Academic literature on the topic 'Buddhists in Vietnam'
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Journal articles on the topic "Buddhists in Vietnam"
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MOYAR, MARK. "Political Monks: The Militant Buddhist Movement during the Vietnam War." Modern Asian Studies 38, no. 4 (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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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 (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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Thao Nguyen, SJ. "Inculturation for mission: The transformation of the French Notre-Dame des Victoires into Our Lady of La Vang in Vietnam 1998." Missiology: An International Review 45, no. 2 (2017): 180–90. http://dx.doi.org/10.1177/0091829616669958.
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The article discusses the indigenization of the French Notre-Dame des Victoires into Our Lady of La Vang in Vietnam in 1998. It argues that the La Vang project was a missionary strategy employed by the church to engage in mission through dialogue with Vietnamese culture and religions in a postcolonial period. The article also demonstrates that because Vietnamese Catholics and Buddhists share their common practices and experience spiritual transformation through devotion to Mary and Guan-yin (the Buddhist female Bodhisattva), interreligious dialogue between Vietnamese Buddhists and Catholics will become more fruitful, given the discovery of significant commonalities between the two traditions. In addition, the transformation of the French Notre-Dame des Victoires into the image of a Vietnamese woman helps the Church rediscover Vietnamese cultural roots through which a contextual theology for the Vietnamese needs to be constructed and developed.
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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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Hüwelmeier, Gertrud. "Bazaar Pagodas – Transnational Religion, Postsocialist Marketplaces and Vietnamese Migrant Women in Berlin." Religion and Gender 3, no. 1 (2013): 76–89. http://dx.doi.org/10.1163/18785417-00301006.
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After the fall of the Berlin Wall and the breakdown of the East German Socialist government, thousands of former contract workers from Vietnam stayed in the then reunified Germany. Due to their resulting precarious economic situation, a large number of these migrants became engaged in small business and petty trade. Some of them, women in particular, have become successful entrepreneurs and wholesalers in recently built bazaars in the eastern parts of Berlin. Most interestingly, parts of these urban spaces, former industrial areas on the periphery of Germany’s capital, have been transformed into religious places. This article explores the formation of female Vietnamese Buddhist networks on the grounds of Asian wholesale markets. It argues that transnational mobilities in a post-socialist setting encourage border-crossing religious activities, linking people and places to various former socialist countries as well as to the Socialist Republic of Vietnam. Further, by considering political tensions between Vietnamese in the eastern and western part of Berlin, this contribution illustrates the negotiation of political sensitivities among diasporic Vietnamese in reunited Germany. Based on ethnographic fieldwork among female lay Buddhists, it focuses on entrepreneurship and investigates the relationship between business, migration and religious practices.
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Denney, Stephen. "Religion and Dissent in Vietnam." Journal of Interdisciplinary Studies 18, no. 1 (2006): 136–52. http://dx.doi.org/10.5840/jis2006181/28.
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Religions have served various dissident movements in Vietnam. The two indigenous sects--Hoa Hao and Cao Dai--were founded in the early twentieth century and became forces for the anti-colonial, and later anti-communist, movements in Vietnam Catholics and Buddhists played major roles in South Viemam's political scene, while they were both suppressed in the North. Protestant Christians constitute only a small portion of the overall population, but have become linked to nationalist movements among the ethnic minorities of the Highlands. Viemam's communist regime has pursued a heavy-handed policy of anti-religious repression in North Vietnam since 1954, and continued this policy after reunification of the two Viemams in 1975. Capitalist-style economic reforms began in 1986, allowing for more openness in the society, and emboldening religious leaders and other dissidents. However, the regime still cracks down on religious groups and leaders perceived as a political threat to the Communist Party's monopoly of power. With the decline of Marxist-Leninist ideology in society, religions may become alternative repositories of moral values for Vietnam.
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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 (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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Van, Vu Hong. "THE BUDDHISM CULTURAL HERITAGE IN THE CULTURAL LIFE OF VIETNAMESE PEOPLE." Humanities & Social Sciences Reviews 8, no. 3 (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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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 (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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Gable, Mike. "Engaged Buddhism Enhances Christian Missiology and Congregations Le bouddhisme engagé est un appui pour la missiologie et les communautés chrétiennes Engagierter Buddhismus fördert christliche Missiologie und Gemeinden El budismo comprometido amplifica la misionología y las congregaciones cristianas." Mission Studies 25, no. 1 (2008): 77–102. http://dx.doi.org/10.1163/157338308x293936.
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AbstractIn this article, the author explains how "liberative dialogue" with a Socially Engaged Buddhist may enhance the tasks of Christian missiology and North American Christian church congregations as they seek God's reign of personal and social harmony. By deeply listening to Engaged Buddhists such as the Vietnam monk Thich Nhat Hanh, we may discover new ways, become further convinced of our current practices, and possibly improve our methods to carry on Jesus' liberative mission as he proclaimed in Luke 4: 16–19. From the Christian Liberation perspective of Fr. Gustavo Gutiérrez, the author examines some of the different yet common themes, goals and methods that are shared by Engaged Buddhism. The insights gained from our investigation of these two men from Latin America and Asia will broaden our missiological horizons. Likewise, they will encourage our appreciation of meditation, inculturation, reconciliation, inter-religious dialogue, and action for solidarity in these faith traditions. The conclusion will offer a variety of contributions to Christian missiology and practical suggestions for our churches that are the fruit of deep listening and dialogue with Engaged Buddhism. At this time in history, God knows we need all the collaboration we can muster for individual and global justice and peace. Dans cet article, l'auteur explique comment le « dialogue de libération » avec un bouddhiste engagé socialement peut dynamiser les tâches de la missiologie chrétienne et des communautés ecclésiales nord-américaines dans leur recherche du royaume de Dieu, royaume d'harmonie personnelle et sociale. L'écoute profonde de bouddhistes engagés comme le moine vietnamien Thich Nhat Hanh peut nous faire découvrir des voies nouvelles, nous rendre plus convaincus dans nos pratiques habituelles, et peut être améliorer nos méthodes pour accomplir la mission libératrice de Jésus proclamée en Luc 4, 16–19. A partir de la perspective de la libération chrétienne du P. Gustavo Gutiérrez, l'auteur examine les thèmes, objectifs et méthodes du bouddhisme engagé, qui sont divers tout en gardant un aspect commun. Nos horizons missiologiques sont élargis par ces intuitions latinoaméricaines et asiatiques tout spécialement et cette étude nous fera apprécier la méditation, l'inculturation, la réconciliation, le dialogue interreligieux et l'activité de solidarité dans ces traditions de foi. La conclusion apportera sa contribution à la missiologie chrétienne et des suggestions pratiques à nos communautés, fruit de cette écoute profonde et de ce dialogue avec le bouddhisme engagé. A ce moment de notre histoire, Dieu sait si nous avons besoin de toute la collaboration que nous pouvons mettre en œuvre en vue de la justice et de la paix personnelle et globale. In diesem Artikel erklärt der Autor, wie der "befreiende Dialog" mit einem sozial engagierten Buddhisten die Perspektiven christlicher Missiologie und nordamerikanischer Gemeinden fördern kann, wenn sie Gottes Herrschaft für persönliche und soziale Harmonie suchen. Wenn wir aufmerksam hinhören auf engagierte Buddhisten wie den vietnamesischen Mönch Thich Nhat Hanh, können wir neue Weisen entdecken, von unseren aktuellen Praktiken besser überzeugt werden und möglicherweise unsere Methoden verbessern, die befreiende Mission Jesu weiterzuführen, wie er sie in Lukas 4,16–19 verkündete. Von der Perspektive christlicher Befreiung Gustavo Gutiérrez' untersucht der Autor einige der verschiedenen, aber auch gemeinsamen Themen, Ziele und Methoden, die auch engagierte Buddhisten teilen. Während unsere missiologischen Horizonte mit diesen Einsichten aus Lateinamerika und besonders auch Asien ausgeweitet werden, will diese Studie unsere Wertschätzung von Meditation, Inkulturation, Versöhnung, interreligiösem Dialog und Handeln für die Solidarität in diesen Glaubenstraditionen fördern. Die Schlussfolgerung bietet eine Bandbreite von Beiträgen zur christlichen Missiologie und praktische Anregungen für unsere Kirchen an, die die Frucht tiefen Hinhörens und Dialogs mit dem engagierten Buddhismus sind. Zu diesem geschichtlichen Zeitpunkt können wir weiß Gott jede Mitarbeit brauchen, die wir einbringen können, für persönliche und globale Gerechtigkeit und Frieden. En este articulo, el autor explica cómo el "diálogo liberador" con un budista socialmente comprometido puede fortalecer la misionología cristiana y a congregaciones eclesiales cristianas de América del Norte, ya que ellas buscan el reino de Dios de la armonía personal y social. Al escuchar profundamente a budistas comprometidos como al monje vietnamita Thich Nhat Hanh podemos descubrir nuevos caminos, convencernos más de nuestras prácticas actuales y probablemente mejorar nuestros métodos para llevar adelante la misión liberadora de Jesús como él la proclamó en Lucas 4,16–19. Desde la perspectiva de una liberación cristiana del P. Gustavo Gutiérrez, el autor analiza algunos de los temas, metas y métodos diferentes, sin embargo comunes que se comparten con el budismo comprometido. Como nuestros horizontes misionológicos se amplían desde estas comprensiones desde América Latina y particularmente desde Asia, este estudio nos animará en nuestra valoración de la meditación, inculturación, reconciliación, diálogo interreligioso y acción por la solidaridad en estas tradiciones de fe. La conclusión ofrecerá una seria de aportes a la misionología cristiana y sugerencias prácticas para nuestras iglesias que son el fruto de una escucha y un diálogo profundo con el budismo comprometido. En este momento de la historia, Dios sabe que necesitamos toda la colaboración que podamos suscitar, para la justicia y paz individuales y globales.
Dissertations / Theses on the topic "Buddhists in Vietnam"
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Dao, The Duc. "Buddhist pilgrimage and religious resurgence in contemporary Vietnam /." Thesis, Connect to this title online; UW restricted, 2008. http://hdl.handle.net/1773/6512.
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Van, Minh Pham. "Socio-political philosophy of Vietnamese Buddhism : a case study of the Buddhist movement of 1963 and 1966 /." View thesis View thesis, 2001. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030409.091316/index.html.
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Thesis (M. Sc. (Hons.))--University of Western Sydney, 2001."Research thesis submitted in fulfillment of the requirements for the degree of Master of Science (Honours) Social Ecology, School of Social Ecology and Lifelong Learning, University of Western Sydney, August 2001." Includes bibliographical references (leaves 398-400).
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Pham, Van Minh, University of Western Sydney, of Arts Education and Social Sciences College, and School of Social Ecology and Lifelong Learning. "Socio-political philosophy of Vietnamese Buddhism : a case study of the Buddhist movement of 1963 and 1966." THESIS_CAESS_SELL_Pham_V.xml, 2001. http://handle.uws.edu.au:8081/1959.7/382.
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This thesis examines the political activism of Vietnamese Engaged Buddhism in the 1960s, particularly the Struggle Movement for social justice and democracy of 1963 and the Peace Movement of 1966. It explores the Buddhist leaders' motives and their political means to deal with Saigon military government and senior advisors to the White House. The thesis sets out to prove that socially and politically Engaged Buddhism is inherent in the Buddhist tradition and not alien to Buddha's teachings. It also proves that Vietnamese Buddhism has always been engaged since the dawn of Vietnamese history. The Buddhism Peace Movement is assessed in accordance with Buddhist principles such as non-violence and non-attachment to temporal power. Except a few minor incidents, it was found that the Buddhist leaders strictly adhered to the non-violent principle and Vietnamese Engaged Buddhism could have provided a political alternative, the Politics of Enlightenment, which could avert the unnecessary destruction of the Vietnam WarMaster of Science (Hons) Social Ecology
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Ninh, Thi Sinh. "Le mouvement de rénovation bouddhique au Tonkin : le cas de l’Association bouddhique du Tonkin (1934-1945)." Thesis, Aix-Marseille, 2016. http://www.theses.fr/2016AIXM3077.
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Dans le contexte colonial, le bouddhisme était dans une situation critique. Du sud au nord, les appels des moines et des laïcs se font entendre en faveur d'une réforme en profondeur, comme le montre la voie de la rénovation bouddhique dans d'autres pays asiatiques, notamment en Chine. Fondée le 6 novembre 1934 par décision du Résident supérieur du Tonkin, l’Association bouddhique du Tonkin réunit autour de son projet un grand nombre de personnes, issues de classes sociales très différentes, afin d’œuvrer à la rénovation bouddhique. Ceci à destinations des fidèles comme des religieux avec l'objectif de rendre le bouddhisme conforme à sa doctrine, et en même temps adapté à la société dans laquelle ils vivent. En bénéficiant de nouveaux facteurs dans la vie culturelle et intellectuelle, l’Association bouddhique possède des outils modernes pour une meilleure compréhension et une diffusion plus large vers le public. Elle édite des livres et une revue, Đuốc Tuệ considérée comme son moyen privilégié pour guider les fidèles dans leur pratique quotidienne du bouddhisme dans un monde moderne. Le bouddhisme d’engagement social promu par l'association, démontre que la pratique du bouddhisme ne signifie pas seulement de prières, d’aller à la pagode et faire des offrandes. Le bouddhiste moderne c’est celui qui s’engage dans la société de son temps à travers des actions concrètes en respectant les valeurs morales bouddhiques. Par son influence dans la société, l’Association bouddhique est une version moderniste dans le domaine religieux, ce qui contribue à construire le bouddhisme moderne au Vietnam avec un nouveau visage et un nouvel esprit, l’esprit d’engagement socialIn the colonial context, Buddhism was in a critical situation. From north to south, under the influence of the movement to revive Buddhism in other Asian countries, especially in China, monks and lay people called for an extensive reformation. Founded on November 6 1934 by the decision of the governor of the Tonkin, the Tonkin Buddhist Association brought together a large number of members, from many different social classes to carry out the Buddhist revival and to address to two subjects, believers and monks, with the aim of bringing Buddhism as a religious consistent with its doctrine and the society in which they live. Inheriting the new factors in the cultural and intellectual lives, including the adoption of quốc ngữ, and the development of the press and publishing, Buddhist Association had the modern tools to explain and spread widely Buddhist teachings for better understanding to the public. It published books and magazine, Đuốc Tuệ (Flambeau de la Spiritualité), in the national language, considered as its preferred way to guide buddhism believers in their daily practice in the modern world. Social engagement of Buddhism promoted by the association, meant that the practice of Buddhism was that the modern Buddhists not only prayed, went to the temples, and offered, but also had to engage to their living society, through practical actions in accordance with the Buddhist moral values. Thanks to its influence of the society, the Tonkin Buddhist Association was a unique symbol of the innovation in the religious field, which contributed to building of the modern Buddhism in Vietnam with a new face and a new spirit, the spirit of social engagement
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Tran, Daniel Dao. "Basic biblical teachings in the context of three major religious worldviews in Viet Nam." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Nguyen, Thi Luyen. "Thich Nhat Hanh : sociologie de la trajectoire d’un maître zen (parcours religieux, trajets politiques, arrêts littéraires, correspondances sociales et destinations spirituelles)." Thesis, Bourgogne Franche-Comté, 2020. http://www.theses.fr/2020UBFCC006.
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Le vénérable Thích Nhất Hạnh est reconnu actuellement comme à la fois un maître zen, un grand théoricien du bouddhisme moderne, un professeur, un écrivain, un poète, et un visionnaire dans la vie politique, d’abord au Vietnam puis sur d’autres continents. Depuis plus d’un demi-siècle, Thích Nhất Hạnh est également réputé comme un rénovateur des pratiques méditatives raisonnées en rapport avec les argumentations d’ordre scientifique, et enfin comme constructeur d’un bouddhisme mondialisant. Cela lui apporte une carrure intellectuelle dans la sphère académique, une envergure spirituelle dans les milieux croyants, avec de grands impacts sociaux, culturels, religieux à travers le monde entier, avec plusieurs millions de fidèles, soutenus par un grand nombre d’implantations de temples de son école. Cette contribution utilise une combinaison de méthodes ethnographiques et sociographiques telles que l’analyse documentaire, la monographie des lieux et l’ethnographie des pratiques, les données statistiques et l’enquête quantitative par questionnaire, les entretiens non directifs sur la diversité des parcours des croyants et semi-directifs sur les impacts de Thích Nhất Hạnh sur l’univers des méditants, les récits et les dialogues entre disciplesThe venerable Thich Nhat Hanh is currently recognized as a Zen master, a great theorist of modern Buddhism, a professor, a writer, a poet, and a visionary in political life, first in Vietnam and then in others continents. For more than half a century, Thich Nhat Hanh has also been known as a renovator of reasoned meditative practices related to scientific arguments, and finally as a builder of globalizing Buddhism. This brings him an intellectual stature in the academic sphere, a spiritual caliber in the religious domain, with great social, cultural, religious impacts around the world, with several millions of followers, and the supports of a large number of Buddhist establishments. This study uses a combination of ethnographic and sociographic methods such as documentary analysis, monograph of places and ethnography of practices, statistical data and quantitative survey with questionnaire, non-directive interview on the diversity of paths of believers and the semi-structured interview on the impacts of Thích Nhất Hạnh on the world of meditators, the stories, the dialogues between disciples
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Nguyen, Dat Manh. "Crafting a Buddhist public: urban Buddhism and youth aspirations in late-socialist Vietnam." Thesis, 2020. https://hdl.handle.net/2144/42024.
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This dissertation examines the recent proliferation of Buddhist youth programs and of youth participation in Buddhism in contemporary Ho Chi Minh City, Vietnam. Drawing on twenty months of ethnographic fieldwork from 2016 to 2019, as well as in-depth interviews with Buddhist monastics, lay Buddhist youth, and educators, the dissertation investigates the collaborative endeavors between monastics and youth to develop a new modernist and youth-oriented Buddhism in response to young people’s social and emotional needs under the influence of urbanization, late-socialist economic growth, and cultural globalization. The dissertation provides a case study of the Temple of Wisdom (a pseudonym), one of the most prominent Buddhist temples that has pioneered the creation of Buddhist youth programs. The dissertation is divided into three key ethnographic chapters that examine the central components of the youth-oriented Buddhism: the creation of a new lay Buddhist educational curriculum with the incorporation of innovative media technology and pedagogies; the popularization of mindfulness meditation; and the construction of ethical citizenship through Buddhist volunteering activities. In developing these programs, monastics and lay youth are constructing an emerging, middle-class Vietnamese Buddhist public. The study shows that participants in this Buddhist public reformulate what constitutes “Vietnamese” Buddhist piety and community by fashioning a new generation of self-reflexive, (aspirational) middle-class lay Buddhists who actively contribute to the growing influence of Buddhist practices and discourses in Vietnam’s emergent public ethics. In approaching the crafting of the Buddhist public as a collaboration between monastics and youth, my dissertation reconsiders the dichotomy between modernist/institutional and devotional/popular Buddhism in Vietnam. It contributes to scholarly conversations on public religion and secularism in late-socialist contexts by illuminating how Buddhist actors navigate the complex entanglements between Buddhist ethics and market socialism. The dissertation shows that such processes of ethical coordination not only reshape the role of Buddhism in public ideals of social well-being and national culture, but also impact Buddhist youth’s endeavors at ethical self-cultivation. By highlighting youth experiences, it demonstrates that religion is playing an increasingly important role in the lives of Vietnamese youth, as young Vietnamese draw on religious ethics in their striving towards socio-economic mobility and well-being.
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Čechová, Šárka. "Buddhismus ve Vietnamu." Master's thesis, 2015. http://www.nusl.cz/ntk/nusl-349430.
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Author: Bc. Šárka Čechová Department: Civic Education and Philosophy Title: Buddhism in Vietnam Supervisor: Mgr. David Rybák, Ph.D., Department of Civics and Philosophy Faculty of Education of Charles University in Prague Abstract: The main theme of this work is Buddhism as the primary religion in Vietnam. Work is focused on providing the image of Buddhism as a whole and then to its entrance into the Vietnamese culture through periods of Chinese domination. Marginally also mention about other religions in Vietnam, and Vietnamese traditions and customs. In conclusion, I will dedicate the image of Vietnamese living in the Czech Republic, which is affected by the collision of two cultures. We will monitor historically conditioned cultural and religious assumptions that have contributed to easier integration of Vietnamese immigrants.
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Gossová, Markéta. "Sebeupalování v buddhismu." Master's thesis, 2016. http://www.nusl.cz/ntk/nusl-345334.
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The subject of this thesis is self-immolation in Buddhist countries. The author shows examples from both history and the present and interprets them as a ritualised pattern passed on from the fourth century until the present time, the continuity of which was based on literary tradition as well as on historical occurrences. She demonstrates that self-immolations in Vietnam and Tibet also follow the centuries long tradition and prove to have the same components. The author intends to answer the question of the origin of the tradition in Buddhism and its broad popularity compared to other forms of self-sacrifice. Reasons for self-immolations among the Buddhists might have been manyfold: to demonstrate their loyalty to the buddhist doctrine and the Buddha, to use it as means of attaining enlightment immediately or as a form of a political protest. All of the above can be understood as a sacrifice to the Three Jewels of Buddhism, i.e. the Buddha, the Drarma and the Sangha. The author also handles self-immolation in Buddhism as a question of ethics in order to present the problem in its completeness. In doing so, she concentrates on the point of view of the followers of Buddhism themselves. The phenomenon proves to have many forms and therefore even the Buddhists are nor united in their opinions....
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陳芳枝. "Buddhism and Communism: The Case for Synergy in Modern Vietnam." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/b2h944.
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碩士國立政治大學
國際傳播英語碩士學位學程(IMICS)
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The ideal of religious mobilization in those who adopt Marxism ideology seems to be skeptical; however, in a collective community, within the particular circumstance, the two contradict beliefs find their resolution to survive, work and develop together. The study on Vietnamese Communist and Buddhism indicates a possibility of a synergetic relationship between philanthropic organizations and authoritarian regime. The process that the two powers had to search for the mutual goal in different periods will be explored through the country’s history, under the allure of traditional culture.
Books on the topic "Buddhists in Vietnam"
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Thành, Liên. Thích Trí Quang, thần tượng hay tội đồ dân tộc? Ủy ban truy tố tội ác Đảng Cộng Sản Việt Nam xuất bản, 2013.
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Thành, Liên. Biến động miền Trung: Những bí mật chưa tiết lộ giai đoạn 1966-1968-1972. Tỏ̂ng hội Biệt Động Quân QLVNCH tại Hoa Kỳ, 2008.
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Biến động miền Trung: Những bí mật chưa tiết lộ giai đoạn 1966-1968-1972. Tỏ̂ng hội Biệt Động Quân QLVNCH tại Hoa Kỳ, 2008.
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Thành, Liên. Biến động miền Trung: Những bí mật chưa tiết lộ giai đoạn 1966-1968-1972. Tỏ̂ng hội Biệt Động Quân QLVNCH tại Hoa Kỳ, 2008.
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Thành, Liên. Biến động miền Trung: Những bí mật chưa tiết lộ giai đoạn 1966-1968-1972. The Author, 2009.
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Hà, Văn Tấn. Buddhist temple in Vietnam. 2nd ed. Thế giới Publishers, 2008.
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Huế ơi! oan nghiệt: Một phản ứng nhẹ về cuốn sách Biến động miền Trung. NXB Thương Huế, 2010.
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Donald, Elsie Burch. A model American. W F Howes, 2008.
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Hanoi, Vietnam) International Conference on the Buddhist Links Between India and Vietnam (2011. The Buddhist linkages between India and Vietnam. Indian Council for Cultural Relations, 2014.
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Tá̂n, Hà Văn. Chùa Việt Nam =: Buddhist temples in Vietnam. Khoa học xã hội, 1993.
Book chapters on the topic "Buddhists in Vietnam"
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Smith, R. B. "Vietnam: the ‘Buddhist Crisis’." In An International History of the Vietnam War. Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-09637-4_9.
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Smith, R. B. "Vietnam: the ‘Buddhist Crisis’." In An International History of the Vietnam War. Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-06451-9_9.
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Hoang, Chung Van. "Seeking Reconfiguration of Buddhism: The Great Mother’s Field of ESP." In New Religions and State's Response to Religious Diversification in Contemporary Vietnam. Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-58500-0_5.
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Goodman, John. "The Muslim Interface with the Buddhist World (and the Complex of Religions in Vietnam)." In The Minority Muslim Experience in Mainland Southeast Asia. Routledge, 2021. http://dx.doi.org/10.4324/9781003177227-8.
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Lam, Vinh-The. "The Buddhists and Trần Văn Hương government." In The History of South Vietnam. Routledge, 2020. http://dx.doi.org/10.4324/9781003108009-7.
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"The Buddhists and The Urban Anti-War Movement, 1964–7." In The Third Force in the Vietnam War. I.B. Tauris, 2018. http://dx.doi.org/10.5040/9781350989290.ch-004.
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Ford, Eugene. "The Buddhist World and the United States at the Onset of the Cold War, 1941–1954." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0002.
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This chapter talks about how the Buddhism of mainland Southeast Asia, the Theravada form of that religion, which is predominant everywhere in the region but Vietnam, interacted in significant ways with Japan's strategy in the Second World War. Most Japanese themselves were nominally Buddhists, though of the Mahayana school (like most Vietnamese). They appealed to sentiments of religious fraternity as part of their crusade to “liberate” the region from European colonialism and replace it with their own colonial system: a Greater East Asian “co-prosperity sphere” dedicated primarily to benefiting Japan. The chapter shows how Thailand had quickly yielded to the superior strength of the Japanese forces and entered into a strategic alliance.
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Ford, Eugene. "Enforcing the Code." In Cold War Monks. Yale University Press, 2017. http://dx.doi.org/10.12987/yale/9780300218565.003.0007.
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This chapter explains how the World Fellowship of Buddhists's (WFB) embrace of a socially engaged role for Buddhist monks corresponded to initiatives already in progress in Thailand, where the ecclesiastical establishment, under government auspices, had begun to increase clerical involvement in secular affairs. For American observers at the conference, the resolution bore implications for continuing U.S. efforts to exert a constructive influence on Buddhism in South Vietnam. The chapter shows how Thai Buddhist leaders would secretly become involved in these efforts. What emerged during 1964–66 was a pattern of triangular Buddhist diplomacy between Thailand, South Vietnam, and the United States that quietly mirrored the secular and more visible military strategic ties.
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McLaughlin, Sean J. "Ignoring Nosey Charlie." In JFK and de Gaulle. University Press of Kentucky, 2019. http://dx.doi.org/10.5810/kentucky/9780813177748.003.0008.
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This chapter surveys transformations in the international system from the summer of 1962 to Kennedy’s assassination in November 1963. In Vietnam, the Diem regime’s bloody repression of Buddhists and student protesters in mid-1963 sparked American revulsion and widespread distaste for the Kennedy administration’s wayward client state. As the situation in South Vietnam grew increasingly tumultuous, American embassy telegraphs out of Saigon revealed a profound distrust of French motives. The administration fixated on the notion that Roger Lalouette, the French ambassador, was plotting with the president’s brother, Ngo Dinh Nhu, to arrange a cease-fire with the Viet Cong and potentially secure a reunification deal with the North in exchange for the removal of American forces. Lalouette was indeed working with Nhu, but he was trying to hammer out a deal that would give the Kennedy administration a “peace with honor” and an opportunity to exit the country before the situation spiraled out of control. The Kennedy administration was unable to accept that French efforts to foster North-South dialogue were the logical byproduct of a long-standing regional peace policy, interpreting Lalouette’s actions instead as part of a sinister Gaullist conspiracy to drive Americans out of Southeast Asia.
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"Buddhism in Vietnam." In Proceedings of the XXII World Congress of Philosophy. Philosophy Documentation Center, 2008. http://dx.doi.org/10.5840/wcp22200861106.
Full textConference papers on the topic "Buddhists in Vietnam"
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Nguyen Thi, Dung. "The World Miraculous Characters in Vietnamese Fairy Tales Aspect of Languages – Ethnic in Scene South East Asia Region." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.13-1.
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Like other genres of folk literature, fairy tales of Vietnamese ethnicity with miraculous character systems become strongly influenced by Southeast Asia’s historical-cultural region. Apart from being influenced by farming, Buddhism, Confucianism, urbanism, Vietnamese fairy tales are deeply influenced by ethno-linguistic elements. Consequently, fairy tales do not preserve their root identities, but shift and emerge over time. The study investigates and classifies the miraculous tales of peoples of Vietnam with strange characters (fairies, gods, Buddha, devils) in linguistic and ethnographic groups, and in high-to-low ratios. Here the study expands on, evaluates, correlates, and differentiates global miraculous characters, and describes influences of creation of miraculous characters in these fairy tales. The author affirms the value of this character system within the fairy tales, and develops conceptions of global aesthetic views. To conduct the research, the author applies statistical methods, documentary surveys, type comparison methods, systematic approaches, synthetic analysis methods, and interdisciplinary methods (cultural studies, ethnography, psychoanalysis). The author conducted a reading of and referring to the miraculous fairy tales of the peoples of Vietnam with strange characters. 250 fairy tales were selected from 32 ethnic groups of Vietnam, which have the most types of miraculous characters, classifying these according to respective language groups, through an ethnography. The author compares sources to determine characteristics of each miraculous character, and employs system methods to understand the components of characters. The author analyzes and evaluates the results based on the results of the survey and classification. Within the framework of the article, the author focuses on the following two issues; some general features of the geographical conditions and history of Vietnam in the context of Southeast Asia’s ancient and medieval periods were observed; a survey was conducted of results of virtual characters in the fairy tales of Vietnam from the perspective of language, yet accomplished through an ethnography. The results of the study indicate a calculation and quantification of magical characters in the fairy tales of Vietnamese. This study contributes to the field of Linguistic Anthropology in that it presents the first work to address the system of virtual characters in the fairy tales of Vietnam in terms of language, while it surveys different types of material, origins formed, and so forth.
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Nguyen, Phuong Lien. "Conceptualizing Religions (Confucianism and Buddhism): From Poetic-Stories to Reality in Indochina." In GLOCAL Conference on Asian Linguistic Anthropology 2020. The GLOCAL Unit, SOAS University of London, 2020. http://dx.doi.org/10.47298/cala2020.14-1.
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Influenced by being situated between China and India, two historical giants, the people of the three nations of Viet, Lao and Khome exhibit strong histories of imported cultures. The religions of these regions, which closely connect to people’s lives, offer strong symbolisms of lifeworlds and enculturations. People in Indochina assign great significance to living and to interpersonal relationships, more so than toward deities and spiritual agents, as well as to the creation of the cosmos. Here, folk stories frequently include the ‘first man,’ the messages from which serve to educate society. This study aims to present that Indochinese poetic stories exhibit imported theories, the moral messages within which have reached levels of mastery in the literary genre, that is, the poetic story. These moral lessons emerge in texts such as Luc Van Tien (Vietnam), Thao Hung Thao Chuong (Lao) and Tum Tieu (Cambodia). Based on historical facts, these texts expose people’s attention to humanity’s opinions of Confucianism (China) and Buddhism (India). The stories also present differences and similarities, the descriptions of which can offer pathways to explaining social dynamics in modernity. As such, locating markers within figurative talk in this literary genre may inform theories in larger narratives and philosophical texts.