1. Dang Nghiem Van, “Religions and Beliefs in Vietnam”, in Vietnam: Land, History and Culture, Hanoi, Tryth Publishers, 1991, pp. 205-241.

2. Truong Thin, “Overcoming Social Evils”, Nhan Dan Daily, 21 August 1985.

3. Bui Dinh Thang, “Seeking Understanding of Superstitious Phenomena”, Hanoi Moi Daily, 15 December 1985.

4. Nguyen Duc Truyen, “Young Hanoians Between Science and Superstition”, Sociology Review 1 (1986).

5. Report on the survey taken at two points of Catholic presence (the Cathedral and Di Nau), Hanoi (typewritten copy from the Sociology Institute Archives), 1991.

6. In over 200 questionnaires, distributed at random among Catholics, the only thing that can be regarded as reliable is the judgement of the role of religion among other essential needs and binding sentiments, because the arrangement of priority among the others would require careful consideration. Then the rank of religion might rise, since it was conducted by a team of sociologists of religion. Therefore, the whole resultant judgement of the rank or role played by the other 12 should be regarded as only a relative assessment.

7. In this report, “Christian” unofficially refers to that part of the population practising Christianity, including Catholics and Protestants, whereas “non-Christian” refers to that part practising traditional religions like Buddhism and Taoism or having no religious belief. This manner of division does not match the reality in South Vietnam where Buddhists are more distinguishable. In Hanoi, with the exception of Buddhist priests, monks, nuns and bonzes, it is hard to tell whether someone is Buddhist or not. In Hanoi there are also a number of believers in Caodaism, and a mosque, with which we do not deal here.

8. Based on a report by the Fatherland Front Committee, Hanoi City. Data on the religious sector were not available in the 1989 population census.

9. It should be noted that the conservative leaders do not care to promulgate the spirit of Vatican Council II among the Catholic population, even in dealing with the priests.

10. Survey data obtained by the Sociology Institute in 1991. These tables were established by Nguygen Duc Truyen.

11. According to the Cultural Information Service of Hanoi, compiled by Nguyen Duy Hinh.

12. Vú Quang Truyen, “The Problems of Participation of Christian Culture in Nation”, Catholicism and Nation, 14 February: 12.

13. Cultural Information Service, Hanoi.

14. In the past, some Catholics had to give their families' incense burners into the care of others or hide them somewhere, for instance have them buried in paddy jars, because if they were to be discovered by the Church it would be considered a mortal sin.

15. Cultural Information Service of Hanoi, compiled by Nguyen Duy Hinh.

16. This sort of phenomenon has never occured anywhere in the world. However, the defect inherent in the “doctrine” of these new religious phenomena here in Vietnam in general, and in Hanoi in particular, is that they are too incoherent.

17. One million Dông = $1000. The quote is from material in the Institute for Religious Studies.

18. General Tran Hung Dao won three victories over the Mongols in the 13th century and has since been declared a saint.

19. Lieu Hanh is a Taoist saint (female) in Vietnam.

Religion and Beliefs in Vietnam

Abstract