Relevant bibliographies by topics / Vietnamese Religion

Academic literature on the topic 'Vietnamese Religion'

Author: Grafiati
Published: 10 December 2022
Last updated: 29 January 2023

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Journal articles on the topic "Vietnamese Religion"

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Hien, Tran Thi Thao. "The Changes in the Religious and Belief Life of Vietnamese People in the Current Period: From Practice to Policy." Global Academic Journal of Humanities and Social Sciences 4, no. 6 (November 13, 2022): 199–206. http://dx.doi.org/10.36348/gajhss.2022.v04i06.001.

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The cause of national renewal under the Communist Party of Vietnam's leadership has been over three decades. Among the great and historically significant victories of the doi moi cause, it is impossible not to mention the victories in theoretical thinking and religious policies of the Party and the State of Vietnam. This study focuses on analyzing and explaining the changes in the religious and religious life of Vietnamese people today; the process of renewing awareness to reforming religious policies of the Party and the State of Vietnam; several discussion issues that need further clarification on Vietnam's beliefs and religion policy in the period of international integration; at the same time, propose several solutions to improve the policy of belief and religion; correct orientation of Vietnamese people's belief and religious activities in the process of Vietnam's international integration.
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Cuong, Nguyen Anh, Do Quang Hung, Nguyen Huu Thu, Nguyen Viet Hung, Pham Quoc Thanh, Vu Bao Tuan, and Tran Mai Uoc. "From Changes in Religious Policy to Consequences for Freedom of Religion and Belief in Vietnam." Academic Journal of Interdisciplinary Studies 11, no. 6 (November 5, 2022): 71. http://dx.doi.org/10.36941/ajis-2022-0150.

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Vietnamese laws and the ideals of the Communist Party of Vietnam have made it possible for everyone to practice their beliefs and religion. Vietnam is now among the nations with the greatest variety and quantity of religious and philosophical beliefs. Due to the increasing development of religion and belief in Vietnam, the law needs to be improved to ensure the Vietnamese people's freedom of religion. The article focuses on analyzing major awareness points about religion and belief that occurred during the foundation and development of Vietnam since this is the root cause of changes in religious freedom in this country. As a result, it helps to answer the following questions: Is Vietnamese law on religion and belief up to par with the international standards of laws? Do Vietnamese citizens have the freedom to practice their religion and beliefs? The article also demonstrates the primary expressions of contemporary religious life in Vietnam. Received: 29 July 2022 / Accepted: 5 September 2022 / Published: 5 November 2022
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Dror, Olga. "Establishing Hồ Chí Minh's Cult: Vietnamese Traditions and Their Transformations." Journal of Asian Studies 75, no. 2 (April 29, 2016): 433–66. http://dx.doi.org/10.1017/s0021911815002041.

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After Vietnam's August Revolution in 1945, Hồ Chí Minh was venerated as the center of a newly created political religion that eventually became part of the Vietnamese religious landscape. This article traces the origins of Hồ Chí Minh's veneration and his own role in cementing his image not only as the leader of the nation but as the Uncle, the head of the Vietnamese national family. Through an examination of Hồ Chí Minh's first (auto)biography, it explores some of the means employed to achieve these results. Hồ Chí Minh's cult transformed the nation and altered Vietnamese cultural traditions. It served to acquaint people with the new order and to create and perpetuate people's loyalty to the newly formed state entities. This article looks at how Hồ Chí Minh went from being the master of his own cult to losing control over it and becoming its employee.
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Phuong, Nguyen Thi. "Religion, Law, State, and covid-19 in Vietnam." Journal of Law, Religion and State 8, no. 2-3 (December 16, 2020): 284–97. http://dx.doi.org/10.1163/22124810-2020010.

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Abstract The Vietnamese state has issued numerous measures to prevent the spread of covid-19 in the country. This paper shows how the state used the law to manage religious activities for the purpose of public health during the epidemic. We argued that because of legal, institutional, and religious factors, the Vietnamese state was successful in establishing cooperation with religious organizations to implement measures restricting religious activities to limit the spread of the epidemic in the country.
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Nguyen, Thuy Ho Hoang. "Exploring the Association between Religious Values and Communication about Pain Coping Strategies: A Case Study with Vietnamese Female Cancer Patients." Theory and Practice in Language Studies 8, no. 9 (September 1, 2018): 1131. http://dx.doi.org/10.17507/tpls.0809.04.

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This study explores the association between the values of dominant religions in Vietnam and the communication about pain coping strategies employed by Vietnamese women who have cancer. Data was collected by means of in-depth interviews with twenty-six Vietnamese female cancer patients. Content analysis was then utilised to describe and interpret the women’s pain talks. Participants proposed six religion-related pain coping strategies, including accepting pain, bearing pain on one’s own, trying to change karma, being positive about pain, managing to forget pain and sharing pain when it becomes unbearable. The findings reflected that the religious values of Confucianism and Buddhism are associated with the patients’ communication about the strategies they employed to cope with their pain. Moreover, the language of communicating pain coping could be mapped onto the categories of passive language and active language, within the religion framework. The research has thus also confirmed the role of language in the communication about pain experience.
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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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Gordienko, Elena. "Vietnamese Cult of the Tutelary Spirits (Thành Hoàng) and its Place in the Vietnamese Folk Religion." Культура и искусство, no. 10 (October 2022): 1–12. http://dx.doi.org/10.7256/2454-0625.2022.10.38939.

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This article discusses the cult of the tutelary spirits (thành hoàng) in Vietnam. These are spirits venerated as patrons of villages, rural communities and urban areas in Vietnam are expected to protect area against calamities, disasters, epidemics, wars, etc. These are mythical, historical and pseudo-historical characters who have merits to the area and its inhabitants. The veneration of them is rooted in the traditional culture. It is an integral part of the Vietnamese folk religion (tín ngưỡng dân gian Việt Nam). The spirits of the area are included in the pantheon of numerous deities and spirits (thần) worshipped by the Vietnamese nowadays despite the anti-religious policy of the Communist Party of Vietnam (in the second half of the 20th century). The article describes the main features of the Vietnamese folk religion, which is the context in which the thành hoàng cult still exists, describes the role of the cult and its connections with other phenomena of the Vietnamese folk religion. Our comparison of the thành hoàng cult with similar cults of neighboring peoples allows to identify the influence of alien religious and philosophical systems - Taoism, Confucianism, Buddhism, Christianity, ideologies of the 20th century. This comparative analysis allows to reconstruct the origins and milestones in the development of the thành hoàng cult. The cult has not previously been studied by Soviet and Russian orientalists. I propose the first systematic description of the cult, its place in the Vietnamese religious system and its origins.
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Nguyen, Son Nam. "The question of “equality” in freedom of religion in Vietnam." Vestnik Yaroslavskogo gosudarstvennogo universiteta im. P. G. Demidova. Seriya gumanitarnye nauki 15, no. 3 (October 23, 2021): 418. http://dx.doi.org/10.18255/1996-5648-2021-3-418-421.

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The article is about how step by step, religious equality has become a solution in the process of ensuring religious freedom in the environment of religious pluralism and religious diversity. However, around the application of the equality solution, there have been arguments about its practical effectiveness. This article illustrates observations about equality in religious freedom in Vietnam, which are based on scientific methods: analysis, synthesis, and comparison. The research results confirm that the equal solution has proved consistent with the characteristics of the Vietnamese socialist state and Vietnamese culture tolerance and posed challenges to recognizing religious organizations’ legal status in Vietnam
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Tran, Anh-Dao, and Hanna Ragnarsdottir. "Students of Vietnamese Heritage." International Journal of Bias, Identity and Diversities in Education 3, no. 2 (July 2018): 15–30. http://dx.doi.org/10.4018/ijbide.2018070102.

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Studies of immigrant students in upper secondary school in Iceland often highlight low attendance rates and early school departure. This article interrogates this view through an exploration of the perspectives of 13 students of Vietnamese heritage in two upper secondary schools. The article mobilizes multicultural education which sees education as inclusive, insisting on valuing diversity and equal opportunity regardless of gender, religion, belief, ethnicity, race, socioeconomic status, disability, or other statuses. Analysis of interviews shows that students, despite their positive feelings towards their teachers and their belief that their teachers were trying to do their best, understood that they were perceived to be deficient due to their lack of Icelandic language proficiency. Teachers' perceptions were thus limited, and they overlooked the students' academic and heritage resources that could have provided advantages in the learning process and contributed to student motivation and attainment.
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Pelzer, Kristin. "On Defining "Vietnamese Religion": Reflections on Bruce Matthews' Article." Buddhist-Christian Studies 12 (1992): 75. http://dx.doi.org/10.2307/1389956.

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Dissertations / Theses on the topic "Vietnamese Religion"

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Padgett, Douglas M. "Religion, memory, and imagination in Vietnamese California." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3255506.

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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2007.
Title from PDF t.p. (viewed Nov. 19, 2008). Source: Dissertation Abstracts International, Volume: 68-03, Section: A, page: 1023. Advisers: Robert A. Orsi; Jan Nattier.
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Li, Lu. "FOR THE BEST INTERESTS OF ORPHANS: GENDER, RACE, AND RELIGION IN VIETNAMESE ADOPTION." OpenSIUC, 2019. https://opensiuc.lib.siu.edu/dissertations/1672.

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Situated within the historiography of transnational child adoption, this dissertation explores the history of transnational child adoption from Vietnam by Americans in the Vietnam War. This story of Vietnamese adoption begins with comparing and contrasting representations of American and Vietnamese parenthood during the War. While American servicemen and women were highly praised for their humanitarianism in Vietnam and portrayed as good mothers and fathers to Vietnamese children, Vietnamese women were depicted as prostitutes, bar girls, and potential enemies in American public memory. This dissertation argues that the sexualized representation of Vietnamese women and the focus on American humanitarianism provided justifications for the transnational adoption of Vietnamese children but concealed the violence of the War that led to the displacement of Vietnamese children in the very beginning. It also shows how racial and religious relations in the U.S. complicated the picture of Vietnamese adoption. African American civil rights movement at home motivated black social workers to fight for the rights of black families to adopt black children domestically and transnationally. Meanwhile, American adoptive parents were subject to the scrutiny of Catholic orphanage directors in Vietnam and American social workers who tried to uphold religious matching in adoption. Finally, this dissertation ends with exploring controversies around Operation Babylift, a US government-sponsored evacuation of Vietnamese “orphans” to the US. Labeled as a humanitarian operation, the Babylift invoked criticism over its morality as more than 130 children were killed by an airplane crash and hundreds of children ended up being illegally brought to the US for adoption.
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Tran, Nhiem Thai. "The relationship between second generation leaders' sense of valuation by first generation leaders and their retention in the Vietnamese Church in America." Thesis, Nyack College, Alliance Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3707924.

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The purpose of this study is to analyze the sense of valuation that members of the younger Vietnamese generation receive from church leadership and the effect of this perception of valuation on the church’s retention of the younger generation. The motivation for this study arose out of an intergenerational conflict which has existed for some years between the first and second generations of Vietnamese church leaders and members. The researcher proposed that merging potential leaders of the younger Vietnamese generation into church leadership would increase retention of the younger generation in the Vietnamese churches. In order to test this hypothesis, a survey was created and filled out by three groups of second generation Vietnamese: Group A consisted of those who have remained in the Vietnamese Church; Group B included those who had once attended a Vietnamese Church, but have left and are now attending a non-Vietnamese Church; and Group C was comprised of those who once attended a Vietnamese Church, but now are not attending any church. Thus, the participant groups included one “retained” group and two “un-retained” groups. The seven-question survey was designed to evaluate seven possible issues related to retention, each touching in some way upon the Second Generation’s sense of valuation by the First Generation. The researcher tabulated and analyzed the differences in the responses between the three groups. The results of the study show that valuation of the younger Vietnamese by the first generation is an essential component for making disciples and retaining and developing future leaders within the immigrant Vietnamese church community.

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Nguyen, Daniel Xuan-Vu. "Pauline Freedom: Idolatry and the Vietnamese Ancestor Cult." Trinity Lutheran Seminary / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=trin1455712662.

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Hoang, Linh. "Rebuilding religious experience Vietnamese refugees in America." Saarbrücken VDM Verlag Dr. Müller, 2007. http://d-nb.info/991427629/04.

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Roszko, Edyta [Verfasser], Chris [Akademischer Betreuer] Hann, and Burkhard [Akademischer Betreuer] Schnepel. "Spirited dialogues : contestations over the religious landscape in Central Vietnam’s littoral society / Edyta Roszko. Betreuer: Chris Hann ; Burkhard Schnepel." Halle, Saale : Universitäts- und Landesbibliothek Sachsen-Anhalt, 2011. http://d-nb.info/1025352424/34.

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Thers, Alain. "Les autels religieux, analyseurs des dynamiques subjectives dans les processus d'interculturation chez les migrants vietnamiens : une approche en psychologie interculturelle." Thesis, Bordeaux 2, 2012. http://www.theses.fr/2012BOR21925/document.

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Notre présence de 1990 à 2010 en qualité d’éducateur spécialisé sur Beaubreuil, quartier de la ville de Limoges, Haute-Vienne, nous a permis d’accompagner, d’observer et de prendre part pendant plus de vingt années aux processus migratoires vietnamiens. Durant tout ce temps nous avons pu constater d’un point de vue psychologique que les ruptures consécutives à l’exil, puis au choc culturel né du contact avec la société d’accueil, ont fait surgir chez les individus des problématiques complexes, notamment identitaires. Dans l’exil, pour faire face aux risques psychosociaux provoqués par l’instabilité de leur structure psychique et de leur système culturel, les vietnamiens ont investi l’espace public et l’espace privé proposés par la culture d’accueil. Ces démarches, multiples, leur ont permis dans le réaménagement de ces espaces, de retrouver, de recréer, les éléments perçus par eux comme fondamentaux de leur culture d’origine, nécessaires et indispensables au travail de rééquilibrage psychique. En France, l’injonction culturelle vietnamienne d’élaboration d’autels religieux au sein de leurs habitations a conduit les personnes à réinterpréter, au sein de dynamiques subjectives, la question des différentes composantes de leur identité, personnelle et sociale, culturelle et religieuse. Les interactions entre l’injonction de la culture d’origine et l’espace proposé par la culture d’accueil ont conduit les sujets à engager des transformations, des modifications dans l’élaboration de leurs autels religieux. En ce sens ces élaborations rendent compte et constituent des analyseurs particulièrement pertinents des processus d’interculturation
Our presence from 1990 to 2010 as a social worker in Beaubreuil, district of the city of Limoges, Haute-Vienne, allowed us to support, observe and take part for over twenty years in the Vietnamese migration processes. All this time, we noted from a psychological perspective, that ruptures, resulting from the exile, then from the culture shock, were born by contacts with the host society, have given rise to individuals, complex problems including identity ones. In exile, to face the psychosocial risks caused by the instability of their psychic structure and their cultural system, the Vietnamese have invested public and private areas offered by the host culture. These approaches, multiple, allowed them in the redevelopment of these areas, to find, to recreate the elements perceived by them as fundamental in their native culture, necessary and essential to their work of psychic restructuring. In France, the cultural injunction of religious altars development in the private sphere has led them to reinterpret in a subjective way the question of the different components of their identity personal and social, cultural and religious The interactions between the native culture injunction and the space proposed by the host culture has engaged transformations, changes in the elaboration of religious altars. In that way, they are reflecting and are forming analyzers, particularly relevant to us, the intercultural exchange process
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"Vietnamese values: Confucian, Catholic, American." Tulane University, 1987.

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Ethnographic fieldwork was conducted among the Vietnamese refugees of New Orleans from 1983 to 1986. That fieldwork focused on Vietnamese values and community life. The fieldwork was designed to question certain prevailing, rather monolithic understandings of culture and values and to provide an alternative model for the study of culture and values Vietnamese culture, and any culture for that matter, can be fruitfully understood and studied as a 'library' of conflicting values 'texts.' Values are 'texts' for desirable behavior, feeling, thinking, and relating within a culture or community; values are expressions of what a culture thinks it means to be human and what the goal of human life is. Values texts can and do conflict because a culture, far from being a monolithic entity, is historical and in process; a culture is a conversation of texts, a dialogue, as to what it means to be human, not the conclusion of a syllogism The fieldwork revealed that the Vietnamese cultural library contains three significant sets of texts: Confucian, Catholic, and American. The Confucian texts are essentially concerned with proper relationships in the family and community. The Catholic texts are essentially concerned with the proper relationship to the supernatural. And the American texts are more concerned with individual freedom and self-determination. Conflict among sets of texts does exist but, more importantly, conflict exists within each set of texts as well. Vietnamese culture may be understood as a series of conflicts among values associated with the cultural domains of religion, kinship, ethics, aesthetics, gender, and economics
acase@tulane.edu
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Le, Jennifer Linh. "The Religiosity of Vietnamese Americans." Thesis, 2011. http://hdl.handle.net/1969.1/ETD-TAMU-2011-05-9247.

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Religion is a deeply important tradition in many people's lives, especially for those forced to leave abruptly their homes and loved ones and resettle in a foreign land. Religion not only provides spiritual guidance but also social networks, comfort, and moral standards, among many others things. I chose to study the beliefs and practices of Vietnamese American Buddhists and Catholics as well as the relationship between those two groups in the U.S. The Vietnamese present an interesting case because of their collective status as a well-publicized immigrant, formerly refugee, population that is now well-established in this country. With my research, I was able to test five hypotheses. I wanted to determine the degree of transnationality, tension between the religious groups, conversion, and ancestor worship. Secondarily, I assessed any differences regionally. In order to test my hypotheses, I conducted 60 quantitative surveys. I sampled from the Houston and Minneapolis-St. Paul Vietnamese communities. Transnationality, or ties to the homeland, was more prevalent for Buddhists than Catholics as I had hypothesized. There was a minute degree of tension present, however, generally with older members of the first generation cohort. Traditional Vietnamese ancestor worship was not more prevalent with Buddhists than with Catholics. I was unable to sample enough religious converts in order to test my conversion hypothesis. In terms of differences across regions, all variables other than national identity as well as an indicator of transnationality were statistically insignificant. This data helps fill a nearly 30-year gap in the research in this area and focuses specifically on the Vietnamese population which many studies have been unable to do. In addition to my quantitative study, I also conducted qualitative fieldwork at four primary research and three secondary research sites in the Minneapolis-St. Paul and Houston metropolitan areas. Twenty-five to thirty hours were spent at each primary location observing the members, volunteers, dress, interactions, normative and deviant behaviors during services, socialization, languages spoken, attentiveness, racial diversity, and additional activities provided by the religious organization to the membership. This fieldwork gave me a better understanding of this community in a religious context.
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Peché, Linda Ho. "Searching for the spirit(s) of diasporic Viet Nam : appeasing the ancestors and articulating cultural belonging." 2013. http://hdl.handle.net/2152/21438.

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This dissertation contributes an interpretation of the ancestral altar tradition among Vietnamese American first and second generation practitioners. It traces the contours of the shifting transformations in domestic religious practice, specifically the transnational and diasporic dimensions in people's lives. I address how and toward what ends the "spiritual" is accessed, experienced and/or transformed in the materiality of everyday life, in the context of a complex relationship to a diasporic homeland and an emerging second generation. The research was conducted in Houston, Dallas, Austin, San Antonio (Texas), Carthage (Missouri), Sài Gòn (Viet Nam) and Pulau Galang (Indonesia). I make two main assertions. The first is that domestic religious practices matter in exploring issues of cultural citizenship and belonging. As a collection of things, I explain how altar assemblages are constituted through the purposeful and chance encounters of the practitioner(s), which is a way to talk about the global (such as transnational mobilities or the discourses about diasporic citizenship) through the intimately local. My second claim is that ideas of cultural citizenship can intersect with religious motivations and practices, and that they happen (are performed, imagined and circulated) transnationally, or more precisely, translocatively. I document how practitioners' and groups of practitioners' struggle to combat the (current Vietnamese) state's interventions in re-narrating the circumstances of their exile and also the relative invisibility they face as historical subjects in the United States. By carefully examining ancestral altars as a constitution of "things" and as situated "spaces," I address various facets of what they are and how they work -- as ways to express a familial or diasporic imaginary; or as assemblages of things that are both intimately meaningful and private, yet situated at the intersections of geopolitical engagements and cultural politics.
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Books on the topic "Vietnamese Religion"

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Vietnamese Catholicism. [Harvey, La.]: Art Review Press, 1992.

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Cadière, L. M. Religious beliefs and practices of the Vietnamese. Clayton, Vic: Centre of Southeast Asian Studies, Monash University, 1989.

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Vietnamese supernaturalism: Views from the southern region. London: Routledge, 2003.

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Ninh, Thien-Huong T. Race, Gender, and Religion in the Vietnamese Diaspora. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57168-3.

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Dorais, Louis-Jacques. Fleur de lotus et feuille d'érable: La vie religieuse des Vietnamiens du Québec. [Québec]: Dép. d'anthropologie, Université Laval, 1990.

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Borup, Jørn. Religion, kultur og integration: Vietnameserne i Danmark. København: Museum Tusculanum, 2011.

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The role of religion in ethnic self-identity: A Vietnamese community. Lanham: University Press of America, 1985.

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Thi, Hien Nguyen, ed. Spirits without borders: Vietnamese spirit mediums in a transnational age. New York: Palgrave Macmillan, 2011.

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Martin, Baumann. Migration, Religion, Integration: Buddhistische Vietnamesen und hinduistische Tamilen in Deutschland. Marburg: Diagonal-Verlag, 2000.

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Nguyễn, Kim Hưng. The book of three vehicles of Caodaism doctrine: Complete set of the books: grade: Small vehicle, Medium vehicle, Superior vehicle. Hà Nội: Nhà xuá̂t bản Tôn giáo, 2009.

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Book chapters on the topic "Vietnamese Religion"

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Ninh, Thien-Huong T. "Structural Hierarchies and Fragments Among Vietnamese Caodaists." In Race, Gender, and Religion in the Vietnamese Diaspora, 177–96. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57168-3_5.

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Ninh, Thien-Huong T. "Vietnamese Catholic Humanitarian Organizations Across US–Cambodia Borders." In Race, Gender, and Religion in the Vietnamese Diaspora, 105–39. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57168-3_3.

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Brown, T. Louise. "Politics, economics and religion: a revolution in Vietnamese society." In War and Aftermath in Vietnam, 131–54. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003244257-7.

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Ninh, Thien-Huong T. "Contextualizing the Research." In Race, Gender, and Religion in the Vietnamese Diaspora, 1–56. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57168-3_1.

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Ninh, Thien-Huong T. "The Virgin Mary with an Asian Face." In Race, Gender, and Religion in the Vietnamese Diaspora, 57–104. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57168-3_2.

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Ninh, Thien-Huong T. "The Caodai Mother Goddess in Diasporic Disjunctures." In Race, Gender, and Religion in the Vietnamese Diaspora, 141–76. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57168-3_4.

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Ninh, Thien-Huong T. "Conclusion." In Race, Gender, and Religion in the Vietnamese Diaspora, 197–208. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57168-3_6.

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Hoang, Chung Van. "Modernity and Religious Reconfiguration: A Vietnamese Perspective." In New Religions and State's Response to Religious Diversification in Contemporary Vietnam, 27–58. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58500-0_2.

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Ninh, Thien-Huong T. "Mobilizing Ethnic-Religious Transnationalism Through Humanitarian Assistance: Vietnamese Catholic US–Cambodia Relations." In Migration, Transnationalism and Catholicism, 209–34. London: Palgrave Macmillan UK, 2016. http://dx.doi.org/10.1057/978-1-137-58347-5_9.

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Werner, Jayne S. "God and the Vietnamese Revolution: Religious Organizations in the Emergence of Today’s Vietnam." In Atheist Secularism and its Discontents, 29–53. London: Palgrave Macmillan UK, 2015. http://dx.doi.org/10.1057/9781137438386_2.

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Conference papers on the topic "Vietnamese Religion"

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Nizhnikov, Sergei, and Le Thi Hong Phuong. "Specificity of Mahayana Buddhism in Vietnamese Intracultural Religious Communication." In 7th International Conference on Education, Language, Art and Inter-cultural Communication (ICELAIC 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201215.351.

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2

Tran, Binh. "Queer Deities of Dao Mau - A Vietnamese Indigenous - And Its Religious Tolerance Toward Gender Diversity." In The Twelfth International Convention of Asia Scholars (ICAS 12). Amsterdam University Press, 2022. http://dx.doi.org/10.5117/9789048557820/icas.2022.083.

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3

Pérez-Pereiro, Alberto, and Jorge López Cortina. "Cham Language Literacy in Cambodia: From the Margins Towards the Mainstream." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.15-3.

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Abstract:
The Cham language has been written since at least the 4th Century. As such it is the oldest attested language of all of the Austronesian languages. This literary heritage was transmitted using locally modified forms of Indian scripts which were also used to write Sanskrit. With the loss of Cham territories to the Vietnamese, many Cham became displaced and the literary culture was disrupted. In addition, the adoption of Islam by the majority of Cham led many of those who continued to write to do so in variations of the Arabic script. However, the literary potential of the language in Cambodia has not been fully realized in either script – with village scholars using it almost exclusively for religious tracts and for very limited local audiences. In 2011, the United States Embassy initiated a program to encourage the protection of Cham culture and heritage. This Cham Heritage Expansion Program ran from 2011 to 2017 and resulted in the operation of 13 schools in which over 2,500 students of different ages were taught the traditional Cham script. This effort was accompanied by the development of a now significant number of local Cham intellectuals throughout the country who are dedicating themselves to the expansion of the use of Cham as a written language in all aspects of daily life. This presentation documents the way in which interest in this long-neglected writing system was rekindled, and the new avenues for personal and communitarian expression that are being opened by the propagation of Cham literacy. It also presents current developments in the formalization of Cham language education in the country, including the possibilities of bringing the language into the school system.
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