Comparing Len Dong ritual of Vietnamese and Gut of Korean (the case study in Hanoi and Seoul) = So sánh nghi lễ lên đồng của người Việt Nam và Gut của người Hàn16211020150227

VIETNAM NATIONAL UNIVERSITY, HANOI
INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES





BUI LE KHANH CHI



COMPARING LEN DONG RITUAL OF
VIETNAMESE AND GUT OF KOREAN
(THE CASE STUDY IN HANOI AND SEOUL)


MASTER’S THESIS
Major: Vietnamese Studies





Hanoi-2013

VIETNAM NATIONAL UNIVERSITY, HANOI
INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES

BUI LE KHANH CHI



COMPARING LEN DONG RITUAL OF
VIETNAM AND GUT OF KOREA
(THE CASE STUDY IN HANOI AND SEOUL)



MASTER’S THESIS

Major: Vietnamese Studies
Code: 60 31 60

Supervisor: Prof. Dr. Ngo Duc Thinh



Hanoi - 2013


1
A. INTRODUCTION 4
1. The rationale, significances of the study 4
2. Literature review 5
3. Study subjects, scopes and goals 7

3.1. Study subjects 7
3.2. Study scopes 7
3.3. Study goals 7
4. Study methods 7
5. Thesis structure 8
B. CONTENTS 9
CHAPTER 1: INDIVIDUAL GUT OF KOREA FOUNDATION, THE HOLY
MOTHER IN VIETNAM AND THE CLASSIFICATION OF GUT AND LEN
DONG 9
1.1. Foundation of individual Gut in Korea and Holy Mother in VietNam 9
1.1.1. Shamanism of Korea 9
1.1.1.1. Worship the gods in the house 10
1.1.1.2. Ancestors worship 12
1.1.1.3. Worship of the village 14
1.1.2. The Mother Goddess religion (Dao Mau) in Vietnam 15
1.1.2.1. Goddess worship 16
1.1.2.2. The cult of Mother Goddess Custom 18
1.1.2.3. The Pantheon of the Mother Goddess Religion 19
1.2.1. Classification of Len dong 20


2
1.2.1.1. Thanh Dong 21
1.2.1.2. Dong Co 23
1.2.2. Gut classification of Korea 25
1.2.2.1. National Gut 27
1.2.2.2. Village Gut 28
1.2.2.3. Individuals Gut and SenamGut 31
CHAPTER 2: THE DIFFERENT AND SIMILAR BETWEEEN THE RITUAL
OF LEN DONG AND GUT (THE CASE IN SEOUL AND HANOI) 34

2.1. The way and purposes of the "ra Dong”, “moi Dong”, “di Gut” and “moi
Gut” 34
2.1.1. The way and purposes of the "ra Dong" and "di Gut" 34
2.1.1.1. In Vietnam 34
2.1.1.2. In Korea 35
2.1.2. The purpose of the "moi Dong" and "Moi Gut" 38
2.2. Worship objects, the “gia” for incarnating and the basic functions of
incarnation ritual 39
2.2.1. Objects of worship 39
2.2.2. The incarnations and the basic functions of incarnation ritual 42
2.2.2.1. The incarnations 42
2.2.2.2. The basic functions of incarnation ritual 44
2.3. The role of the Mediums, Mutang, Can dong, and Liturgical Singers (Ban
Cung van) 46
2.3.1. The role of the Mediums and Mutang 46


3
2.3.2. The role of Can dong 48
2.3.3. The role of the liturgical singers (Ban cung van) 49
2.4.1. The basic elements of the ritual 51
2.4.1.1. Clothes and tools 51
2.4.1.2. Dance and music 53
2.4.1.3. Offerings and how to display offerings 55
2.4.2. Time and space of ritual 62
2.4.2.1. Time of ritual 62
2.4.2.2. Space 63
2.4.3. The process of the len dong ritual and Gut ritual 65
CHAPTER 3: SOME ISSUES EMERGED AND FURTHER RESEARCH 76
3.1. Len Dong and Gut – way to releasing for "tie" of modern society. 76

3.2. The market trend in the ritual of len dong and Gut 81
3.3. Gender equality and women's rights issues is reflected in the phenomenon of
len Dong 88
LIST OF REFERENCES 100
WORKS LIST OF AUTHOR 104









4
A. INTRODUCTION
1. The rationale, significances of the study
Religious beliefs is a very important field in every culture, in relation to the
spiritual elements, reflecting the values inherited from one generation to another
generation, represents a part of the human worldview. In the morphological expression
of religious beliefs, Shamanism is a special form of religious, its formation associated
with the tribal mode. "Religion Shaman is polytheism in nature. It is believed that all
things in nature have a soul that our mental lives are presented in natural phenomena
and in all events, whether of men or of something else, are provided that the action of
the souls "[4, pg.68]. In religious encyclopedias also the definition of "Shaman is the
original religion of polytheism opinion or polytheism with strong roots in the cult of
nature with generally recognized heaven who is Supreme Being". Natural devotion and
admit things have souls, or between the world of the living and the dead are the
contact. The living, the dead can communicate with each other through those who are
able Special features although each country has its own nuances, but the common

denominator is that Shamanism. The researchers came up with a number of typical
cases in Siberia, China called Yu (Northern China) or Nan (Southern China), Korea -
Gut, Vietnam with Len dong, which is the Shamanism's form. These forms are
common characteristics of shamanism. That is the Shamanic practitioners to get
yourself in that ecstatic state for the release of his soul or the incarnation of divinity
with belief that is possible contact with god Father, receive the power from the
supernatural world for health, exorcism, the pursuit of fortune.
Len dong is the most characteristic practice of the Holy Mother and Gut is
Korean Shaman's ritual. In both countries, we see many similarities in the two rites, it
creates unique features in common denominator Shamanism. Len dong and Gut are
taken particularly interest by many researchers. In Vietnam, there are many works of
researchers such as Ngo Duc Thinh, Le Thi Hao, Mai Ngoc Truc There are also
many works of foreign researchers to len dong ritual of Vietnam and comparison with
the Shaman rituals with other countries. The research that has outlined a


5
comprehensive picture of a religion is considered to be the native religion of Vietnam –
the Holy Mother. In Korea, the extremely popular and ceremonial activities of Gut was
publicly acknowledged early, it became a profession were licensed by the Korean
Culture and Information Ministry.
In the process of learning about the religion of the two countries in general and
the Holy Mother of Vietnam, Korean Shamanism in particular, we find that there are
many similarities and differences of these two types of religion. Currently in Vietnam
through surveys we found very little documents with which research comparing to len
dong ritual of Vietnam and Gut Korea. In general there are only three works by three
researchers Laurel Kendall, Bui Thi Thoa and Lee Geon. However, these studies only
offer general comparative. Furthermore, conservation issues and promoting positive
values in len dong rituals of a religion in Holy Mother among the social status in the
current is a difficult issue. Meanwhile, the Korean government has been trying to

preserve, promote and exploit effectively the traditional cultural values of Gut on
tourism development. In this context, I chose the topic “Comparing Len Dong Ritual of
Vietnam and Gut of Korea (the case study in Hanoi and Seoul)" to study this issue in
completing and detailing the comparison between the level of this important religious
ritual.
This study hopes to contribute to provide clearer information about the len dong
of Vietnamese and Gut of Korea. This will be a useful resource for managing the work
of preparing and conducting performances of cultural exchange between the two
countries Vietnam and Korea in a more efficient manner. Besides, this research also
opens new research directions in Shaman rituals of other countries in the compared
with len dong of Vietnam.
2. Literature review
There have been many studies on the Vietnamese Holy Mother and Korean
Shamanism. In Vietnam, the study of Vietnamese Holy Mother may include two
collective works "Dao Mau Vietnam" by Ngo Duc Thinh. In this work he presents a


6
fairly complete picture of the details of Holy Mother, and the chau van lyric, to help
the reader imagine a comprehensive and direct view of Holy Mother in Vietnam.
Besides, "Len dong Journeys of spirits, and destinies", this work is replayed one hau
dong mixed reviews of the author, and new issues are mentioned. There are also
researchers such as Nguyen Kim Hien, Nguyen Thi Hien, Le Hong Ly with the
works was is posted on website about Vietnamese
Holy Mother.
Regarding Korean documents, notably the works of Hong Tae Han with titled
"Our World Mutang Gut" published by the Institute of Anthropology in 2009. The
book mentioned aspects and the meaning is expressed in stage performances Gut, and
Gut in some localities represented. A book called "Korean Shamanism" presents an
overview of the history and development process of a shamanism in Korea. Especially

interesting is "Individuals Gut - SenamGut" presented of Gut in Seoul own, with the
presentation quite meticulous about personal Gut rituals.
Comparing issue len dong of Vietnam and Gut of Korea in particular was
mentioned in the following three researches: Firstly, works "Khi nào Gut giống lên
đồng vài điểm tương đồng giữa Hàn Quốc và Việt Nam" by Laurel Kendall. In this
work the author mainly compares the differences and similarities in terms of the basic
elements of len dong ritual and the Gut. Secondly is the work of Bui Thi Hoa, "Những
tương đồng và khác biệt trong “Lên đồng” của người Việt và “Gut” của người Hàn "
in Journal of Northeast Asian Studies, No. 6 (112), 2010 . The paper compares a
general way about the two rituals. Thirdly is minor thesis of Lee Yeon with the subject
“len dong of Vietnam and a few comparing with Korea's Gut". The author focuses
research on len dong of Vietnam, which has made some comparisons in the basic
elements of ritual.
Issue comparison between len dong and Gut has not been studied in a complete,
affordable stop at three aforementioned works, in which the authors only give a general
match between the len dong and Gut. Moreover, due to the Gut is divided into several
categories depending on the division based on any basis, so the above limitations are


7
not yet a comparison between len dong of Viet Nam case study particular study in Gut
of Korea. That will cause mistaken that Gut of Korean only one type. Hopefully,
additional research will contribute somewhat above shortcomings and create
momentum to continue for new research directions len dong and Gut in common
denominator Shamanism.
3. Study subjects, scopes and goals
3.1. Study subjects
- Len dong ritual and Gut;
- Practitioners of Holy Mother in Vietnam (mediums and their disciples).
3.2. Study scopes

- Len dong ritual in Hanoi (Vietnam): Focus research resources have been
published, especially the work of Prof. Ngo Duc Thinh. In addition, the survey mainly
Len dong based in Hanoi and some its adjacent provinces;
- SenamGut ritual of Seoul (Korea): Due to funding limitations, the survey is
based on a Korean documents is mainly.
3.3. Study goals
Learn about Korean Gut platform, Holy Mother in Vietnam and the
classification of Gut and len dong.
The study focused on comparing the similarities and differences in
classification, the basic element in ceremonies and events, how the len dong and Gut.
Through this results proposed a number of issues that need further research.
4. Study methods
 Retrospective method and document analysis and synthesis:
- Collect, synthesize, evaluate, document analysis, survey research results have been
published at home and abroad;


8
- Collecting and translation of documents from the original Korean. This is the most
important work of Gut research.
 Methods of observation, survey fact:
- Join experienced, witnessed and observed the len dong in Hanoi and some adjacent
provinces;
- Conduct interviews with some of mediums, can dong and the the disciples;
- To discuss a number of issues related to the role and power of the spread of Gut in
modern Korean society with some Korean friends.
 Method comparison
- Carry out a comparative analysis in order to point out the similarities of the origin and
nature as well as other differences.
5. Thesis structure

A. Introduction
B. Contents
Chapter 1: Individual Gut of Korea Foundation and the Holy Mother in Vietnam and
the classification of Gut and len dong
Chapter 2: The different and similar between the ritual of len dong and Gut (The case
in Seoul and Hanoi)
Chapter 3: Some issues emerged and further research
C. Conclusions









9
B. CONTENTS
CHAPTER 1: INDIVIDUAL GUT OF KOREA FOUNDATION, THE HOLY
MOTHER IN VIETNAM AND THE CLASSIFICATION OF GUT AND LEN
DONG
1.1. Foundation of individual Gut in Korea and Holy Mother in VietNam
1.1.1. Shamanism of Korea
Neolithic cultures are many people that it appears on the Korean peninsula and
about 6000 BC [6, pg.67]. Around the year 3000 BC people speaking Tungus Altai
according to the wave of immigration of the tribes and clans from Central Asia through
Siberia to Manchuria and scroll down the Korean peninsula. They are considered to be
the first to provide Shaman - a religiuous sect worshiping the gods to the Korean
peninsula [6, pg.13].

In Korea – It’s the history and culture written "the emergence of Religion
Shaman, core elements of Korean religious ideas in the Neolithic period, the original is
trying to understand the whole structure declaration and super picture of the world "[6,
pg.68]. Is considered to be the original indigenous religion of Korea and appears on the
Korean peninsula soon, the Shamanism is the spiritual for those people from the
primitive, it explains the supernatural phenomena, that metaphysical world. The
original embodiment of trying to control nature by interfering original structure
declaration was the Shamanic practitioner - the priests of this religion. With special
skills ecstasy, the relationship between the gods and demons with the current world,
but more specifically people present through the priests.
Shamanism dominated the Korean peninsula and is considered to be the state
religion until about the year 372, when Buddhism was introduced from Jin
1
to Koguryo
and in Paekche about 384. But not when Buddhism was introduced to its heyday (in the
period after reaching three kingdom of Paekche, Koguryo, Shilla) Shamanism lost his

1
Jin (Tan) (265-420): is one of the six dynasties followed the Three Kingdoms and the Northern and Southern
Dynasties in China. This is a powerful country in a short period of time agreed Northeast China.


10
role in the spiritual life of the people. Nowadays, Shamanism continues to develop and
even at this stage it becomes popular with art divination. Three kingdom united, land
was opened, the temple was restored and new construction. Court and his people must
consult Shamanic practitioners about land issue. Not only have people follow
Shamanism but also members of the royal family and nobility. Shamanism still exist in
parallel with the rise of Buddhism in the sixth century. Until sixteenth century Yi
Hwang and Yi I have created two New Confucian opposition in the Korean Peninsula.

When New Confucian accepted as a religious Buddhist country, at this and other
religions are overlooked court. However the Shaman still reigns in the religious
consciousness of the Korean people until today.
It is said that, like all other primitive religious period, Shamanism in Korea
including the popular beliefs rooted in the supernatural as well as the impact from the
natural world affect the lives of the south. They can not explain natural phenomena, do
not know how to resist and overcome the phenomenon, that's why they have to ask for
help to find the help from the gods. Spirit shown from the rivers, the mountains, to
plant flowers. These "popular beliefs" together with the religious rituals that make up a
devotion to a particular religious nature.
1.1.1.1. Worship the gods in the house
Like the Vietnamese, Koreans believe that every family has the gods, the gods
are not the same in every house. Spirit may dwell everywhere, at home, garden, house,
roof, kitchen, toilet, barn even gods may dwell in a jar of rice, jars containers water
Spirit is present everywhere at all times, along with human activities, surrounded by
the parallel existence of both gods and demons. The devil is always lurking and can
penetrate into the house at any time, therefore the notion that Koreans from the
smallest things or the corner of the house to the big things and the entrance have
indwelling spirit to protect and ward off evil spirits. God always protect them, in a year
they conduct the worship of the gods.


11
Although there are many gods in the house but Koreans usually conducted
worship important gods that is Chosang, Songji, Chowang, Toju, and Up. All worship
the gods of the people called Kosa. The worship was conducted fairly simple, offerings
usually rice, water or white wine, flowers made from paper, especially in the
indispensable ritual cakes Took - a traditional cake Korea made from glutinous flour, in
addition to dry fish. Korean people for the most part not a big altar as often seen in
families in Vietnam. Altar to worship prepared on conducting worship, which is a child

table shown enough these offerings. It is particularly common individual Koreans do
not worship the gods on different days with them in a day, and usually offered on
Thanksgiving Day (10
th
lunar months). Also on the same day, and there is no class
division, the location, the function of the gods, who was just preparing a altar and
offerings rotation. As offerings to the gods that they set the altar in place which god he
reigns. Team spirit is called an honorific "Ms.", which plays a major role is to make
fertile soil, season and help infertile people can have children. Team spirit reigns in the
room, so the average rice covered with a white sheet of paper to worship the god is
placed in the corner of the room [4, pg.96]. Household gods are gods protect the family
from misfortune, so that in addition to them other gods on the same date as the people
still worship on days like birthdays, or when donations food must be offered household
gods before serving. You worship them gods to be placed at the corner of the house, or
on the column. If it is on the column, it is pasted on a blank sheet of paper - it is a
symbol for the household gods. In Vietnam, the gods are also in the kitchen that is Mr.
Dau rau, also in Korea, it is the god of fire. The small cup holds water is a symbol of
the God of fire. In the opinion of the South, the god of fire yin and is called "Madam"-
like team spirit. Gods bring safety to the house and the family fortune is Spirit and
Spirit porch. The two deities are placed next to each other in the backyard near the
warehouse. Represents Spirit porch a straw to get caught up, and the Spirit is a mound
of straw, Korean people think inside the mound of straw had a snake. If the snake is in
the mound of straw, ie fortune still, if the snake out of the mound of straw ie fortune


12
also reduced. These two gods are respected Korean and many churches in many places
[4, pg.98].
In families, mostly “Yin” gods, known as "Madam" whose gentleness, kindness.
This probably comes from a society that is organized according to the matriarchy under

an agricultural economy from the Stone Age on the Korean peninsula. This is also
probably explains why most of the people perform rituals Gut in Korea are women, and
who undertake to visit the gods in the house as well as women.
One of the purposes of conducting the Gut ritual is for good luck and prosperity
for the family. Some gods reigned in the house owners also were awe-inspiringly
powerful by Mutang body. The gods often chosen to worship in Gut ritual is the
household god and god of fire. Unlike len dong ritual of Vietnam, Gut ritual takes
place not by Mutang organize up to an invitation from the family. Mutang conducts for
the landlord so the goddess seated in the family to pray to the gods to bring good luck
to the owner.
1.1.1.2. Ancestors worship
To commemorate ancestors Korean made three basic ritual called the Kije,
Ch'arye and Myoje. Three rituals are three types of Jesa (ancestor worship).
Vietnamese people remember their ancestors and monthly special events. They burn
the followers or offerings of food, fruit on the 1s
t
and 15
th
lunar month, major holidays
such as New Year Holiday, anniversaries, or the special days. Their place of worship is
not specified any time, depending on each family is different. Kije ceremony and
Ch'arye be done at home also ordinance Myoje performed in grave loss. Before the the
Kije made on the eve of the ceremony anniversary and Ch'arye ceremony early in the
morning of that particular day. But today, Korean has simplified and made the early
morning ritual. Some Korean families perform this ritual on such occasions Mid-
autumn festival, days Hansik, Tano (May 5
th
lunar month), or 105 days after the winter
solstice.

13
It is important that worship offering in the rituals on a board made of wood or
instead of a sheet of paper. On wood panels or paper it is the name and location of the
ancestors then pasted onto the back of the altar and to the end of the ceremony this
paper will be burned. This seems contrary to the Vietnamese. They write your name,
age, location of the people living in the paper called "Sớ" (petition to the Gods), this
paper is burned after the end of the ritual. On tables worship ceremony arranged in
certain positions, what food to put any food in the East or in the West. For example,
red fruits are to be classified separately in the East, fruit white to be classified in the
West. A particular food is loaded, then the fruit, followed by vegetables, soup and
some kind of meat, fish, behind the bowl of rice with chopsticks spoon. In front of you
is a table of the followers, the front desk has a tray cup of wine [14, pg.126]. With the
same concept as the Vietnamese ancestors always epiphany to bless the children in the
family so the family daily life activities such as how, when offering to ancestors as
well as those things. In some big holidays such as ancestor’s death anniversary, New
Year Holiday, it seems that the complex rituals of the Vietnamese and many more
gifts. In addition to floral, alcohol, salty food, people also worship votive such as:
house, car, money made of paper for ancestors, this comes from the concept on earth
such children are entitled does the stream of gold grandparents also used these, and if
not them would blame me.
Ancestor worship expressed respect to the generation of ancestors. To perform
this ritual as a confirmation of biological relationships between the living and the
deceased, the family relationship will be extended through the generations. Ancestor
worship is considered an integral part of the spiritual values of the country is set with
the name "Korea - the country of the ritual," stressed order from top to bottom, from
the high the oldest to the youngest, including the deceased and descendants [14,
pg.126]. To the soul of the deceased to be super and live forever in the minds of the
world seems pure worship practices in the holiday or anniversary each year is not
enough and sometimes the family that the themselves unable to super-high for the dead

or to call the epiphany of ancestors. Shamanism migratory stream of the Tungus, it is


14
the worship of the divine nature, elimination of demons through Mutang, and it has
been integrated with the practice of ancestor worship of the Korea to super tasks for the
deceased and called ancestral spirits. It is considered as the main purpose of inviting
families to celebrate Gut in SenamGut (individuals Gut) of Korea. The custom of
worshiping ancestors has become the foundation for individuals Gut, especially
SenamGut in Seoul has been developing.
1.1.1.3. Worship of the village
Korean mountainous area accounts for over 70%, so in general most of the gods
worshiped in the mountain village god. Koreans believe that mountain gods are gods
that can be observed everywhere in the village and dominates many of the harvest. As
one of the gods of in Korean popular belief, spirit mountain called Sanshin or is
Sanshinyong. The researchers said that this popular beliefs may be from the first
century BC and the strong influence of the legend Tangun. According to legend, the
founding of the Korean People's first Tangun. After the King's death has become the
god of the mountain in Asadal (capital of ancient Korea). Every year the people of the
mountain is still sacrificial offerings on the full moon day in January [14, pg.129].
According to Hwang Gwi Yeon and Trinh Cam Lan (2002), from the ancient
worship of the village very much influenced by environmental factors, it dominates at
the livelihood of the villagers. Like Vietnam, people living where the worship of the
village there. Such as those who live in the mountains and prairies, tend to worship the
mountains, the coast, fishermen worship and sacrifice the dragon. Spirit dragon god
brings cooling rains for land plants in times of drought in years. At this time, it held
special ceremonies to worship the dragon god, the god of rain, may have a bumper crop
of affluence.
Spirit Land (God of the soil) Koreans held worship ceremonies in the Lunar
New year. In this day the villagers gathered together into groups and took gifts to the

village head and dancing around the yard. Then will go to each house in the village,


15
and still walking and dancing. It is believed that such action is to god of the soil
understand respect and their aspirations. He will bless land for each family.
Village festival is usually held in the morning dawn the day in January
(according to Lunar Calendar), depending on the selected villages given to the
organization. January is the month in which the Koreans held a series of rituals to
worship the god to wish a peaceful life for the whole year.
Perform the ritual cult of the village is a special implementation of official
activities related to the village festival. These people must have the parts, and as a
perfect reputation. They will read the vows and burning pieces of white paper to pray
for happiness and good luck to the villagers. The Shamanic practitioner will do the next
job of the ceremony. They will be offered to the god of wine, food and drink and dance
to entertain the gods. The gods protect the lives of the people in the village, so when
the family does Gut ritual can not not invite the gods. The gods not only protect the
village bring prosperous life for people living, but also to protect the dead in the village
there. Hierarchical relationship between the gods, from the village to the gods in the
house, to the ancestors are arranged orderly in individual Gut ritual of Korea.

1.1.2. The Mother Goddess religion (Dao Mau) in Vietnam
The early twentieth century had a lot of research on the Goddess, Mother
goddess, mostly French works. There are also the works of the Cham and some
researchers Vietnamese at that time as Nguyen Van Huyen, Phan Ke Binh, Nhat
Lang There are mixed opinions about len dong ritual and the origins of the Mother
Goddess regilion. By the year 60 - 80 of the twentieth century the study of religious
beliefs and especially research the Mother Goddess regilion and len dong in particular
seems to be "frozen" by the taboo of policy Government and the condemnation of
society as religion is superstition, causing many problems in society. Thus the study as

well as works published in this period faced many difficulties and limitations.


16
To the end of the 90s of the twentieth century and into the twenty-first century,
new religious beliefs actually be "alive". According to the study of the forms
Shamanism seem unfinished in the previous years continued. 2001 is the year marked
an important development of the study along with typical results are declared in the
international conference on "the Mother Goddess religion and Phu Giay festival".
Followed in 2003 at the conference in Chicago also has subcommittees on "Len dong
in Vietnam after the renovation." This is an opportunity for scholars in the world
known the Mother Goddess religion of Vietnam and Vietnamese scholars are more
aware of the diversity of the Mother Goddess religion are presented in the culture of
the Vietnamese ethnic groups, and can be compared with the nations, the countries in
East Asia.
The Mother Goddess religion is considered Vietnam's indigenous beliefs like
traditional Gut of Korean. Platform to form Gut of Korea and the Mother Goddess
religion in Vietnam is different. Here we would like to summarize the work of Prof.
Ngo Duc Thinh on the basis of the Mother Goddess religion are quoted in the book
"the Mother Goddess religion" and "Vietnamese Mother Goddess religion".
1.1.2.1. Goddess worship
In cosmological terms the ancient Orient, "yin-yang" is used to to describe how
polar opposites or seemingly contrary forces are interconnected and interdependent in
the natural world, and how they give rise to each other in turn in relation to each other.
The Vietnamese regarded gods: Land, Water, Mountain, Fire as Yin and with female
nature, or Mother nature. So folk often called Mother Earth, Mother Water, Rice not
use the word "father" - the Yang to the many natural and cosmic phenomena. Because
the Vietnamese and other ethnic groups who are residents wet rice agriculture, living in
a tropical monsoon climate. These are important characteristics affecting perception,
thinking, basic lifestyle of farmers. They found that natural capital, perhaps, it is

always movement and constantly re-create, produce new ones, and complementary to
each other. Natural attributes of the "security storage, proliferation and innovative".


17
Across the country almost anywhere has the relic worship Goddess. There are
many different goddesses with each role. Created role may include the Goddess as
Lady Sun, Lady Moon. Au Co Mother and Lac Long Quan Father was born into ethnic
Vietnam, or Mother born gourd in which contains the ancestors of the ethnic Thai, Kho
Mu. As for the Dao ethnic group, or the many ethnic groups in the Central Highlands,
the ancestor of their descendants born of Woman and Dog God. Mother has role in
proliferation and at the same time the gods created the culture and cultural values. Born
people in our country and also for their many sectors to sustain life. Along with the
development of production and the division of labor, many manufacturing operations
and emerging industries associated with the role of women, including the fact as well
as the symbols and the spiritual world. The Goddess is the master of traditional crafts
such as weaving, salt, carpentry, bakery, job outsourcing, etc. In each village will
worship their patriarchs, such as pottery village, golden village station , silver
For a society with a primarily agricultural economy, women have a particularly
important role, and more importantly all. While men engage in hunting, gathering, war,
battle, woman is standing at home, mainly for agriculture workers, and they are to
manage all the family. Like Korea, according to many ideas believe that Vietnamese
social leave remnants clearly show a matriarchy and the right form ever existed. Step
into the feudal era, ranging from the tenth century, although patriarchal regime has
replaced the rule of samples and subjected to oppressive thoughts weighed but the
woman remains a particularly important role in family and society. Living in a
Confucian state taken as the basis, but the rights of women still uphold and defend due
to the Criminal Law of Dynasty (1478). In the law there are many laws to achieve
equal rights and self-determination of women like laws on marriage and inheritance
assets.

Throughout time may find that special woman is highlighted and has a huge
role. In the mental and spiritual life, women have become the Goddess and worshiped,
in which the gods be praised as a Mother Goddess.


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In short, the basis for the formation of Goddess worship is based on the
agricultural economy, residual social network model with a large role of the woman in
labor and production, cultural and creative combat . Goddess worship is natural forms
of human spirit. Elements in nature has an important role related, directly affect human
life, especially for the agricultural population was human mind into the "Mother" to
express the reverence , the respect of the people.
1.1.2.2. The cult of Mother Goddess Custom
According to GS. Ngo Duc Thinh (2007), the mental model is the Goddess, but
not all women are form-god [24, pg.17]. This means that the spirit form does not
coincide with the Goddess and there are only a Goddess be praised as a Mother
Goddess.
The concept itself "the cult of Holy Mother " is still more heterogeneous
perspective. Here we are pleased to offer interpretations of the term "Mother" is used to
Vietnamese folk beliefs by the majority of scholars. The term "Mother" is a noun stem
Pinyin be interpreted in many different means. "Mother" can be understood in the usual
sense as "mệ", "mụ", "mạ" or "mế", "má", this is the calling of each region North -
Central - South, refers to the women gave birth to someone, is addressed by the child to
the mother was born. "Mother" is understood in a broader sense it is an honor, honored
a female character like: Au Co Mother, Lieu Hanh Mother, Mother of people Mother
also refers to proliferate, biochemical constantly of things (especially the factors that
multiply its intimately affect the lives of people) as profess Name: Mother of Land,
Mother of Water, Mother of Rice, Mother of the tree All the way out there not in
Mother the foundation of the world that just means caring, protective, tolerant,
generous, nurturing, and proliferate to people and things. Perhaps it is from the sense of

form that some people come to worship Mother undiminished in history and in the
present.


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With spiritual faith in the power of Mother - the Creator, sponsor for the
survival and growth of the universe, human nature and worship Mother belief is seen as
a template layer to The Holy of Mother and development.
1.1.2.3. The Pantheon of the Mother Goddess Religion
Historical origins of the Holy of Mother is not clearly stated in the literature.
There are people that Mother Goddess religion derived from prehistoric times, when
the Vietnamese worship nature gods, the gods are combined in the concept of the
Mother Goddesses or Goddess. Over time, Mother Goddess concept was expanded to
include the folk heroine - the woman was the state with the nation. These historical
figures revered, worshiped, and finally the gods to one embodiment of the Mother
Goddess.
It might be called the dawn of the Holy of Mother is separate natural worship
Goddess. The goddesses is the god of nature and no human characteristics of particular
characteristics of the Mother. The characteristics of the Mother is manifest in grades
god, as the Au Co Mother of the Vietnamese, the Trung sisters, Y Lan Under the
background of Goddess worship and Mother Goddess, the four realms or “places” (Tu
Phu) developed. Three or four “places” here is not the number of units of the temple,
covered but three or four elements of the universe. Three realms including Heaven
(thien phu), Earth (dia phu), Water (thoai phu), the four realms include Forest and
Mountain (nhac phu).
In the Three “places” of Mother Goddess, Lieu Hanh Mother is the saint
appeared late but became the dominant deity of the Holy of Mother. She is a Mother of
Heaven (Mau thuong thien) but can also be transformed into the Mother Goddess of
Moutains and Forests (Mau thuong ngan). Lieu Hanh Mother sample convergence both
divine and human elements. The legend of the Mother Goddess Lieu Hanh seems like

motif of the fairy tale that is commonly encountered. There are many variants of the
appearance of the Mother Goddess but is known more as the story of the Holy Mother
Lieu Hanh is a princess - of the Jade Emperor, by accidentally broke the cup pearl that


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was exiled to earth become Le dynasty’s daughter in the 1557 Le (in Nam Dinh Provin
today). Under the earth, her short life, get married, have children at age 18 and died at
age 21. Due to her mundane life to the Jade Emperor for her reborn again. In her new
life traveling across the country, foreign upstream natural landscape, to meet people.
She made many miracles to help people fight the invaders. She became the leader of
her people and even fought with the king. She became the most major and the most
venerated figure in the pantheon and as a model for Vietnamese women. Although her
life was interpreted in some way, Mother of Heaven has become a symbol of women's
strength. Not endure the harsh teachings of Confucianism, promote freedom of
independent thought, demanding social justice in the chaos of the seventeenth-nineth
century. She is considered to be the most generous sympathy gods. So she raised the
most important position, governing the gods below and the human world.

1.2. The classification of Len dong and Gut
1.2.1. Classification of Len dong
In Vietnam, divided into three regions North - Central - South, Len Dong is not
divided by region because there is no clear difference in all kinds Len Dong. Len Dong
the same in the North and the South is almost the same by the Vietnamese migration
from the North into the South building at different times. There could be received from
the people of the North should migrate up the same in the South is somewhat simple,
rustic and school rules not as tight as in the North. But the opposite is more crisp and
cultural activities through the way invocation hymns (Chau Van) singing,
communication between practitioners with the followers of the cult of Holy Mothers,
they often go to or consign their destiny the followers bowls to the pantheons or

palaces dedicated to Holy Mothers (con nhang, de tu). Thus the Len dong of southern it
is performed, the point cultural activities is more.
With Central namely in Hue, classifying Len Dong seems clearer. It is divided
into two categories that is the Dong le and Dong vui. This call corresponds to the


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unexpected happening during the ceremony and not based on any purpose be planned
in advance of the ritual. This means that Dong le is Len Dong in a solemn and Goddess
of the four realms possessed by the Mr. Dong or Mrs. Dong done alone during the
ritual. Basically this is no different than Len Dong in the North and South. Also Dong
vui is the Len Dong of the same group, because many phenomena to be "op dong" at a
time. When the “op dong” they stand up to each person a kind of dance in their own
way. In my opinion, the division into two types on Len Dong in Hue did not really see
the difference clearly. Because according to our observations, “op dong” are the same
phenomenon also occurs in all the Len dong’s rituals, which is unexpected phenomena
occur without intent of some to attend the Len Dong.
In "Len Dong - journeys of the spirit and destinies" Prof. Ngo Duc Thinh was
divided up into two types is the Dong Co and the Thanh Dong. As the followings:
1.2.1.1. Thanh Dong
Thanh Dong is worship of Saint Tran (or Tran Dynasty). Thanh Dong is seen as
a shadow to the Saint Tran and his servant entered, including the Five Great Mandarins
(Ngũ Vị Quan lớn) entered, The First Mandarin (Tran Quoc Hien), The Second
Mandarin (Tran Quoc Nghiem), The Third Mandarin (Tran Quoc Tang), The Fourth
Mandarin (Tran Quoc Uy), The Fifth Mandarin (Pham Ngu Lao).
In the Thanh Dong of this Great Mandarin epiphany into medium, medium body
for the purpose of treatment, drug treatment and evil. This is a clear difference with the
Dong Co. In most attempts Saint Tran rarely epiphany, usually four major import and
lend the prestige of the Saint Tran to heal and exorcise.
One difference between the Thanh Dong and the Dong Co that is in every

incarnation of the Thanh Dong, a copper incarnation of a saint on entry, even with the
Dong Co, in a problem of many saints on entry. And Great Mandarin when his enter,
you still only drum and cymbal as a base for the last solo is soaked up. Do not have the
text that adoration is the last solo so you still do not use instruments other than the
drum and cymbal Forum moon, painting, flute as the Dong Co.


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When suffering from diseases that medicine is not out, especially the
phenomenon of a number of children have expressed in folk called possessed
uninterrupted crying all night, not eating, or running to play where there is grave grave
unconsciously as someone induce and control then a ritual of the Thanh Dong held
simpler Dong Co category. Observations and found that, if you are in the Dong Co,
most of the gifts are prepared by mediums from A to Z, these the followers students or
participants are prepared to sacrifice while they bring based network to ask for fortune
or for what they want. Also in the Thanh Dong gifts offered to him because of the ones
who are ill prepared and brought, as an expression of faith. The offerings are usually
simple, depending on the circumstances including vegetarian and ceremony salty.
Grain offering including fruits, betel, wine, floral, salt ceremony, including sticky rice,
pork, salt.
As the ritual of len dong is for the purpose of treatment should almost be at the
participants, only the patient's relatives and his two servants Also she played with two
or three players in music. Step into the ritual mediums use alcohol to disinfect face and
limbs by rubbing alcohol, then drink three cups of wine. When any Great Mandarin
admitted in the first He speaks disease, which is caused by the devil to harm and will
find out what it is that ghost, resides then the remedy to cure . The only remedy which
he commanded that all medicine. To banish ghost Thanh Dong must also take action as
oblique magic commands through the cheek, on the sharp blade, plowshares baked red
These actions are similar to a Gut named Jak Du Ta Gi of Korea. In Jak Du Ta Gi to
demonstrate the power of the gods Mutang will stand on a sharp blade or for to make

the ghost of fear and chased them away.
Len Dong form was developed in the years when the country is not uniform, in
the rural areas. The lives of most people are poor, backward should not have money for
treatment and along with that is the level of knowledge is limited to families with sick
people believe in psychics, shaman is treatable disease. The rich parts, knowledge is
impotent with a number of diseases caused by undeveloped Science and Technology,
many people still look to him as a liberation psychology and a final bit fragile hope a


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miracle in the circumstances at the time. There are some that have little knowledge of
current medical techniques and remedies so lucky folk cure. There are many cases
become superstitious and causes unfortunate event occur. As told by Mrs. To Thi Minh
in Vu Trong Phung street, Thanh Xuan District, Hanoi City, her mother's illness,
family invited mediums to ritual at home. And a heartbreaking scene takes place inside
a dying patient,, outside tennis shamanic practitioner still are read the vows evil spirits.
Len dong form of the Thanh Dong is now no longer a clear distinction with the
Dong Co anymore, but it was deformed, reducing magic witches or already are
embedded with Dong Co of one. Today very rare new people having the ceremony on
len dong ritual for the purpose of treatment again, this contributed to the classification
no longer clear. Nowadays len dong mainly form possessed Saint Tran and his
subordinates with Goddess of the four places.
1.2.1.2. Dong Co
This is the category taken place primarily and this form is maintained to this
day. Dong Co is seen as the "shadow" that the gods from four places input. Before the
Dong Co is distinguished from the Thanh Dong in the divine object possessed and
perform ceremonial purposes. Dong Co mainly spirits of the four places possessed and
the purpose is to fortune.
Shamanic practitioners of this category does not have a knack for picking
medicines such as the Thanh Dong but mostly they know fortunetelling and predict

natural. Often, to prove his ability or to attracting the new followers, mediums usually
says something or fortune telling newcomers. They do not see with betel, leaves, or
west they usually just look at the face and said. As there are gods and told her to tell
him the same the same about the past or the future. If there are any problems, why, and
they will find a solution. As in the case of a family member of mine, introduced to
medium Loan lives in Nam Sach District Hai Duong Province. Now look at her first
meeting she has said that the relatives of the I have the Three Jewels Debt, because the