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 STU

VIETNAM NATIONAL UNIVERSITY, HANOI

INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES

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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

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BUI LE KHANH CHI

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

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

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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

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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

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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

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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

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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 http://www.daomauvietnam.com.vn 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

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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;

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- 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

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

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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 Jin1 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

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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

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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 (10th 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

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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 1st and 15th 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 5th lunar month), or 105 days after the winter solstice

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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

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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,

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

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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"

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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

shamanic practitioners or also by a family, a group of his were the followersask

mediums conduct rites Most of the the followers practitioners who do work related to

commercial ventures There are also those who for reasons such as family problems unlucky, to relieve the stress in your life or who also attended the ceremony are wealthy women as imitating the others

In each incarnation of the Dong Co category should have many saints enter

which the the followersare the saint, the network will be up for fortune in the saints

We would like to mention in more detail in the contract incarnation Basically the steps are the same incarnation of today none other than the former, there exists only at the number of people in the liturgical singers with the instrument more and more diverse,

or the mediums costume groomed and beautiful If as before he just used a towel

covered area and a few tools such as the followers, swords, sword can conduct ritual

but today, the mediums was shopping for his outfit and instruments appropriate for each incarnation and there is no repetition This part proved quality of life, the needs of human development than ever before

As mentioned above, at present there is no clear distinction between the Thanh Dong and the Dong Co These two categories were mixed together by the purpose of

performing a rite today not only to cure but also the health needs fortune and neutralize unfortunate Along with the preparation as well as performing the ritual does not differ

much between localities especially northern areas Compared with Gut classification of the Korean classification of Len Dong in Viet Nam clearly complex and distinct

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1.2.2 Gut classification of Korea

The classification Gut how is different depending on the criteria and the traditional view of Gut Most scholars divide Gut base on scale, the purpose of conducting the ritual of Gut, geographic region, and administrative units

Here is the classification of Gut on the scale of Jeong Sang Jun:

Table 1.1: Classification of Gut on the its scale Small

classification

Large classification

Classification Features

National Gut National Gut -It is generally Gut arising from the court

- Mutang of national called Kukmu

Gut Je Dang - A Gut arise from external Je Dang court (Je Dang is

the place where people organize and cult rituals for the welfare of the villagers and held at the beginning

of the year)

- Currently still Mutang in this old factions and

parties

Ba Khat Gut and Woe Bang Gut

- The Gut get the name of a King, derived from Byon

Du Ri region of Seoul

- There are still the tomb of the King in Hu Am

Sin Ryong Gi

Ja Gut

Ho Ju Gut - This is Gut conducted before Ne Rim Gut take place

so that people see the miracle

Ne Rim Gut and Gang Sin Gut

- After Ho Ju Gut took place in Gut, gods descend into Mutang

Jin Jeok Gut The Gut for the spirit that Mutang worship itself

Mutang rituals every year

Cheon Sin

Gut

Cheon Sin Gut - This type of Gut wish luck, happening in every

season of the year

- The Gut is for those lower-class who has die

Do Dang Gut - - The Gut worship village tutelary

Byeol Sin Gut - - The Gut as the special responsibility

Yong Sin Gut - - The Gut worship god of the river , god of the sea Song Ju Bad I

Yo Tam Gut - - The Gut to sacrifice his family ancestors with the

occasion of marriage, the celebration was 60 years old

Source: Lee Sun Ja (2005), Study on plan for the public performance of traditional Gut, pg.160

Classified above not really clear, because the mixed between Gut classification

of the conducting purposes of Gut and by region Based on the purpose, conducting content ritual of Gut also classified Gut into six categories as follows:

or sharp knife barefoot If Mutang bleeding, Mutang will stop Gut ritual that day, as the

chase the devil failed

3) U Hwan Gut: this type of Gut is done for the purpose of healing Anybody when before becoming Mutang are going through a disease that is called "mental

illness" Their illness has given them the ability to heal others To cure the disease, they have to appease and then chase the devil away and also to comfort, entertain the Gods

4) Ji No Guy Gut: This type of Gut was conducted in Seoul and Kyong Ki To This is Gut to heaven for the dead Gut ritual is to pacify the soul, and the world believe in a soul Ji No Guy Gut has two features that are two altars, one is for the dead, two are for Sacha - who is responsible to take the dead to the afterlife

5) Byol Sin Gut: difference with Gut purposes of the individual or family, here the royal sacrificial Gut village Gut rite is done is to comfort the spirit of the village

and expressed confidence in the Spirit

However, all these classifications are not really comprehensive and reasonable

According to our, Gut classification according administrative unit like this is a common classification and comparative advantages for both

1.2.2.1 National Gut

Korean traditional Gut appear during the start State Nara Gut is Gut done by request of the Royal The Mutang tasked to perform Gut is called Nara Mutang (National Mutang) called KukMu (Quoc Mu) Nara Gut is divided into three different

forms:

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1) Nara Gut: In narrow sense is national Gut A type of Gut comes from the

Royal and belong to Royal

2) Nara Chetang Gut: At the Choson, Royal palace set where the Gut outside also called Chetang Gut which is done in Chetang by Mutang old schools in the West

assumed

3) Pa khat Gut and We Pang Gut: Gut has been done by Mutang locally or on the outskirts of Seoul at the request of the Royal Gut is done specifically in the tomb of the patron saint of U Che So Nang region (today is HuAmTong)

TongMeng1 and YongKo2 is our ritual is referred to as the National Congress In Mahan3, the festival was held on May and Octorber of the country but it is not Nara Gut to thank season and for a prosperous year When celebrate YongKo in the period of Puyo, everything related to the punishment of sinners are stopped and convicted prisoners will be pardoned For with rituals TongMeng in Koguryo, welcome Susin, this is ChuMong - the founder of Koguryo And the national mythology of ChuMong to the main content of Nara Gut Currently in ritual performances Gut was found rarely put Nara Gut in the show, the most significant is individuals Gut

1.2.2.2 Village Gut

Maeul Gut translated into English means village Gut This is one of the rituals

of Gut by administrative units That is the nature of community ceremony was conducted in a village-scale or several adjacent villages Village Gut is defined as a

kind of ritual by the people of a village or a number of villages in the same region conducted aimed pray a life of peace to the villagers, solve the resulting problems in

3 Maha Period: In order to prevent the growth of Koguryo, Puyo has established good relations with China in 49

AD Meaningful links dynasty finally Chin in the south of the Han River Delta region and began to be referred to

in the bibliography in the second century BC Chin quickly reorganized the country called Samhan include with Mahan, Chinhan and Pyonhan

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the general nature of the community Village Gut not only be interpreted as ritual

sacrifices, but it also has recreational activities, meetings, activities to unite the power

 Jexa Gut: are common ritual worship of villagers bearing on the nature and the

purpose for ritual life of peace to the villagers Usually January is the month to prepare to start a new year, new season, they conceived a year has passed and the end of a cycle of life should be to start a new cycle, the conduct of pray to

god ceremony was held at the beginning of the new year

 Notong Gut: worship rituals related to labor and production activities This ceremony is usually held in May, June - this is the time when farmers prepare land, sow the seed In those waters, fishermen conduct this ceremony in September, October, began the rite take the boat out to sea until the boat is full

of fish back to the peace and sold some fish caught just finished holidays

 Nori Gut: the rituals worshiping together with folk games This rite is usually

held on the full moon of January and July

 Hueui Gut: the rituals worshiping together with a focus on meeting the villagers.

This ritual is conducted on the last day of a year The people gathered and reviewed the major events happened to the villagers in the past year and discuss solutions together, fix things or to welcome a new year is no longer the

unfortunate

 Kunxa Gut: the rituals unite to create strength and pray for strength for the

villagers to cope with the risk of invasion The rite was held on the first day of the year to arouse the power of the villagers and maintain that network for the

whole year

a rock in the mountains behind the village or in the sea Notong Gut be conducted at

the place of worship of the village and production labor in concentration Today, the

sites of village Gut is not like the old days In modern society Gut of village is gradually lost, they maintain this form of theater, that's why the place village Gut is the

scene in the village

Gut of village are made by people who have directly or indirectly related to the

ritual will perform These people are known as the Village Council - the highest decision-making power in the village The main ritual done by the Village Council carefully selected from those within This person must have the parts, and have the perfect reputation Before the conducting ritual, the person conducting ritual bath to wash with cold water to keep a clean mind and body If you can not ensure that the people themselves and the entire village will receive the wrath of the gods When conducting the ceremonies, in addition to the division of the village is also the Shamanic practitioners They will make the task of dancing, making a fun to God and ask God to give the village a year of prosperity, good luck and do not have disaster

disease In village Gut Shaman practitioners uses agricultural music (nong nhac)1 to call spirits

In Korean Shamanic practitioners, Gut of village has a special position It serves most of the people in the village, glue them together, making people feel closer together than in a close relationship can not be separated Because just like Vietnam,

1

Agricultural music is the traditional music of Korea usually organized by farmers play each harvest, to access

modern period, it is given the test takes the form Samullori In Korean, "Sa" means that the number 4 therefore can understand Samullori is a game using four instruments: gongs, drums, and often takes place in the about widespread land to all people in village can sit around and enjoy Performing teams are at least 4 artists wear colorful costumes usually include: red, black, yellow, blue, white yin-yang represents the five elements The viewer not only to music but also admire the dance full of grace

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Korea is a traditional agricultural country, the village is also a type of unit solid structure by blood and community factors

1.2.2.3 Individuals Gut and SenamGut

According to the scope of conducting and purpose of conducting of Gut rituals

that Korea divided into three main types as mentioned Individual Gut rite held within a family, a family who will host the ceremony by inviting Mutang on the rite for his family Gut of personal conduct are not the same between the provinces or regions Here we would like to focus on individual Gut in Seoul

Individuals Gut in Seoul called Seoul Gut or Hanyang Gut When Seoul Gut is called Hanyang Gut, on the principle that Gut in the Four Subjects of Seoul (Seoul Tu dai mon) but due Kyongki Iltae annexed into Seoul from a long time ago, so now the

range has been significantly expanded Due to the many similarities and relationships

develop mutually so it is very difficult to distinguish between Seoul Gut and Kyongki Gut Seoul Gut also called SenamGut - this is a type of Chonto Gut Even in Seoul, also different names In Kyong ky to called the "Chin o kuy", in Chung Chon To call is O ku Gut, in Ham Kyong To called the Mang mu ky Gut, in Pyong an to known as Xu Oang Gut, in Hoang He To called Chin O Ky, in Kang Won To called O Ku Cha Ri, in Kyong Sang To known as O Kuy Gut, in Chon Ra To called Xit Kim Gut, and in Che Chu To called Xi Wang Chi Mat etc However, the name is just the difference between the regions, the general meaning of Gut, the same is the content of ritual of which is to

bring the dead to the realms of bliss

Seoul Gut has been mentioned in the literature of many schools of study for a long time The classified Seoul Gut is based on the geographical classification and

based on the classification of four values Geographical classification is the most

accepted is called "three part of Seoul Gut" This means that regardless Seoul Gut in three areas of Seoul that is Wangsipri take Wangsipri centered, Notul take Norangchin

as center, Kupha take Kuphapal as center Also known case three region above is Kaksilchomche, Sotanpakche, Notulche The second classification is called "classified

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from four values" that is based on four direction East, West, South, North The East

called Wangsipri, the West is Mapho,the South is Malchukori, the North is Kuphapal

There are also two other classifications Firstly Kungan Gut which Mutang was invited to the palace, Gut is distinct from Gut outside of the palace The Nomutang today whose respect the Kungan Mutang as a teachers discussed and given this classification methods The second is classified Gut inside Four subjects and external Four subjects The Mutang of demonstration Gut in Four subjects are more powerful than Mutang demonstration outside Four subjects The document refers to the

distinction between such a diverse way to be viewed as non-character and not just the special features of each type According to the researchers, the answer for this is to have specific document comparison study with specific investigation Here mainly concentrated classification by geographical perspective, but by geographical area, the

Mutang live and practice in the region will be dominated by time in that area, and they

passed promotion of the document it in a different way compared to other regions

Today, people are still looking to understand the unique characteristics of Seoul Gut against Gut's other regions, preliminary can see the following characteristics: Firstly, the costume is used in Seoul Gut very luxurious and elegant, it shows a deep relationship with the recovery in the Choson dynasty Secondly, instrumental music and dance theater in Seoul Gut also related to the royal music and dance theater with content from the area Bari Kongchu Thirdly, it can be said that Seoul Gut is not only stylish, but is also sublimated with high art Fourthly, costumes use in Seoul Gut is the costume that would remain even in the palaces of the Choson 1 Dynasty On Seoul Gut's

costume, strokes affect from royal costumes not only luxurious color and decorate the costumes are elegant but also very delicate Types of costumes in every step of the

ritual Gut is very diverse and there are costumes worn by every god It is the same with

1 The costume consists of: 1) Hongchonrik is pink outfit which offices the martial in Seoul Dynasty; 2)

Namchonrik is green clothing; 3) Pyolsang is clothes he Pyolsang used to; 4) Chonbok is civil mandarin clothes,

or it is the uniform of military mandarin

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royal costumes of the Choson dynasty and is accompanied by accessories such as

crown caps, collars

Individuals Gut generally and SenamGut in Seoul in particular are clearly distinguished with national Gut and village Gut, Besides, Gut in Seoul also has its own

characteristics different from other provinces Thus the provincial Seoul is considered

the most powerful individuals Gut development Today SenamGut kept and preserved

as a unique type of performance art in Korea

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CHAPTER 2: THE DIFFERENT AND SIMILAR BETWEEEN THE RITUAL

OF LEN DONG AND GUT (THE CASE IN SEOUL AND HANOI)

2.1 The way and purposes of the "ra Dong”, “moi Dong”, “di Gut” and “moi

to this question, we have had a chance to meet with some of mediums in Hanoi and some neighborhoods region They tell us about the reasons and the process of "ra Dong" of themselves One thing is very clear that most of the people themselves do not want to become shamanic practitioners, and a few others is by someone who is mediums and teach their children

Seeing medium’s name is Loan in Nam Sach Hai Duong, she said that: she came from a peasant family pure, married early and had a son She sells fish in the market One day she was sick and fever coma, family taken to the hospital and concluded that she was suffering from common cold, just fever medication and a few other drugs are out Back home her condition did not get better and worse, her expression like a crazy person, who has locked her into a room and she regularly beats his head against the wall In the dream, she had a dream he first taught her beautiful dances, she turned into fairies and dancing all day After that night, she found to a medium on behalf as whisperings of acquaintances Medium said to her that her

horoscope is very heavy and must be undertaking service to the gods and spirits (ra dong) She were guided to open house temple From there she became a medium and

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every year to celebrate the most Common with many other cases, the preparing mediums must be in a temple which they follow to learn, or go the mediums during the ceremony to see how they doing or dancing But case of medium Loan, she do not have

to "learn" as such by those dances she had learned in her dream

Another case, in which co dong (her name is Thanh) ceremony in Hanoi held case A Her mother which is the mediums who helped co dong (Thanh), in a ceremony

that day was a need She was taught by her mother and told the task and how to serve

much of a need to close the ceremony At first when her mother was not "ra dong", she did not know about how is len dong But since her mother to become a mediums, she

came to her attention as a natural reaction She A did not disease, but due to frequent

contact with rituals and herself mediums as her so she loved "ra dong" as a grace and

love We dare not affirm such cases because of economic reasons of the present day or

not, and "ra dong" is becoming a "job" like becoming Mutang in Korea or not? She did not object to her mother "ra dong" as well as comprehend what I saw heard from her mother when she did a voluntary ceremony She is both a “can dong” and a “co dong”

although the ceremony due her master usually not much like her mother

If the former, it seems that there are very few cases as case A in the northern

provinces That is the origin of the families of “ra dong" as a hereditary way Is that in

some southern provinces, according to field research in Lam Dong province from 2003

to 2007, most of the family business groups often have the time apprentices longer than those with "having fate" have been crazy [34, pg.72]

Thus, in Vietnam there are two ways to "ra dong" The first is due to the

voluntary and the second is due to the fate

2.1.1.2 In Korea

In Korea, there are two typical forms of Mutang is Giang Than vu and The Tap

vu In Korean researchers exist two views on the relationship between the Giang Than

vu and The Tap vu Firstly, Giang Than vu and The Tap vu is the two different types of circulation as two different systems Secondly, variations of Giang Than vu called The

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Tap vu Represent two different views of the two researchers is Kim Tae Kon and Kir Chu Sung Researcher Kim Tae Kon said that Giang Than vu and The Tap vu is a homogeneous system, and Chue Kir Sung said that Giang Than vu and The Tap vu is

the two different systems

It is said that the history of the Korean Shamanism system can be changed by

the recognition of Giang Than vu and The Tap vu is like And, finding the

characteristics of the two types will shed light on the diversity of Korean Shamanism

Giang Than vu and The Tap vu collectively Nhap vu dam Nhap vu dam only reason become Mutang In The Tap vu cases also people suffering from mental illness due to divine healing If so, The Tap vu must be recognized that it is entering (di Gut) like Giang Than vu

Giang Than vu starts from mental diseases This means that people are sick but

do not know why, just heard rumors that it was heart disease Due to the level of their ability to control the daily life is very difficult, it is said that if the hospital did not find the cures There are cases of people with mental illness have the ability to predict They can predict the future for those around them, so the people around them feel very scared and they are often elusive1

Spirit disease will go away completely thanks to the Gut In contrast, if people with mental illness itself without going Gut, the ones they will encounter difficulties and illness That's why they have to go Gut and accept become Mutang This action as

a sacrifice for their loved ones The away their Gut will achieve two purposes, in

addition to themselves be cured also avoid to the close encounter disaster happening

Another example for the case to go Gut of Giang Than vu is the case of a person from

childhood had unusual expression, which is often go to the graveyard to play without fear against the baby feel very comfortable Or there are cases where the children love

to hear drum, but this is not the same as the normal child Drum sound often makes them afraid

1 This we observed in some cases in Vietnam that people often called "Dong ro" or “Dong do”

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Who themselves have become reluctant Mutang a way they do not want

Because they know that society looked at them with a different eye, and treat them as normal people do not There are some people for thinking of alienation and not very sympathetic view of society, so they had to flee to other places as an escape

"obligations" But no matter where they go, all the passion still followed, so that in the end they could not escape the fate which had been arranged They worry that if not

become Mutang they will become "In Da Ri", which means that their children will be replaced they must go Gut, become Mutang

In becoming a Mutang, Spirit disease process will certainly go away, his body will be more comfortable but will be considered crazy by others Thus, the "di Gut" is seen as inevitable destiny that they eventually they become Mutang

Spirit disease becomes predictive ability of Mutang if they get Ne Rim Gut (Thanh giang) When Thanh giang will give them the ability to see the divine and the ability to predict Without Thanh giang, these people will have to cut his hair This action is significant as an expression of their work has become Mutang This is a very special case as a report that for now I will accept Mutang and will practice Mutang

The tap vu is the way to become Mutang thanks to the transmission connector

from the previous generation to the next generation Mostly connected from mother to daughter The girl mother will be participating in the ceremony and was the mother

teach the necessary lessons of a Mutang learn singing, drumming, dancing, storytelling and personal experiences But people still have the case in The tap vu with people suffering from mental illness In such cases, the “di Gut” of The tap vu also recognized like Giang than vu

Once accepted practice Mutang they started on their ads on the website to attract people In my personal homepage, they talk about the process of "di Gut" how and

their special emphasis on divine what gave them the ability to In Korea today,

becoming Mutang be regarded as a profession They also do not do a job other than "di Gut" ie become Mutang When viewed as a profession also means their focus is

38

primarily economic interests So also need to take measures to attract more people to increase their income

Thus, in Vietnam "ra dong" have two ways similar with Korea and is called

"Giang than vu" and "The Tap vu" Thereby, it is possible that the process of "ra Dong" and "di Gut" is basically the same

Firstly, mediums and Mutang most divine choice, they themselves are not aware

of it but have to accept, they can not fight fate Those with "the fate" must often undergo severe illness with no cure Finally, they found out that I have the ability of communication between gods and humans As with the family, time for school longer

than those who have "can mang"

Secondly, to be able to conduct rituals of len dong annually or when an invitation from someone, mediums and Mutang glawyers and judges have to go

through a learning period Short length of time depends on each person, even those who do not need to go through this stage Then, they must go through the ritual of

"trinh dong" and rituals of "mo cua phu" to open their own temples in the family

2.1.2 The purpose of the "moi Dong" and "Moi Gut"

No coincidence that the family "moi Dong" and “moi Gut” that is meaning invited mediums or Mutang conduct ceremony for their family There are two forms of

"moi Dong" which was invited by the group and invited individually "Moi Dong"

group means a group of people, or the followers chose days, They organized and invited mediums to celebrate yourself Because the incarnations are difference so they can achieve a variety of purposes By the different incarnations they ask and call different things depending on which is the basis of the incarnation of one Also the case

in the len dong ceremony of their group permission mediums and the team celebrated

is to celebrate your own holiday "Tao Quan payment", "relieving somebody of his run bad luck", " cut predestined " This is seen as a way to save the economy, because they will not have to invite her own mediums ceremony The second form is that, personally invited Currently this method is becoming popular, especially for those who live in