No.64 Autumn 2011 What Are Vietnam’s Indigenous Religions? Janet Hoskins ........................................................................................ 3 Does Popular Culture Matter to the Southeast Asian Region? Possible Implications and Methodological Challenges Nissim Otmazgin ................................................................................... 7 Seeing Genocide and Reconciliation in Cambodia through a Village Kobayashi Satoru ................................................................................. 11 Exploring Urban Transformation of Hanoi in the French Colonial Period: An Area Informatics Approach Shibayama Mamoru ............................................................................. 13 !"#$%&'()$*+,+-#(.$'/$0'1,234$5#]#7,+'(.$'($8+932(,$:'3;#3 Spaces and Expressions of Community and Agency Aya Fabros ............................................................................................ 16 <(='(#.+2($>#12?#$8+932(,$:'3;#3.$2(=$,"#+3$&2332,+@#. Jafar Suryomenggolo ............................................................................ 20 The “Baybayin Stones” of Ticao, Masbate (Philippines) Ramon Guillermo ................................................................................. 22 *2.+('.$+($A'3=#3$!'B(.$+($,"#$8#;'(9$CDEF5#9+'( Thanyathip Sripana ..............................................................................25 G,"$0H','$I(+@#3.+,H$C'D,"#2.,$J.+2($>'3D1$2(= KU Japanese Alumni Association Mario Lopez .......................................................................................... 28 International Visiting Fellows ........................................................... 29 Publications News ............................................................................... 30 Announcing the Renewal of Southeast Asian Studies %0H','$I(+@#3.+,H)$K(?+(#$L'D3(2?$ .................................................... 31 Awards ................................................................................................. 31 Front Cover: Segment of the Doctrina Christina (1593) including Spanish and Babayin Script with a stone that was recently unearthed in the south of the Philippines with the script. What Are Vietnam’s Indigenous Religions? What Are Vietnam’s Indigenous Religions? Janet Alison Hoskins Former Visiting Research Fellow CSEAS ietnam is sometimes described as a primarily Buddhist Muslims and Khmer Theravada Buddhists. Vcountry (current government statistics estimate that there The “indigenous religions” of Vietnam incorporate many oc- are 10 million Buddhists out of 78 million people) with a size- cult aspects (spirit mediums, spirit possession, divination, talis- able Catholic minority (6 million). In addition to these two manic blessings, etc.) which make them seem “exotic” to outsid- “world faiths” with foreign origins, there are also three increas- ers. Some ceremonies involve elaborate costumes, pageantry ingly institutionalized “indigenous religions,” which have a long and music (for the Caodai liturgical mass or Mother Goddess and troubled relationship with the state. The use of this term is performances), while others --like Hoa Hao chanting of prayers itself problematic in many ways, and the story behind this new -- are conducted without instrumental accompaniments and category is an interesting one. It is now used to apply to three even without devotional decorations aside from the ubiquitous speci"c groups, all of which have recently re-emerged into the !owers and incense. Spirit communications are important in national arena. Caodaism, founded in colonial Saigon in 1926, all these indigenous religions: Caodaism receives its scriptures has 3.2 million followers and 1,300 temples, Hoa Hao Buddhism, from a literary form of spirit mediumship, in which teachings are founded in southwestern Vietnam in 1939, has 1.5 million follow- spoken (usually in verse) or written with a phoenix headed bas- ers (according to statistics at http://www.vietnamembassy.com), ket. The “Mother Goddess” religion is performative, with spirit but leaders of these faiths estimate their real numbers at closer mediums embodying the spirits of great generals, ladies of the to 6 million and 3 million respectively. Dao Mau (“Mother God- court, princesses and young princes and distributing gifts that dess religion”) is considered a “distinct subculture with cultural carry blessings to the participants. Hoa Hao Buddhism has its nuances varying locally,” so there is no o#cial documentation own scriptures received by the prophet Huynh Phu So, which of its followers [Ngó Đức Thịnh 2010], but recent ethnographic provide Buddhist teachings in simpli"ed language, making it reports indicate it is expanding in both Hanoi and Ho Chi Minh more accessible to peasants and small scale merchants. City. It builds on traditional veneration of female divinities and heroes going back many centuries, but many speci"c ritual prac- State E!orts at Secularization tices have developed more recently [Endres 2011; Phạm Quỳnh After 1954 in northern Vietnam and after 1975 in southern Viet- Phương2009; Fjelstad and Nguyễn 2006; 2011]. nam, the socialist government tried to “modernize” the country Caodaism is a syncretistic religion that seeks to bring “the by stripping the traditional social order of its sacred character. gods of Europe” and the “gods of Asia” together in a conversation Following Marxist-Leninist theory, the regime leaders believed that can serve to heal the wounds of colonialism and establish a that religion would naturally disappear once the means of pro- basis for mutual respect and dialogue. O#cially called Dai Dao duction were nationalized and modernized. Many religious Tam Ky Pho Do, “The Great Way of the Third Age of Redemption,” practices were considered “superstitious” and blamed for wast- Caodaism combines millenarian teachings with an Asian fusion ing the time and money of the masses, who should turn their of Buddhism, Confucianism and Taoism and Roman Catholicism, attention to nation building, education and increasing agri- an Asia-centric millenarian movement which developed in the cultural and industrial production. The general goal of secu- context of anti-colonial resistance. Established in 1926, its earli- larization was intensi"ed in relation to religions like Caodaism est members were members of the urban educated elite in Sai- and Hoa Hao Buddhism, which were considered “reactionary gon. In just a few years, Caodaism grew dramatically to become groups with some religious trappings” because of their history the largest mass movement in the French colony of Cochinchi- of clashes with communist forces in the past [Blagov 2001]. na, with 20-25% of the people of South Vietnam converting to For a quarter century (1975-2000), most temples built by the this new faith in the period from 1930-75 [Werner 1981]. followers of indigenous religions were closed. Few services were Hoa Hao is a reformist, millenarian form of Buddhism estab- held, sometimes a few older women were allowed to guard the lished in 1937, which is now the fourth largest religion in Viet- temple grounds, and the schools, clinics, orphanages and work- nam (after Buddhism, Catholicism and Caodaism). It has several shops associated with these groups were nationalized. People temples in California and, like Caodaism, has also established a who had Dao Mau home temples could have their statues and series of websites and now publishes histories and commen- altars taken away if the sounds of ritual music were heard, so taries in Vietnamese in the United States. Founded by a young many people said they “worshipped in silence and in darkness.” prophet who preached simplicity and egalitarianism, this new Caodai religious leaders suggested a more introspective, medi- religion is, like Islam, opposed to the use of religious icons, and tative practice, “turning in” rather than seeking to recruit new renounces the use of ancestral tablets and even images of the members or hold large ceremonies. Buddha in its altars [Taylor 2001]. It developed in western Viet- nam, perhaps in!uenced by minority communities of Cham 3 Spirit mediums cross gender lines, with men embodying female spirits like this princess in white, and women embodying "erce mandarins and warriors. Vietnam was listed as a “country of particular concern” for larger groups who have migrated to the area. reasons of religious freedom by Amnesty International (in 2000) and the US State Department (in 2004), but since that time there All these “indigenous religions” are practiced primarily by has been substantial change. The reformation era “opening ethnic Vietnamese (Kinh), who migrated to the region now up” of Vietnam to the market economy (starting in 1986), and known as southern Vietnam in the past 300 years. They are not, the normalization of relations with the US (in 1995) paved the therefore, the people who have the earliest historical connection way for new contact between exiled religious followers and the to the land. The southern region had been a part of the kingdom homeland. In 2007, Vietnam joined the World Trade organiza- of Cambodia, inhabited by Khmer speaking people and various tion and took various steps to show how religion was being re- highland groups, many of them speakers of Austronesian lan- integrated into public life. guages. Highland ethnic groups live primarily from hunting and swidden gardening, and so are often described as “indigenous Becoming “Indigenous”: A New View from the Viet- minorities,” but it would