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Ngo Van Le 조선대학교 국제문화연구원 2009 국제문화연구 Vol.2 No.1
Mekong delta is the largest delta in Vietnam with an area of 39000㎢, or 12% of the country’s. Therefore, the delta, together with Hochiminh City, has been and will be playing a very crucial role in Vietnam’s cultural-economic development strategies. Yet, while Mekong delta is a fairly new land in comparison with our nation’s long history, it has been a “promise land” or a “land of hope” to many migrants who have migrated to and resided over the delta in their pursuing of wealth and happiness. Many generations of the Vietnamese, side by side with other ethnic peoples, have exploited and protected the region which resulted in several magical achievements during wars against foreign invaders as well as in peace time. Mekong Delta is resided by multi-ethnic peoples. These peoples, who are different in terms of economic development level, social structure and religion, have come to existence over the land at different time points. However, through long history of co-residence, due to cultural exchange and acculturation, among the peoples there have emerged many common cultural features and this process is currently still on progress under proactive influences of modern circumstance. As a result, there have been many religions in the delta; besides world religions such as Buddhism, Christianity, and Islam, there have existed local religions. Obviously, these religions contribute greatly to the cultural diversity of the whole southern part of the country. The Vietnamese is a majority people in the region. The culture of the Vietnamese in Mekong delta has selectively inherited cultural values of Vietnamese tradition. During their residing in the delta, the people has also adopted and created cultural features that are adaptative to natural and social environment of the region. For instance, at the end of 19^(th) century and early 20^(th) century, the Vietnamese in Mekong delta created several religions with ubiquitous local identities. In general, local religions have played very crucial roles in the life of the Vietnamese in the delta; however, their impacts have seldom spread out of the Vietnamese communities. In this paper, by viewing religion as both a social phenomenon and a cultural one, I concentrate on proposing the reasons for the birth of local religions of the Vietnamese in Southern Vietnam at the end of 19^(th) and early 20^(th) century. Also, I want to take a look at these religions’ impacts over cultural life of the people in the region. Assumedly, they were born under specific conditions of the South and only have impacts upon the life of the people. Furthermore, the paper proposes that, on one hand, the Vietnamese in the South have selectively inherited traditional cultural values which have created Vietnamese cultural values as the whole; on the other hand, they have made their own ones within the context of their new living conditions.
Trần Ngọc Thêm 조선대학교 국제문화연구원 2009 국제문화연구 Vol.2 No.1
Nearly throughout the history of development of human beings, from the very first stage of tribal security, ethical security, national security, to regional and global security, human being's concerns in security have just got the changes in quantity but not in quality. All the cares are in social security. It is the truth that social security and human security cannot be separated from cultural security. When human beings are still absorbed in caring social security, human security and cultural security are often violated seriously and roughly, not only from outside social environment such as the consequences of the invasion wars, the ruling and colonial policies, but also from within the huma! n beings themselves. Basing on the factual data presented in Vietnam society in recent years, the paper is to point out the model of six forms of cultural securities and discuss in details four of them which, respectively, are negative and inactive (A1) and positive and inactive (B2) in literal meaning; are positive and active (A3, B3) in both literal meaning and in broad sense.