UNOFFICIAL TRANSLATION the Government of Vietnam and Its Assurance of Freedom of Religions and Belief I. Situation of Religions

Total Page:16

File Type:pdf, Size:1020Kb

UNOFFICIAL TRANSLATION the Government of Vietnam and Its Assurance of Freedom of Religions and Belief I. Situation of Religions UNOFFICIAL TRANSLATION The Government of Vietnam and its assurance of freedom of religions and belief I. Situation of religions Vietnam is a multi-religion country. At present, about 95% of the Vietnamese population has a religious life, including more than 24 million religion followers (about 27% of the total population); 83,000 religious dignitaries/leaders and 28,000 places of worship. There are over 12 million Buddhists; 6.7 Catholics; 2.5 million Cao Dai followers; 1.5 million Protestants followers; 80 thousand Muslims; 1.5 million “Pureland Buddhist Home Association” followers; over 1.3 million “Hòa Hảo Buddhists; 60,000 “Four debts of Gratitude Religion” followers; 57,000 Hindu followers; about 15,000 “Strange Perfume from Precious Mountains Religion” followers; about 11,000 “Minh Sư Faith” followers; and about 1,000 “Minh Lý Faith” followers. There are 40 religious organisations, belonging to 15 recognised and registered religions, which include the Buddhist Sangha of Vietnam; Catholic Bishops’ Conference of Vietnam; ten Protestant Sects and organisations; Hoa Hao Sangha; 10 Cao Dai sects and organisations and one religious teaching centre; six Islamic organisations; two Cham Hindu organisations; Representative Board of Vietnam Church of Jesus Christ of Latter-day Saints (Mormon church); Four Debts of Gratitude Religion organisations; one Pureland Buddhist Home Association; one Baha’i faith of Viet Nam organisation; one Minh Su Faith organisation; one Minh Ly Faith organisation; and one Strange Perfume From Precious Mountains organisation. Religious followers who are ethnic minority people, especially in remote areas always receive support and agreement from local government for their religious activities provided that those activities are in line with provisions of law. For the Khmer community in the south west, the Government agreed for the establishment of the Khmer Theravada Buddhism Institute in Can Tho. For the Cham community following Islamism and the Hinduism followers in the south-central region, the Government recognised the Representative Boards of Islam and Hindu communities in Ninh Thuan and Binh Thuan provinces respectively. The Government has approved the establishment of 53 training centres at intermediate and graduate levels to meet the training needs of all religions, of which there are 13 graduate centres including four Buddhist institutions; seven Catholic seminaries; one Catholic institution; and one Protestant biblical theology institution. In addition, there are 40 intermediate and college training centres. About 13,000 clergies are studying at those religious dignitary training centres. 1,000 religious dignitaries have pursued Masters or Doctorates abroad, of which there have been nearly 700 Buddhist dignitaries. II. Assurance of freedom of religions and belief In 1986, Vietnam started the renovation period in all socio-economic aspects. This revolution has resulted in poverty elimination, with the lives of people improved significantly, Vietnam’s position has been increasingly realised over the world. Keeping pace with the development of the country, the Government has made profound and comprehensive changes to socio- economic policies in general and to religious policies in particular. 1. View of Vietnamese government on religions and beliefs - Freedom of religion and belief is a basic human right. This has been obviously seen in the first rank of the right of freedom to religions and beliefs in the legal document UNOFFICIAL TRANSLATION system, it was clearly enshrined in foundational law – that is the Constitution (Article 24, Chapter II, 2013 Constitution). - Vietnamese Government has constantly improved the policies, mechanisms and legislation on religion so citizens can best practice their right of freedom of religion and belief. - Religious followers are a part of the unified nation, the government encourages solidarity between different religions, between people with and without religions, people have the right to religious activities in accordance with the law, the government seriously prohibits any infringement of freedom of religion and belief of citizens. 2. Legal documents on religions and beliefs since 1986 During the period of opening for international integration, all legal documents in general, and legal documents on religion and belief in particular, have shown the innovative policies of the Vietnamese government that are in line with its commitments in international treaties and conventions to which Vietnam is a party. The Vietnamese government has promulgated the following legal documents on religion and belief : Constitutions Article 70, 1992 Constitutions affirms : Citizens have the right to follow or not follow religions and beliefs. All religions are equally positioned in law. All religious places of worship are protected by law. No one is allowed to infringe freedom to religion and belief or abuse religion and belief to violate the laws and policies of the government. On 28 November 2013 the National Assembly ratified the amended 1992 Constitution. The 2013 Constitution issued many amended contents to previous constitutions including 1992 Constitution, in which it confirmed that the right to freedom of religion and belief is one of the human rights protected by the Government. Article 24 of the 2013 Constitution states : 1. Everybody has the right to follow or not follow religions and beliefs, all religions are equally positioned in law. 2. The Government respects and protects the right to freedom of religion and belief. 3. Nobody is allowed to infringe freedom of religion or belief or abuse religions and beliefs to violate the laws and policies of the government. 3. Developing the Law on Religion and Belief - Expanding the range of subjects of the right to freedom of religion and belief from “citizens” to “everybody” which accurately shows that right to freedom of religion and belief is a human right. - Religious activities are a need of everybody, therefore the registration for religious activities cannot be considered as a condition for the recognition of a religious organisation, thus the whole recognition process is reduced from 23 years (according to regulations of the Ordinance on Religions and Beliefs) to 5 years. - Many regulations in the law have been changed from “register-license” or “propose- accept” to “notify”. UNOFFICIAL TRANSLATION These new contents aim at giving favorable conditions for individuals and organisations to implement religious activities, ensuring the right to freedom of religion and belief of everyone, these contents also show the government’s respect towards the internal issues of religious organisations. - Supplementing a regulation on legal status of a religious organisation, an affiliated religious organisation : “a religious organisation is a non-commercial legal entity since being recognised by an authorised governmental body”. Regulation on the legal entity status of a religious organisation is a new and important component of the Law which aims at clear identification of legal existence of a religious organisation, in order to ensure the rights and obligations of a religious organisation when it enters legal relations. - Adjusting the approval authority of major religious activities such as opening a training centre; ordaining a title or position; organising a conference or religious congress. This adjustment will help ease the implementation of administrative procedures in shorter time for religious organisations. - Supplementing regulations on social activities of religious organisations, in order to promote different roles for religions, especially in the field of social activities. Thanks to these regulations, social activities have been expanded in accordance with related laws so religious organisations can actively participate, with medical support and charity activities particularly encouraged. - Supplementing some regulations relating to religious activities of foreigners in Vietnam : a foreigner who resides legally in Vietnam is allowed to lead a religious life at a religious establishment; to be ordained a title, position; to join in public religious activities with other Vietnamese people or to have their own religious activities at a religious establishment or other legitimate locations in Vietnam, to invite a dignitary or a clergy – either foreign or Vietnamese – to preach. - In order to ensure a full set of legal tools to implement effectively the state’s management of religions, at the same time to ensure the rights of raising issues, recommendations and denouncement of religious individuals and organisations, Law on Religions and Beliefs also includes regulations on inspection of religions, claim and denouncement responses, dealing with violations on religions and beliefs and some sanctions. 4. Recognition of religious organisations in accordance with laws Since the implementation of the Ordinance on Religion and Beliefs (2005), government authorities have recognised or given registration licenses to 22 religious organisations, of which there are 7 new religions (Baha’i, Four Debts of Gratitude, Strange Perfume from Precious Mountains, Pureland Buddhist Home Association of Vietnam, Minh Su Faith, Minh Ly Faith, Hinduism), and registration licenses for religious activities to Pentecostal Evangelical Churches of Vietnam. In 2016 the Vietnamese Government recognised the official representative board of Vietnam’s Church of Jesus Christ of Latter-day Saints (Mormon), announced the registration certificate of religious
Recommended publications
  • 1 the PROCESS of FORMATION and IMPLEMENTATION of INSTRUCTION 01/2005/CT-TTG of PRIME MINISTER on PROTESTANTISM in VIETNAM Dr. N
    THE PROCESS OF FORMATION AND IMPLEMENTATION OF INSTRUCTION 01/2005/CT-TTG OF PRIME MINISTER ON PROTESTANTISM IN VIETNAM Dr. Nguyễn Quốc Tuấn1 1-Background We can say that the Instruction 01/2005/CT-TTg of Prime Minister of Democratic Republic of Vietnam on some tasks regarding Protestantism (Instruction -for short) is unprecedented legal step for any religion in Vietnam. Why? In fact in the history of building Socialist country in Vietnam, State has not ever Instruction which directly deals with any religion. We need to consider four following organic aspects to know why Instruction was born: - Quick development of Protestantism in recent decade; - Taking advantage of religious belief and the seeds of breakaway - Having attachment to the process of rule of law, institutionalization of strategy and vision of development of Vietnam in general and religion in particular. - Carrying out commitment and responsibility to international community on human right and religious freedom of Vietnamese Government 2-The quick development of Protestantism in recent decade In fact, introduction and expansion of Protestantism in Vietnam can be outlined as follows Protestantism was brought to Vietnam in the late 19th century by Christian and Missionary Alliance (CMA). In 1911 the first Protestant missionary base was built in Tourane (Đà Nẵng). In general, Protestantism developed slowly in Vietnam at that time. In 1945, Protestantism in Vietnam had about 50.000 Protestants. In 1975 Protestantism in Vietnam had 200.000 Protestants with 10 denominations concentrating Southern provinces. In recent decade, Protestantism has developed quickly in urban areas and in ethnic minority areas in the Central Highlands, in 1 Vice-director of Institute for Religious Studies 1 Northwest regions and in West of Southern region (in Northwest region, Protestantism develops mainly in the Hmongs under the name of Vàng Chứ, in the Dzaos under the name of Thin Hung).
    [Show full text]
  • Evangelizing Post-Đổi Mới Vietnam: the Rise of Protestantism and the State’S Response
    ISSUE: 2017 No. 34 ISSN 2335-6677 RESEARCHERS AT ISEAS – YUSOF ISHAK INSTITUTE ANALYSE CURRENT EVENTS Singapore | 24 May 2017 Evangelizing Post-Đổi Mới Vietnam: The Rise of Protestantism and the State’s Response Chung Van Hoang* EXECUTIVE SUMMARY Though it has a shorter history than Catholicism, Protestantism is one of the fastest growing and dynamic faiths in Vietnam. Ushered in by American and Canadian missionaries, Protestantism became closely associated with the ethnic minorities in the highlands of the country. In 2014, the total number of Protestants among ethnic minorities was estimated to be 770,000. There is strong distrust between the state and these minorities, however, stemming from the way the faith is deeply intertwined with issues of Hmong identity and autonomy. In a series of protests over land rights and ethnic autonomy among the Hmong, it was found that the majority of protesters were new evangelical Protestant converts. The faith has also made inroads into urban areas. The total number of Protestants in the lowland was 650,000 in 2014, with new converts more likely to be young and better educated. The total number of Protestants in Vietnam as a whole is estimated at 1.5 million, a seven- fold increase from 1975. The Vietnamese state watches the religion closely and considers it as having a strong “foreign element” as most pastors are fluent in English and frequently travel out of the country. In an effort to monitor the religion the state issued Directive No. 01/2005/CT-TTg On some tasks regarding Protestantism in 2005. The directive makes it necessary for existing Protestant churches to apply to the government for official recognition and also requires new denominations and groups to register with the local authorities.
    [Show full text]
  • 40 a Philosophical Assessment of the Changing Trends of Buddhism In
    A philosophical assessment of the changing trends of Buddhism in contemporary Vietnam Tuan Van Chu DOI: 10.18355/XL.2020.13.03.05 Abstract Since the beginning of the Doi Moi Renovation in Vietnam, major changes have taken place in religions. Mainstream religions such as Christianity and especially Buddhism have been revitalized and begun to develop rapidly. Based on the results of recent field trips and surveys, the author seeks to generalize the changing trends of Buddhism in contemporary Vietnam and assess these philosophically. The main foci of his analysis are on Buddhist faith, practice, and community. This research illustrates that the remarkable changes in Vietnamese Buddhism in the last 15 years can be seen as a consequence of the economic, political, social renovation, and of innovative efforts by Buddhists themselves. Key words: Changing trends, Buddhism, faith, practice, community, karma Introduction: The Current Situation of Buddhism in Vietnam Up to the present, 16 religions and 43 religious organizations have been recognized as juridical entities by the State of Vietnam. Buddhism has the oldest history of propagation and development in Vietnam compared to other foreign religions. In addition, Buddhism has always accompanied the nation during its numerous struggles for peace and independence. The Buddhist religious doctrine has also been integrated into and becomes an important component of the Vietnamese culture, thus contributed to the creation and preservation of Vietnamese cultural identities. At present, there are around 14 self-identified million Buddhists, and this makes Buddhism the religion with the largest number of followers in comparison to all other religions in Vietnam.
    [Show full text]
  • UNIVERSITY of CALIFORNIA RIVERSIDE Quiet Confrontations
    UNIVERSITY OF CALIFORNIA RIVERSIDE Quiet Confrontations: Transnational Advocacy Networks, Local Churches, and the Pursuit of Religious Freedoms in China A Dissertation submitted in partial satisfaction of the requirements for the degree of Doctor of Philosophy in Political Science by Yun Wang June 2013 Dissertation Committee: Dr. Juliann Allison, Co-Chairperson Dr. Bronwyn Leebaw, Co-Chairperson Dr. Yuhki Tajima Copyright by Yun Wang 2013 The Dissertation of Yun Wang is approved: Committee Co-Chairperson Committee Co-Chairperson University of California, Riverside DEDICATION For my friends and people who fight for their beliefs and freedoms in the United States, Taiwan, China and everywhere. For my families, my mom and my love who supported me all these years. iv ABSTRACT OF THE DISSERTATION Quiet Confrontations: Transnational Advocacy Networks, Local Churches, and the Pursuit of Religious Freedoms in China by Yun Wang Doctor of Philosophy, Graduate Program in Political Science University of California, Riverside, June 2013 Dr. Juliann Allison, Co-Chairperson Dr. Bronwyn Leebaw, Co-Chairperson My dissertation project explores the question of how activist networks operate in a highly repressive country when outside intervention is restrained. People have seen how effectively the Chinese Communist Party has cracked down on transnational religious activisms sponsored by Falun Gong, the exiled Tibetan government, and the Catholic Church. Nevertheless, Protestant advocacy groups from the United States and elsewhere enter China each year, despite the fact that the Party has stated that no Chinese church is allowed to receive any form of foreign support. I argue that understanding this variation in the success of transnational religious networks sheds light on the significance of an approach to transnational collaboration that is quite different from the “naming and shaming” strategy that dominates the literature on advocacy networks.
    [Show full text]
  • Advocacy And
    international journal for religious freedom Vol 4 The International Journal for Religious Freedom is published bi- Issue 1 annually and aims to provide a platform for scholarly discourse on religious freedom in general and the persecution of Christians in 2011 particular. It is an interdisciplinary, international, peer reviewed journal, ISSN 2070-5484 serving the dissemination of new research on religious freedom and contains research articles, documentation, book reviews, academic news and other relevant items. The editors welcome the submission of any contribution to the journal. Manuscripts submitted for publication are assessed by a panel of referees and the decision to publish is dependent on their reports. The IJRF subscribes to the National Code of Best Practice in Editorial Discretion and Peer Review for South African Scholarly Journals. IJRF is freely available online: www.iirf.eu, as a paid print subscription, and via SABINET. The IJRF is produced by the International Institute for Religious Freedom Bonn — Cape Town — Colombo IJRF P.O. Box 535 Tel +27–21 558 7744 Edgemead, 7407 Fax +27–86 551 6432 www.iirf.eu South Africa email [email protected] Vol 4 Issue 1 2011 Vol VKW Advocacy and Law international journal for religious freedom International Journal for Religious Freedom (IJRF) Journal of the International Institute for Religious Freedom IJRF is published bi-annually and aims to provide a platform for scholarly discourse on religious freedom in general and the persecution of Christians in particular. It is an interdisciplinary, international, peer reviewed journal, serving the dissemination of new research on religious freedom and contains research articles, documentation, book reviews, academic news and other relevant items.
    [Show full text]
  • The Dominicans by Benedict M. Ashley, O. P. Contents Foreword 1
    The Dominicans by Benedict M. Ashley, O. P. Contents Foreword 6. Debaters (1600s) 1. Founder's Spirit 7. Survivors (1700s) 2. Professor's (1200s) 8. Compromise (1800s) 3. Mystics (1300s) 9. Ecumenists (1900s) 4. Humanists (1400s) 10. The Future 5. Reformers (1500s) Bibliography Download a self-extracting, zipped, text version of the book, in MSWord .doc files, by clicking on this filename: ashdom.exe. Save to your computer and extract by clicking on the filename. Foreword In our pluralistic age we recognize many traditions have special gifts to make to a rich, well-balanced spirituality for our time. My own life has shown me the spiritual tradition stemming from St. Dominic, like that from his contemporary St. Francis, provides ever fresh insights. No tradition, however, can be understood merely by looking at its origins. We must see it unfold historically in those who have been formed by that tradition in many times and situations and have furthered its development. To know its essential strength, we need to see it tested, undergoing deformations yet recovering and growing. Therefore, I have tried to survey its eight centuries to give some sense of its chronology and its individual personalities, and of the inclusive Dominican Family. I have aimed only to provide a sketch to encourage readers to use the bibliography to explore further, but with regret I have omitted all documentation except to indicate the source of quotations. Translated 1 quotations are mine. I thank Sister Susan Noffke, O.P., Fr. Thomas Donlan, O.P., for encouraging this project and my Provincial, Fr.
    [Show full text]
  • The Vietnamese Communist Party Govermental Policy Toward Religion
    * Unofficial Translation prepared for Human Rights Watch* CENTRAL BUREAU OF RELIGIOUS AFFAIRS TRAINING DOCUMENT CONCERNING THE TASK OF THE PROTESTANT RELIGION IN THE NORTHERN MOUNTAINOUS REGION FOR INTERNAL CIRCULATION HANOI 2006 TABLE OF CONTENTS Page Lesson 1 The Policy of our Party and State toward religion 1 Lesson 2 The Protestant Religion and the work of dealing with the Protestant Religion 21 Lesson 3 The Protestant Religion and the management task of Government regarding the Protestant Religion in the Mountainous Region of the North 37 Attached Sample forms for registering religious activities by meeting places of the Protestants 2 Lesson 1 THE POLICY OF OUR PARTY AND STATE TOWARD RELGION I. GENERAL CHARACTERISTICS OF THE RELGIOUS SITUATION IN VIETNAM 1. Due to the various and unique geographical, population, historic, and cultural characteristics, Vietnam is a nation with many different religions. There are some religions with a stable organization, a set pattern of religious practice and progressive direction for development. There are some others without stable operation and still in the process of making improvements. According to the first census of the Central Bureau of Religious Affairs in 2004, there are about twenty millions members from six different religions in the whole nation, accounting for 25% of the whole population. The detailed numbers are followed: - Buddhism: 9.038.064 members - Catholicism: 5.624.492 members - Cao Daism: 2.376.987 members - Hoa Hao Buddhism: 1.332.572 members - Christianity (Protestantism): 601.248 members - Islam: 70.000 members This reality challenges our Party and our Government to have appropriate policies toward religion in general and toward each religion in particular.
    [Show full text]
  • Missionary Encounters at the China-Vietnam Border: the Case of the Hmong
    Cultural Diversity in China 2015; 1: 68–83 Research Article Open Access Tam Ngo*1 Missionary Encounters at the China-Vietnam Border: The case of the Hmong Abstract: This paper examines missionary encounters 1 Introduction that faciliate the extraordinary conversion of nearly one third of approximately one million Hmong in Vietnam Over just two decades, from the end of the 1980s, nearly to Evangelical Protestantism in the last two decades. one third of approximately one million Hmong in Vietnam Since this conversion is not officially approved by the have converted from animism and ancestral worship to Vietnamese government, these missionary encounters and Evangelical Protestantism. Since this conversion is not the networks that facilitate them are highly informal and officially approved by Vietnamese government, there largely underground. This paper argues that the informality are only few ways for the Hmong Christian converts to of Hmong evangelical networks as well as the conversion acquire theological knowledge about their new faith. that they facilitate can only be fully understood if one Recently, thanks to the flexibility and resourcefulness of seriously takes into account their ethnic and transnational global Protestant networks, theological training courses aspects. Ethnic ties are important factors that motivate are specially organized by overseas Hmong missionaries overseas Hmong to carry out missionary work in Vietnam, and by the Chinese underground churches in various and such ties are also the primary reason why evangelism, border towns in China for the Hmong converts in Vietnam. carried out by Hmong missionaries, was and is so readily Illegally in the eyes of both Chinese and Vietnamese accepted by so many Hmong people in the country.
    [Show full text]
  • ABSTRACT Ontology, Ecclesiology, Nonviolence: the Witness Against
    ABSTRACT Ontology, Ecclesiology, Nonviolence: the Witness Against War in the Theologies of John Howard Yoder, Dorothy Day, and William Stringfellow Myles Werntz, Ph.D. Mentor: Barry A. Harvey, Ph.D. This dissertation argues that nonviolence bears witness to a particular form of social existence visible in the church. War, I argue, describes a form of social existence which is a counter social ontology to the existence given by Christ to the church. By examining the interrelationship of social ontology, ecclesiology, and nonviolence in the work of John Howard Yoder, Dorothy Day, and William Stringfellow, I argue that a nonviolence which is thoroughly Christian must account for how nonviolence is related to the structures and practices of the church, but also how nonviolence bears witness to a new form of social existence in the church. Discussion of these three figures occurs broadly within the context of the Vietnam War, exploring how nonviolence for each was not an abstracted ethic, but an act which witnessed to a new social reality present in the church. Discussing how nonviolence bears witness to a new social existence made known through the church occurs in uniquely configured ways for each figure, which I describe in chapters devoted to each one. The result is an ecumenical dialogue among Yoder (a Mennonite), Day, (a Roman Catholic), and Stringfellow (an Episcopalian) about how to describe this social existence, how the church structures and practices contribute to the articulation of nonviolence, and how to speak theologically about the normativity of nonviolence for Christian faith and practice. In the conclusion, I bring the insights from these three together, arguing for a more fulsome way to describe Christian nonviolence.
    [Show full text]
  • Download Article (PDF)
    Advances in Social Science, Education and Humanities Research, volume 233 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018) Inculturation of Protestantism in Vietnam: Philosophical Aspect Mai K Da Department of the History of Philosophy Peoples' Friendship University of Russia 6 Miklukho-Maklaya Str. Moscow, Russia E-mail: [email protected] Abstract—―Inculturation‖ is an important concept of The debate on the relation between the Gospel and Christian theology. It was a central theme of Christian cultures had given a new theological point of evangelization theology in Asia in the late XX century – beginning of XXI as "inculturation". There are many different points of this century and it is also an essential matter of philosophical term. We need to clarify some concept related to reflection and Protestant theology in Vietnam in the modern inculturation such as: ac-culturation, en-culturation. period. Analyzing the basic aspects of this concept, the author of this article wants to initially analyze the inculturation efforts “En-culturation” (or “enculturation” or “endo- of Protestantism in Vietnam when facing strict conflict with culturation”) is the process by which an individual engages native culture during evangelization process. himself in the culture of his/ her original social group [3]. Culture shall be learned but not natural. It is not a process of Keywords—inculturation; Protestantism in Vietnam; absorbing culture passively, but a conscious absorbing Christian theology; religions; theology of culture; contextual process. For Christians, they share a common culture with theology other members of the church. Ac-culturation is the dynamic process of a culture when I.
    [Show full text]
  • Religious Freedom Advocacy and the Challenge of Pluralism: Principles of Engagement
    RELIGIOUS FREEDOM ADVOCACY AND THE CHALLENGE OF PLURALISM: PRINCIPLES OF ENGAGEMENT A Thesis submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Liberal Studies By Walter R. Ratliff, MALS Georgetown University Washington, D.C. November 12, 2018 Copyright 2018 by Walter R. Ratliff All Rights Reserved ii RELIGIOUS FREEDOM ADVOCACY AND THE CHALLENGE OF PLURALISM: PRINCIPLES OF ENGAGEMENT Walter R. Ratliff, MALS DLS Chair: Michael J. Kessler, Ph.D. ABSTRACT This thesis examines the promotion of religious freedom among a representative selection of evangelical groups in order to identify a set of ethical principles for advocacy that take into account contemporary pluralism, best practices derived from the social sciences, and core debates within Protestantism over religion in public life. The three case studies presented here cover political mobilization by American evangelicals, rights- based development by Coptic evangelicals in Egypt, and transnational religious freedom advocacy represented by the Institute for Global Engagement’s efforts in Vietnam. The primary social science methodology employed to examine these advocacy and mobilization efforts is Social Movement Theory. Each of the three case studies examines how each group identified a political issue, framed the issue according to its ideological outlook, developed political resources to address the issue, and mobilized its resources to resolve its grievances. This study explores the limits of religious mobilization through the theological critiques of leading Christian theologians and public intellectuals such as Reinhold Niebuhr and Stanley Hauerwas. These critiques highlight the paradox of Christians seeking to maintain the integrity of their faith while seeking to exercise political power.
    [Show full text]
  • NGUYỄN-CATHOLIC HISTORY (1770S-1890S) and the GESTATION of VIETNAMESE CATHOLIC NATIONAL IDENTITY
    NGUYỄN-CATHOLIC HISTORY (1770s-1890s) AND THE GESTATION OF VIETNAMESE CATHOLIC NATIONAL IDENTITY A Dissertation submitted to the Faculty of the Graduate School of Arts and Sciences of Georgetown University in partial fulfillment of the requirements for the degree of Doctor of Philosophy in History By Lan Anh Ngo, M.A. Washington, DC March 2, 2016 Copyright 2016 by Lan Anh Ngo All Rights Reserved ii NGUYỄN-CATHOLIC HISTORY (1770s-1890s) AND THE GESTATION OF VIETNAMESE CATHOLIC NATIONAL IDENTITY Lan Anh Ngo, M. A. Thesis Advisors: Peter C. Phan, Ph.D., and James A. Millward, Ph.D. ABSTRACT The historiography of Vietnamese Catholicism has tended not only towards a polemical French-centric narrative but also one in which the local converts rarely have a voice. Nguyễn’s dynastic chroniclers, in the first wave of scholarship, portrayed Catholics as instigators of rebellions and followers of a so-called heterodox cult. In the late nineteenth century, French missionary historians often patronizingly cast Vietnamese Catholics as passive recipients of the Catholic faith in an internally united and supportive community created by the sacrifices of missionaries in a hostile external world. Subsequently, mainstream scholars, journalists and popular writers of the Cold War era, along with Vietnamese state-sponsored researchers after 1975, were interested in proving the collaborative role of Catholicism in the period of European expansionism. Current historiography, spearheaded by scholars trained at Australian National University in the 1980s, has gradually moved from a binary polemic to a more nuanced view of the past through the perspective of regionalism. And the research from this local-centered angle no longer views Catholicism as a separate, external force but as an integral part of nation-building.
    [Show full text]