship in Vietnam through the Image of Nam Hai Bodhisattva." Journal of Humanities and Social Sciences Research 3, no. 1 (June 2021): 67–74. http://dx.doi.org/10.37534/bp.jhssr.2021.v3.n1.id1084.p67.

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Journal articles on the topic 'Buddhism Vietnam'

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