Interpretations About Hoa Anh State by Nguyễn Văn Giác (Thu Dau Mot University)
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The Influence of Hinduism Toward Islam Bani: Study of Religious Thought of Muslim Champa, Viet Nam
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ILMU USHULUDDIN THE INFLUENCE OF HINDUISM TOWARD ISLAM BANI: STUDY OF RELIGIOUS THOUGHT OF MUSLIM CHAMPA, VIET NAM Ismardi, Zulkifli, Kamiruddin, Afrizal Ahmad State Islamic University of Sultan Syarif Kasim Riau, Indonesia [email protected] Abstract: This article would like to traceabout: when is the emergence of Bani Islam, what is the teachings of Islam Bani,what is the influence of Hinduism toward Muslim worship of Bani Vietnamese, andwhat are the Vietnamese Muslim businesses in purifying/renewing their teachings. This article was conducted in NinhThuan Province, Vietnam in 2017. The subject of the study were the figures of the Champa Muslim community (Bani and Cham Islam), then the worshipers of the two groups above. The object of this research was Hindu effect on Bani Islam.The population in this research were the Bani religious figures and Cham Islam/Sunni whose numbers could not be identified completely because they were spread in various regions. The analysis that the author used in this study was a Qualitative Descriptive analysis. This article concludes thatin Vietnam there are two Islamic groups namely Cham Islam and Early Cham (Cham Bani). The way to worship the Cham Bani group was influenced by Hinduism, which has become a tradition of Vietnamese society before the arrival of Islam. This happened due to the unfinished Islamization process.Cham Bani's way of worship is still going on nowadays, even though there have been purification efforts from various parties to improve the way they worship. -
The Mandala Culture of Anarchy: the Pre-Colonial Southeast Asian International Society
The Mandala Culture of Anarchy: The Pre-Colonial Southeast Asian International Society Pandu Utama Manggala Australian National University, Australia Abstract Throughout the years, study on pre-colonial Southeast Asian international relations has not garnered major attention because it had long been seen as an integral part of the China- centred tribute system. There is a need to provide greater understanding of the uniqueness of the international system as different regions have different ontologies to comprehend its dynamics and structures. This paper contributes to the pre-colonial Southeast Asian literature by examining the interplay that had existed between pre-colonial Southeast Asian empires and the hierarchical East Asian international society, in particular during the 13th- 16th Century. The paper argues that Southeast Asian international relations in pre-colonial time were characterized by complex political structures with the influence of Mandala values. In that structural context, the Majapahit Empire, one of the biggest empires at that time had its own constitutional structures of an international society, albeit still sought close relations with China. Keywords: Pre-Colonial History, Southeast Asia, Mandala, Tributary System Introduction Southeast Asian countries were far from peaceful and stable under the tribute Throughout the years, study on pre- system. Fierce competition for survival and colonial Southeast Asian international domination had characterized the balance relations has not garnered major attention of power politics throughout the pre- because it had long been seen as an integral colonial era (Shu 2012b, p. 46). part of the China-centred tribute system. For that reason, there is a need to Moreover, Southeast Asia has often been provide greater understanding of the regarded as a political backwater uniqueness of the international system as compared to East Asia because Southeast different regions have different ontologies Asia as a region is seen as relatively to comprehend its dynamics and structures. -
The Cham of Vietnam: History, Society and Art Edited by Trần Kỳ Phương and Bruce M
Studies on Asia Book Review The Cham of Vietnam: History, Society and Art edited by Trần Kỳ Phương and Bruce M. Lockhart (Singapore: NUS Press, 2011. Pp 460 ISBN: 978-9971-69-459-3) Bookended by the penetrating and sweeping historiographical analyses of Michael Vickery and Bruce Lockhart (ARI and NUS), the contributors to this volume have broken new ground in scholarship on Cham studies, which, as Lockhart writes “pose[s] a thorny and awkward problem for scholars of Vietnam” (1). These original peoples (Dân Tộc Bản Địa) were at one time the dominant cultural force in the territory of the contemporary Vietnamese state before they were reduced to a culturally significant, yet comparatively small, minority population (Dân Tộc Tiểu Số). To move beyond this problem, Lockhart’s essay “Colonial and Post-Colonial Constructions of Champa” enlightens our understanding of French Orientalist and Vietnamese scholars who have seen Champa “From Hà Nội” and “From Saigon.” Lockhart develops some of the latest trends in scholarship on Champa, which include a greater emphasis on Cham as equally in contact with both the Indic and the Sinitic spheres and a greater emphasis on the unique vestiges (di tích) of Cham culture. With new archeological analysis provided by Ian Glover, Nguyễn Kim Dung, Yamagata Mariko, William Southworth, Allison Diem, Trần Kỳ Phương, John Guy, and Thành Phần, this volume fills in gaps in one of Southeast Asia’s most complex and incomplete records. Evidence is compiled such that a cultural continuity is delineated through the Neolithic record of the Sa Huynh, the early kingdom of Lín Yì, the apogee of the highly Indianized negara of Vijaya, and the last independent negara Panduranga, which overlaps with the homeland of the contemporary Cham Balamon Hindu and Bani Muslim populations of Bình Thuận and Ninh Thuận provinces. -
The Antagonist in the Trickster Tales of Trang Quynh
THE ANTAGONIST IN THE Trang Quynh tales series from TRICKSTER TALES OF the perspective of folklore 1 TRANG QUYNH Trang Quynh3 is a set of Vietnamese tales. It is recognized by Vietnamese folklore 2 Soratee Jaisa-ard scholars as a humorous tale emphasizing amusement. In Vietnamese, it is known as truyÖn c−êi, truyÖn hài h−íc or truyÖn kh«i Abstract hài which denotes a tale designed to entertain and amuse its audience.4 The This article explores the antagonists from story of Trang Quynh touches upon the tales of Trang Quynh, which are well- critical issues in society and social taboos. known trickster tales throughout Vietnam. It also aims at both upper and lower class The main antagonists in Trang Quynh’s people and the protagonist of the story is series comprise those in the royal court, enabled to do anything that he cannot do even the king himself, mandarins, rich in real life. In the world of tales, the landlords and even the mother Goddess at audience can find release from the the village shrine. The tales of Trang oppression that they endure in everyday Quynh can be interpreted as the farmers’ life. This topic will be discussed in more way of alleviating their hardship, as an detail later in this article. expression of their antagonism towards the ruling class and restrictive social According to the Thai scholar, Prakong rules. Meanwhile, Trang Quynh, the Nimmanahaeminda (1911: 20), a protagonist in the story, is regarded as the humorous tale is a “short story of non- hero or the representative of the people. -
1 BEGINNING 1. REASON 1.1.Nguyen Dynasty Is the Last Monarchy of Vietnam and Has Chosen Hue As the Capital City of the Country D
BEGINNING 1. REASON 1.1.Nguyen dynasty is the last monarchy of Vietnam and has chosen Hue as the capital city of the country during 143 years (1802-1945). Along with the establishment of state machine according to the centralization institution, the Nguyen emperors established and executed the ritual regulations and rites abundantly, strictly, methodically days by days, with an aim to affirm and reinforce the legitimacy and orthodoxy of the emperor, the dynasty as well as the noble position of Royal Family. The main ideal thought of the Ministry of Rites is that the system of royal festival has highlighted the aspiration of independence and self-control in the ideal, spiritual lives and in the viewpoint and world view of the Nguyen dynasty with the spirit “a country with a thousand years of civilization is now a united country” of an independent country which is different from China, and even Japan and South Korea which are countries of the same handwriting. Those ritual heritages are often called Nguyen court’s royal festival. From the influences originated from China, experiencing Dai Viet monarchies, Nguyen court’s royal festival was formed in the harmonious combination of Southern native factors with Western factors from the XVIIIth-XIXth century. Therefore, they are very typical, full of Vietnamese identities and stuff. Hence, royal festival is an important factor forming Hue culture, creating typical identity of Hue in the comparison with other cultures of the country. However, up to now, the assessments and researches on Nguyen court’s royal festival are insufficient. Statistics of Ministry of Culture and Information on festivals all over the country since 2003 didn’t mention Nguyen court’s royal festivals. -
The Complex of Hue Monuments, Introduction of Its
The Complex of Hue Monuments, introduction of its significances and considering for the future tourism development: Case study of Kim Long village and its frontal base town Le Vinh An Faculty of Architecture, Duy Tan University, Da Nang City, Viet Nam. Abstract First phrase of this paper aimed to introduce in general the significance of the Hue as a first UNESCO World Heritage site in Vietnam which has been recognized since December, 1993. Ancient Capital City of Hue (the Heritage site) located in the middle region of Vietnam developed as a base of Nguyen Dynasty and thrived as a capital of the Country from the early 19th century to middle 20th century. The Heritage site contained full concept of the typical Ancient Capital City of Vietnam which including the Citadel, Imperial Palaces, Impe- rial Tombs, Temples, Religious facilities and its surroundings great natural environment well known as Feng-shui concept are still remained. In second phase, this paper examines for considering on the current issues of Kim Long village and its frontal base town for future development. Kim Long village is well known as a first base of the Capital city of Hue during 17thcentury to 18th century under period of Nguyen Lords in Cochin-china of Vietnam. Located at West-South side of the Hue Citadel, Kim Long village is famous for tourism, well known as interfere zone between politic center and religious center of the Heritage site, which hasn’t been cultivated for development yet. Keywords: Vietnam | Hue | Nguyen Dynasty | UNESCO | World Heritage Selected paper: Seminar and Workshop Establishment of the Network for Safeguarding and Development of the Cultural Heritage in the Mekong Basin Countries. -
Culture & History Story of Cambodia
CHAM CULTURE & HISTORY STORY OF CAMBODIA FARINA SO, VANNARA ORN - DOCUMENTATION CENTER OF CAMBODIA R KILLEAN, R HICKEY, L MOFFETT, D VIEJO-ROSE CHAM CULTURE & HISTORY STORYﺷﻤﺲ ISBN-13: 978-99950-60-28-2 OF CAMBODIA R Killean, R Hickey, L Moffett, D Viejo-Rose Farina So, Vannara Orn - 1 - Documentation Center of Cambodia ζរចងាំ និង យុត្ិធម៌ Memory & Justice មជ䮈មណ䮌លឯក羶រកម្宻ᾶ DOCUMENTATION CENTER OF CAMBODIA (DC-CAM) Villa No. 66, Preah Sihanouk Boulevard Phnom Penh, 12000 Cambodia Tel.: + 855 (23) 211-875 Fax.: + 855 (23) 210-358 E-mail: [email protected] CHAM CULTURE AND HISTORY STORY R Killean, R Hickey, L Moffett, D Viejo-Rose Farina So, Vannara Orn 1. Cambodia—Law—Human Rights 2. Cambodia—Politics and Government 3. Cambodia—History Funding for this project was provided by the UK Arts & Humanities Research Council: ‘Restoring Cultural Property and Communities After Conflict’ (project reference AH/P007929/1). DC-Cam receives generous support from the US Agency for International Development (USAID). The views expressed in this book are the points of view of the authors only. Include here a copyright statement about the photos used in the booklet. The ones sent by Belfast were from Creative Commons, or were from the authors, except where indicated. Copyright © 2018 by R Killean, R Hickey, L Moffett, D Viejo-Rose & the Documentation Center of Cambodia. All rights reserved. No part of this book may be reproduced or utilized in any form or by any means, electronic or mechanical, including photocopying, recording, or any information storage and retrieval system, without permission in writing from the publisher. -
The Vietnamese Historical Sources Project a Proposal
THE VIETNAMESE HISTORICAL SOURCES PROJECT A PROPOSAL - CHING-HO A. CHEN, Litt. D. Visiting Professor Center for Vietnamese Studies Southern Illinois University Carbondale, Illinois CONTENTS: I. Vietnamese Hi s torical Sources -De finition and Ch~racteristics. II. The Introduction and Publication of Vi etriamese Historical Sources. III. The Aim, Requirements and Financing of th~ Project. IV. Work Schedule. • -1- I. Vietnamese Historical Sources - D~fi~ition and ·characteristics The term "Vietnamese Historical Sources'' ment i oned here refers only to the work compiled by the Vietna me s e dynastic governments and Vietnamese scholars. It does not include materi als on Vietnamese history which come from China, Japan, Europe and other sources. Chinese and Japanes e scholars usually r e fer to the Vietnamese his torical sources as "Anname s e Books" )3. tf)5f.., while the Ecole Francaise d'Extreme-Orient (Hanoi) c l assified them as "Fonds Annamites". Vietnamese Historical Sources can generally be classified into the following three categories : . 1. Official dynastic histories, biographies, topographical records, law codes, collected statutes, dictionaries and collecte d essays and poems compiled and published by the various dynastic governments of Vietnam. 2. Works written by Vietnamese people in Chinese or in Chu Nom (demotic Vietnamese writing ). These include history, geography, historical dissertations, collected lege nds, essays, travels, family registers or genealogical records, religious records and collected literary works. 3. The Imperial Archives of the Nguyen dynasty, popularly known as Chau-Ban Trieu Nguyen (~ 1~1 ~i~· A common virtue of the various categories of Vietname se historical sources is that most of them are rich in on-the -spot records collected by local writers. -
Adoption of Chinese Imperial Ideal Troughout the History of Vietnamese Monarchy
ADOPTION OF CHINESE IMPERIAL IDEAL TROUGHOUT THE HISTORY OF VIETNAMESE MONARCHY Sobolewski Leszek, Master, University of Warsaw, Faculty of Oriental Studies The purpose of the paper is to show patterns according to which Vietnamse monarchs adopted Chinese Confucian model of monarchy in different periods of Vietnamese history. In the first part I give a very short description of what this Confucian model was. Then I introduce some basic information about Southeast Asian style of kingship, as well as argue that it is possible to perceive some elements of it in Vietnamese legends and historiographical narratives concerning the ancient period of Vietnamese history. In the part that follows I describe the Vietnamese monarchy during the first centuries of independence (the period of Ly and Tran dynasties). Although the monarchs of that time used the Chinese title of emperor as well as adopted several Chinese attributes of imperial power, their sources of legitimacy had a strong local flavour and their concept of power seems to have many important differences in comparison to China. However, troughout the 14th century Neoconfucian philosophy was gaining prominence among the Vietnamese elites, which led to the establishment of the Ho dynasty- the first which had Confucianism as its official ideology. This trend became even stronger after the short-lived conquest of Vietnam by the Ming troops in early 15th century. After the country became independent again, the new Le dynasty established a bureaucratic Confucian regime and Vietnamese monarchs adopted the way of govern of Chinese emperors. However, the new system proved unstable and collapsed in 16th century. -
Indigenous Cultures of Southeast Asia: Language, Religion & Sociopolitical Issues
Indigenous Cultures of Southeast Asia: Language, Religion & Sociopolitical Issues Eric Kendrick Georgia Perimeter College Indigenous vs. Minorities • Indigenous groups are minorities • Not all minorities are indigenous . e.g. Chinese in SE Asia Hmong, Hà Giang Province, Northeast Vietnam No Definitive Definition Exists • Historical ties to a particular territory • Cultural distinctiveness from other groups • Vulnerable to exploitation and marginalization by colonizers or dominant ethnic groups • The right to self-Identification Scope • 70+ countries • 300 - 350 million (6%) • 4,000 – 5,000 distinct peoples • Few dozen to several hundred thousand Some significantly exposed to colonizing or expansionary activities Others comparatively isolated from external or modern influence Post-Colonial Developments • Modern society has encroached on territory, diminishing languages & cultures • Many have become assimilated or urbanized Categories • Pastoralists – Herd animals for food, clothing, shelter, trade – Nomadic or Semi-nomadic – Common in Africa • Hunter-Gatherers – Game, fish, birds, insects, fruits – Medicine, stimulants, poison – Common in Amazon • Farmers – Small scale, nothing left for trade – Supplemented with hunting, fishing, gathering – Highlands of South America Commonly-known Examples • Native Americans (Canada – First Nations people) • Inuit (Eskimos) • Native Hawaiians • Maori (New Zealand) • Aborigines (Australia) Indigenous Peoples Southeast Asia Mainland SE Asia (Indochina) • Vietnam – 53 / 10 M (14%) • Cambodia – 24 / 197,000 -
History of Hue Ebook.Pages
History of Hue: Travelers’ Cliff Notes The events in Hue between 1802-1946 forever changed Vietnam. It’s a story worth reading, if you want to better understand the country. Travel Is Zen 1st Edition Introduction .........................................................3 Two Dynasties Become One ................................3 Establishing the French Connection ...................4 Reign of Gia Long ................................................4 Tu Duc: Christians Become a Threat ..................5 Dong Khanh: Era of French Puppets ..................6 Exiling the Uncooperative ...................................6 Khai Dinh: The Ultimate Puppet .........................7 Bao Dai: The Last Emperor .................................7 First Indochina War ............................................8 Full Circle: A Country Divided ............................8 Introduction Hue, Vietnam, is often described as the “ancient” capital of Vietnam. If you consider Philadelphia as the “ancient” capital of the United States, then the descriptor is an accurate one. Otherwise, a more apt adjective for Hue might be “short-lived” capital of Vietnam. Semantics aside, the events in Hue roughly 200 years ago altered the country’s trajectory and shaped Vietnam’s modern destiny. To understand Vietnam, you need to understand how the Nguyen family dynasty came to power (and clung to power) with the help of the French. This short e- book gives you the low-down on who’s who in Hue, providing historical context when you visit the Citadel, Imperial Tombs, and Thien Mu Pagoda. Two Dynasties Become One A sleepy land for most of the country’s chronological record, Hue’s chapter of Vietnamese history became significant around 1802. Until 1802, there was no unified country named Viet Nam. Instead, there were two dominant empires that fought each other for centuries: the Le Dynasty ruled Dai Viet, which was the Red River Delta region in the north (today’s cities of Hanoi and Haiphong). -
Trần Nhân Tông - Chế Mân Và Quan Hệ Đại Việt - Champa
Trần Nhân Tông - Chế Mân và quan hệ Đại Việt - Champa Trần Ngọc Vương - Trần Trọng Dương Tượng thờ Huyền Trân công chúa tại núi Ngũ Phong thuộc phường An Tây, TP Huế. Ảnh: Nguyễn Ngọc Viên Quan hệ Đại Việt- Champa luôn là mối quan hệ đối kháng tay đôi. Khi thì Đại Việt tiến đánh bắt sống vua Chiêm, khi thì quân Chiêm đánh trả, đốt phá kinh thành Thăng Long. Từ bối cảnh rộng lớn hơn, lịch sử giữa các quốc gia luôn là lịch sử của những tranh chấp địa giới, lãnh thổ. Khi mạnh thì một triều đại sẽ sẵn sàng mở cuộc chiến tranh thị uy, hoặc xâm chiếm đất đai nước khác; khi yếu sẽ bị những nước mạnh hơn lấn lướt và tiêu diệt. Quan hệ Đại Việt- Champa cũng không phải là một ngoại lệ. Từ quan hệ đồng minh hòa thuận… Từ năm 1280 đến năm 1310, trong vòng 30 năm, các vị quốc chủ Champa và Đại Việt đã viết nên những dòng sử tương đối hòa thuận trong lịch sử quan hệ giữa hai nước1. Nguyên nhân quan trọng để làm nên mối quan hệ bang giao này chính là việc quân Nguyên tiến đánh phương Nam. Đọc rõ chiêu bài “mượn đường Đại Việt để chinh phạt Champa”, Trần Nhân Tông cùng với các triều thần đã áp dụng kế sách “hợp tung” với Champa để đánh giặc. Năm 1281, nhà Nguyên đặt riêng hành tỉnh Chiêm Thành2. Năm 1285, Nguyên soái quân Nguyên là Toa Đô đem 5 vạn quân từ Vân Nam thẳng đến Chiêm Thành, hội với quân Nguyên ở Châu Ô Lý rồi cướp châu Hoan, châu 1 Ái, tiến đóng ở Tây Kết (Toàn thư).