The Phenomenon of Presenting and Worshipping Buddha(s) at the Mother Goddess Worship’s Điện thờ Tư gia in Contemporary Vietnam
The Mother Goddess Worship’s (MGW) private shrine—Điện thờ Mẫu tư gia—has been a prominent worshipping place of a Vietnamese folk religion; however, it is rarely documented in scholarship in both Vietnamese and English. This paper is based mainly on in-depth interviews and numerous follow-up convers...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
MDPI
2023
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| In: |
Religions
Year: 2023, Volume: 14, Issue: 6 |
| Further subjects: | B
Điện thờ Mẫu tư gia
B Mother Goddess Worship Private Shrines B Mother Goddess Worship Private Temples B Đạo Mẫu và Đạo Phật B Vietnamese Mother Goddess Worship and Buddhism |
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Volltext (kostenfrei) Volltext (kostenfrei) |
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| 520 | |a The Mother Goddess Worship’s (MGW) private shrine—Điện thờ Mẫu tư gia—has been a prominent worshipping place of a Vietnamese folk religion; however, it is rarely documented in scholarship in both Vietnamese and English. This paper is based mainly on in-depth interviews and numerous follow-up conversations with sixteen MGW spirit mediums in Hanoi capital city, additionally verified and supported by the authors’ field notes. The findings reveal that worshipping Buddha(s) at MGW private shrines is a remarkable phenomenon and becoming common; however, they vary at different levels because of different reasons in which non-religious causes are significantly considered. The absence of worshipping Buddha(s), if there is any, is explained by the problems of lacking space or being in serious spiritual conflicts that cannot be avoided. In those cases, a Buddha(s) altar is often immediately added when the space is improved, and Buddha(s) statues/pictures are still displayed. Furthermore, the continuous blending of MGW—a Vietnamese folk religion—with Buddhism—a world religion—is proved to be not only a way that religious people choose to nurture their faith and seek preferable religious practices but additionally to be flexible to adapt their religion in the modern era. Finally, regarding religious freedom and tolerance, we argue that private shrines are able to be active freely without any control by the government such as they used to be prohibited in the past. In some circumstances, government officers also benefit from services offered by local mediums, even though they might not be MGW followers. Furthermore, mediums’ neighbors are friendly to or even enjoy shrines’ activities. Such facts show the improvement in religious freedom in Vietnam in recent decades, as well as once again proving the tolerance of the Vietnamese people towards different religions and beliefs. | ||
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