“A Case Study of Khong Tu Thanh Dien(Minh Duc Nho Giao Dai Dao) in Cau Nhang County, Tra Vinh Province, Vietnam”
Emi Nogami - Kobe University, Japan
Tham luận đã được trình bày tại Hội thảo Quốc tế về Cơ sở tôn giáo của đồng bào Hoa tỉnh Trà Vinh, ngày 27 và 28 tháng 8 năm 2015, tại Trường Đại học Trà Vinh.
1. Purpose of this research
This research aim to clarify religious activities followed by the Chinese living in the Mekong Delta (one of the main ethnic groups) in the south part of Vietnam. As an example, to clarify religious activities of the Chinese people in the Mekong Delta region, I focus on ‘Khong Tu Thanh Dien’ which is based on the Tam Giao(the triple faith; referring to a syncretic blend of Buddhism, Confucianism, and Taoism) in Cau Nhang county, Tra Vinh province.
The Mekong Delta region in southern Vietnam has a variety of culture, being affected by the Chinese and Khmer cultures. The influence of the Chinese culture is found everywhere in the Mekong Delta region. In some cases, the Chinese culture has been assimilated into the native culture, which retains its distinctive features. The culture in the Mekong Delta region is regarded as being a mixture of the Chinese and Khmer cultures.
For example, some framed mottos and distiches are written with present Vietnamese characters, whereas presentations of these in Chinese characters also remain. As most Mekong natives cannot read Chinese characters, they sometimes cannot understand what these distiches say. Since the time people in Vietnam stopped using Chinese characters and present Vietnamese characters started being widely used, the Chinese culture in Vietnam has probably changed. In Vietnam, while the usage of their own characters may have led to some aspects of the Chinese culture being lost, some others have remained in the Vietnamese society be coming assimilated into the Vietnamese culture.
As mentioned below, the circumstances of Chinese temples in the Vietnamese society may be an important example for understanding how different cultures are accepted in the present.
Using Chinese temples, this study indicates the present circumstances of a rather popular religions descended from Tien Thien Dao in China beginning under the trend of unification of Tam Giao, or the syncretic blend of Confucianism, Buddhism, and Taoism, form the end of the Ming and the beginning of the Qing dynasties, and have a strong impetus of social relief.
2. Study of Confucianism in Vietnam
Confucianism is regarded as one of the three great religions in Vietnam, together with Buddhism and Taoism, and is a main system of thought. The study of Confucianism became popular after the Doi Moi policy in 1986. The background of the slump of such study before it seems that research of the Confucianism thought of the group of Confucianists had not been performed enough[Kashinaga 2009:53], and that feudal thought in Confucianism was negatively regarded as reaction thought in the world of thoughts [Imai 1991:297].
Here, I summarize the stream of the Confucianism studies in Vietnam on the basis of subsection 4, Confucianism, subsection 1, Traditional religions, section 7, Religion and Belief in the “Bibliography of Cultural Anthropology of Vietnam” (pp.53-55) edited by Michio Suenari.
Yoshiaki Tsuboi report that, under the Doi Moi policy, Confucianism was revaluated in the studies regarding the Vietnamese society and the world of thought in 1990, and that research of Confucianism started in earnest with his paper entitled “Confucianism in Vietnam” published in 1990 [Kashinaga. 2009:53]. Tsuboi considered three problems in Vietnam Confucianism: 1) the penetration of Confucianism into the Vietnamese society, 2) the presence of distinct development of Confucianism thought in Vietnam, and 3) marked respect for Gi (justice) on a social level, and of dutifulness in the family level as Confucian ethics [Kashinaga. 2009:53].
Concerning the problem of the penetration of Confucianism into the Vietnamese society, Toshihisa Sase demonstrated the slow penetration of Confucianism into the Vietnamese society through the investigation of historical materials [Kashinaga. 2009:53]. Sase proved that Confucianism penetrated very slowly into the Vietnamese society, few persons completely studied the Confucianism scriptures, even among students in the Guozijian, the center of Confucianism education in Vietnam, even in the latter half of the 15th century called the golden age of Confucianism. Furthermore, Confucian ethics finally spread out up to the village level at last in the latter half of the 17th century.
In Vietnam, many previous studies of Confucianism have treated the Confucianism thought. In contrast, although Confucianism, Buddhism, and Taoism are called the three great religions, the relationship between Confucianism and the other two religions has been adopted only in a small number of previous studies [Kashinaga. 2009:54]. Moreover, there has not been enough research on the relation between Confucianism and folk beliefs, such as ancestor worship having deep relations to Confucianism [Suenari ed. 2009:54].
Suenari researched on Confucianism at the village level, especially on its religious aspect and its relation to folk beliefs in the village in south Hanoi and villages near Hue in mid Vietnam, over a long period and compiled demonstrative considerations [Suenari ed. 2009:54].
This empirical study is inspired from Suenari’s study. I focus on Chinese temples in Cau Ngang country, Tra Cinh province located in the Mekong delta region in southern Vietnam. The target of this study is temples that include an element of Confucianism at the village level.
3. Research outline
This research is based on part of the achievements of the cooperative research by Tra Vinh University, Kobe University, and Nara University from 2012 to 2013. I report the details of Chua Chi Thien Minh in Cau Ngang prefecture, Tra Vinh province.
I visited Khong Tu Thanh Dien on August 23, 2012, and August 22, 2013. In 2012, I went with all the members of the research group , and with Professor Okada and two translators in 2013. At both times, I conducted interviews with persons concerned with Khong Tu Thanh Dien. I also observed a ceremony in 2013.
I made a brief repot on the basis of my two years research in the Science forum “Temples of Chinese People in Tra Vinh” held in Tra Vinh University on July 29, 2014. The most part of this paper is based on the contents of that report.
4. Demographics of Tra Vinh province: population, ethnicity, and religion
Tra Vinh province has the 11th largest population among the 13 Mekong Delta provinces, according to the 2009 Vietnam Population and Housing Census: Completed Results (Publishes by statistical House/VN, Ha Noi, 6-2010). The total population of 1,003,012 comprises 677,649 Kinh persons, 317,203 Khmer, 7,600 Hoa, 22 other ethnic groups, and foreign. Tra Vinh province has the largest proportion of Khmer among the provinces in the Mekong Delta region. Religious demographics in Tra Vinh province are 498,930 Buddhist, 15,366 Cao Dai, 634 Protestant, 318 Tinh Do Cu Si Phat Hoi Viet Nam, 195 Muslims, 142 Hoa Hao, 19 Buu Son Ky Huong, 16 Dao Tu An Hieu Nghia, 7 Minh Su Dao, 1 Minh Ly Dao, and 1 Ba Hai.
5. The Meaning of an Investigation of Khong Tu Thanh Dien
Before reporting the details of Khong Tu Thanh Dien, I will discuss the meaning of an investigation of Khong Tu Thanh Dien in study of the Chinese people in the south of Vietnam. I can clarify a part of the history of the Chinese people in the south part of Vietnam by focusing on Chinese temples in Tra Vinh province. The Chinese people in the south part of Vietnam have a long history, and many precious historical materials concerning the Chinese people should remain. However, the study of the Chinese people in the south of Vietnam has not greatly accumulated. Tra Vinh is a very important region for thinking of symbiosis with an accepting mixture and diversity of culture, since Tra Vinh is followed is followed by a variety of ethnicities, such as Kinh, Hoa, and Khmer. I hope this cooperative research will become a new resource for Vietnam within the frame of research of the south part of Vietnam, through the rediscovery of religious landmarks, such as Chinese temples.
6. The Roots of Minh Dun Nho Giao Dai Dao
Ming Duc Nho Giao is based on Tam Giao. Confucius, Dieu Tri Kim Mau, and Thuc Dao Tien Ong are enshrined at the center, left, and right of the altar, respectively. On the basis of the doctrine, Minh Dun Nho Giao is regarded as a temple descended from Tien Thien Dao. Tien Thien Dao is established by Huang De Hui(黄徳輝) born in Jiangxi, in the beginning of the Qing dynasty. It spread from Jiangxi and Sichuan to Hubei and Guangdong and even to Southeast Asia [Yu 2011:47].
Tien Thien Dao speaks about human beings as follows: The true character of human beings was good, and all human beings were 8.6 billion fundamental seeds sprinkled over the world by Dieu Tri Kim Mau. When human beings grew up from those seeds, they were deceived by many kinds of desires. Their original character was confused, and human beings lost what they had at their root [Yu 2011:49]. Since human beings fell into Sau Thien, they must return to where they were and restore Tien Thien. Furthermore, Tien Thien Dao states that if humans succeed in these, they can return to Dieu Tri [Yu 2011:50].
In contrast, Minh Duc Nho Giao Dai Dao has another name, Thien Minh, suggesting that it may be descended from Ngu Chi Minh Dao. Ngu Chi Minh Dao comprises five denominations, namely Ming Su, Minh Duong, Minh Ly, Minh Thien, and Minh Tan, which have an origin in the Ming dynasty in China, and have the Chinese character Ming at the beginning of the names[Takatsu 2012：28]. The deities in Ngu Chi Minh Dai are Dieu Tri Kim Mau, Ngoc Hoang Thuong De, various Buddhas, and various hermits. Among Ngu Chi, Minh Su and Minh Duong originally existed, and then Ming Ly, Minh Thien, and Minh Tan were separated[Takatsu 2012：28-29].
Takatsu wrote that the record of Minh Thien stated that a group coming together at Quan De in Thu Dau Mot taught this situation, and gave drugs curing diseases.
Takatsu supposes that a special feature of Minh Thien is its having promoted the translation of the sutras into Vietnamese[Takatsu 2012：41].
7. Research on Khong Tu Thanh Dien
(1) About the History of Khong Tu Thanh Dien
Here, I minutely report on Khong Tu Thanh Dien. This report is based on interviews at that time and materials entitled “Bao Cao Ket Qua Xay Dung Co So Ton Giao Tin Nguong Van Minh Minh Chua Chi Thien Minh(present name, Khong Tu Thanh Dien)”.
Dai Dao is the only Khong Tu Thanh Dien e Confucianism temple in Cau Ngang County, constructed in 1961. Khong Tu Thanh Dien has another name. This name is Chua Chi Thien Minh. Mr. Lam Van Thuong, then liveing in Cau Nhang County, put money into this temple. Mr. Lam Van Thuong was born to Cau Ngan. He is Phuc Kien. Mr. Lam Van Thuong’s father and mother had come to Cau Ngan County from China. They were Phuc Kien.
The patriarch of Minh Duc Nho Giao Dai Dao is Luu Cuong Cang, who is not the founder. I cannot confirm whether Luu Cuong Cang is a man or woman. I do not have any information on Luu Cuong Cang.
The present owner is Ms. Lam Thi Le. She is Mr. Lam Van Thuong’s daugther. She has two sons. One of the sons is committed to the management of Khong Tu Thanh Dien.
Khong Tu Thanh Dien has approximately 100 persons as members, but practically 30-40 persons gather at Khong Tu Thanh Dien for ceremonies. There are approximately 200 books and documents in Khong Tu Thanh Dien .
At the foundation of Khong Tu Thanh Dien, the main building was a one-story house of approximately one hundred fifty square meters, having a tin roof and was the base of the religious activity of Lam’s family living in Cau Ngan County. Mr. Lam Van Thuong invested his money in reconstructing the main building and constructing accommodations in 1998. In 2004, the temple was secondarily repaired with the cooperation of his children and grandchildren. At that time, the main building, training hall, and accommodation were reconstructed. Simultaneously, the room enshrining Confucius was enlarged and the fence was built around the gate and temple. The temple now has an area of one thousand four square meters and surrounded by a wall of two meters in height.
The temple, which has a main building of one hundred fifty square meters for praying to Confucius, is a place for believers to perform religious ceremonies. The second building, of one hundred square meters, behind the main building, is a place for mutual exchange between believers and religious ceremonies. The next building, of one hundred square meters, includes accommodation with a kitchen, and lavatory for members.
All the expenses of these renovations were paid by Lam’s family. Lam Van Thuong and his family directly paid the money, not receiving economic assistance from any other communities and societies. In other words, Khong Tu Thanh Dien is the foundation of the family religion of Lam’s family. However not all members are form Lam’s family.
(2)The Present Condition of Khong Tu Thanh Dien
The current activity fund of Khong Tu Thanh Dien is based on the income of Lam Van Thuong’s children and grandchildren. This temple also receives other special incomes through donations of believers at the temple, operations of religious ceremonies, and so on. This fund is used for charitable activities in local areas. The activities of Khong Tu Thanh Dien are under the control of the current owner, Lam Thi Le, a daughter of Lam Van Thuong. Lam Thi Hoa, the elder sister of Lan Thi Le living in theUS, is sending money to help support Khong Tu Thanh Dien. Dam Huu Huy, the Chinese partner of Lan Thi Hoa, is also contributing to Khong Tu Thanh Dien.
There is another man in the temple, called “Phap dan” at Khong Tu Thanh Dien. He helps to guide everyone to do rituals in the temple.
In 2012, when I visited the temple, I interviewed one person. He is the son of the main person of the temple, Pham Thi Le, and was in his thirties at that time. He has two younger brothers, but seems to be the only person, among his brothers positively concerned with the activities of the temple. When I asked him whether he had succeeded to the temple, he answered that he had no idea. He has another job and is concerned with activities of the temple. He said that he participate in all temple events.
(3) Religious Practice at Khong Tu Thanh Dien
There are approximately one hundred believers of Khong Tu Thanh Dien not a very large number. Among the 30-40 believers eagerly perform religious practices at Khong Tu Thanh Dien. Many of the believers are of Kinh ethnicity, some having Hoa or Khmer ethnicity. There is no difference between male and female believers, but more than half of the believers are female.
More than two hundreds books needed for the education, understanding, and research of the tradition for the believer are kept in Khong Tu Thanh Dien.
The religious practice is based on Confucianism, and the basic concept is the practice of the life style of “Health and Saving”.
If a member neglects this practice, it is believed that he goes to hell after his death. To go to heaven, a member must accumulate virtues. The way to accumulate virtue is to make a donation.
The administration of this temple is financially tight, since the main income is the donation parst of the Lam’s family income. However, the temple has a policy that the temple should overcome difficulties by mutual aid with the community. On the basis of this policy, the temple prepares hundreds of gifts such as rice, futons, and mosquito nets by itself on full moon night in January, July, and October, and gives them to poor families in Thuan Hoa, and neighboring villages an ongoing process since 1992 .
The policy of helping people in trouble has enlarged and diversified the charity activities performed by this temple every national holiday from 2002 to the present with support by Lam Thi Hoa’s family. Examples of the variety of these charity activities are: 1) give twenty tons of rice to poor families inThuan Hoa village, My Hoa village, Hiep My village, My Dong village, Hiep My Tay village, Nhi Trunong village, Truong Tho village, Thanh Hoa Son village, Long Son village, and so on every year, 2) give books to poor students, 3) help to construct schools in Nhi Truong village, 4) support twenty poor students in Hiep Hoa village via the society for the promotion of study in Cau Ngan (actually, students supported so far have graduated high schools), 5) donate rice and money to the Cau Nghan hospital as well as to the school for hearing handicapped students in Tra Vinh, and so on.
In 2012, Khong Tu Thanh Dien made donations to poor families in Thuan Hoa village, My Hoa village, Hiep My Tay village, Hiep My Tay village, Thanh Hoa Son village, and Long Son village. This donation included ten kilograms of rice, futons, mosquito nets, ten notebooks, and two sets of uniforms. Furthermore, the temple donated a scholarship of seventeen million Vietnamese dong to students in Cau Ngan town.
A new temple called Chua Van Minh has been constructed recently, but I have not yet conducted research on it in detail.
(4)The Festival in Khong Tu Thanh Dien
Festivals organized in Khong Tu Thanh Dien are as follows.
・May 5: This is the biggest festival in the temple. May 5, 1932. This is founding date of Minh Duc Confucianism.
・July 15: Vu lan festival
・August 15: Via Me Dieu Tri Kim Mau (means worship of Dieu Tri Kim Mau). Dieu Tri Kim Mau is considered as a mother who takes care of the children.
・January 09: Via Thay (Ngoc Hoang Dai De). Thay means father or a person having children.
I have not yet conducted research on all of these festivals.
(5)Vu Lan
I was able observe a Vu Lan festival on the evening of August 23rd, 2013, when I visited Chua Chi Thien Minh with Professor Okada.
The Vu Lan festival is a Buddhist event, and there are many opinions on its origin. Here, I briefly note one of the most plausible opinions. Mokuren, one of the pupils of Shaka, saw his dead parents through a supernatural power and found his mother being skin and bone in the realm of hungry ghost. He then consulted with Shaka regarding how he could save his mother. Shaka told him that he should hold a memorial service for his mother with some offerings on July 15 (in the old calendar). This is regarded as the origin of the Vu Lan festival.
I will explain the process of the ceremony using pictures. “Phap dan”, mentioned above face the front. The male attendees form a line to the left and the women formed another line in the right. They face each other, and say a prayer. It last approximately fifteen minutes.
Next, they turn around and said a prayer. This last approximately five minutes.
After that, men and women face each other and say a prayer.
Then, they kneel, and the “Phap dan” say a prayer with an incense stick in his hand. Simultaneously, 4-5 attendees read out the scripture. Approximately twenty-five minutes after the start of the ceremony, Ms. Pham Thi Le appear at a corner with a pink belt on her west. They continue praying at this time.
Among the congregation of Khong Tu Thanh DienMinh there is a woman is able to hear the voice of God. However, she did not hear it at the occasion I witnessed.
8. Conclusion
Although the short-term nature of my research has enabled me to refer to only limited things, activities to support people living in nearby villages are performed on the basis of the religious thought of Khong Tu Thanh Dien. I think that activities such as mutual aid are regarded as important because Confucianism teaches that it is a good deed to support people in trouble. As Suenari defines village people’s activities, though, and relative things deriving from Confucianism as -grass-roots Confucianism- [Suenari ed. 2009:55], activities deriving from Khong Tu Thanh Dien can be regarded as “grass-roots” Confucianism-. I think that in the Vietnamese society Confucian thought has infiltrated into people as the thought of mutual aid and has taken root as the thought of the people.
Finally, I will mention some problems of this research. While this research is regarded as a part of the results of our joint research over these three years, I would like to investigate in detail whether activities deriving from Khong Tu Thanh Dien are considered as a phenomenon of Confucianism, Buddhism, and Taoism, or as a belief placing Confucianism at the center. If the latter is the case, activities deriving from Khong Tu Thanh Dien may be regarded as a process that Confucianism takes root in Vietnam, especially at the village level.
References
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