Để hiểu rõ về tín ngưỡng tôn giáo truyền thống của người Chăm thấu đáo hơn, chúng tôi tập trung quan tâm đến mối quan hệ giữa các cộng đồng người Chăm qua việc sử dụng thuật ngữ bản địa, nhận diện lại cơ cấu tổ chức xã hội truyền thống và mối quan hệ giữa các tầng lớp xã hội trong cộng đồng người Chăm ngày nay
Not long ago this journal published a moving account of the forgotten Muslims of Kampuchea and Vietnam by Seddik Taouti1. In Kampuchea Taouti estimates that approximately seventy percent of the Muslim population was exterminated by the Khmer Rouge led by the Pol Pot regime. The author cites the Ministry of Planning in Kampuchea as recording a Muslim population of 190,000 surviving Muslims from a total population of 800,000. The author visited areas such as Kompong Cham in which 66,793 Muslims reside. Although during the Pol Pot regime Taouti states that the majority of Muslims were exterminated because they were of the Islamic faith, he suggests that presently (in 1982) the Muslims appeared to live in harmony with their Buddhist neighbours in Kampuchea. In a thorough essay on the genocidal policies carried out against Cham Muslims Ben Kiernan relies upon both Kampuchean and Vietnamese documents and eyewitness accounts to estimate that approximately 90,000 Cham Muslims were executed.2 Kiernan concludes that Pol Pot’s regime tried not only to destroy the Islamic tradition, Continue reading →
Người Chăm là dân tộc duy nhất ở Việt Nam theo Hồi giáo. Hồi giáo thế giới có những luật lệ khắt khe nhưng khi du nhập vào cộng đồng người Chăm nó đã bị biến đổi rất nhiều và mang đậm tính nhân văn tộc người bởi sức sống mãnh liệt của truyền thống văn hóa bản địa. Đó chính là đặc trưng văn hóa Chăm – Nền văn hóa gắn liền và bị chi phối một cách mạnh mẽ bởi sự đan xen và dung hòa của tín ngưỡng và tôn giáo.
COUNTERINSURGENCY INFORMATION ANALYSIS CENTER SPECIAL OPERATIONS RESEARCH OFFICE
This working paper on the Cham is the third of a pre-publication series on the groups being distributed on a limited basis. It is a descriptive report based on secondary sources dealing with the Vietnamese society. Field research was not undertaken, although the comments of consultants and personnel recently returned from Vietnam have been incorporated. The final report will contain line drawings and illustrations.
It must be recognized, then, that this paper on the Cham is not an exhaustive study. Further, the information contained herein may be dated even before it is published and may be subject to modification in the light of new developments and information. Although it contains the latest information available, the user is cautioned to consider this study as a point of departure to be checked against the current circumstances or conditions of the particular area in which he is working. Continue reading →
This article utilizes interdisciplinary methods in order to critically review the existing research on the Mother Goddess of Champa: Po Inâ Nâgar. In the past, Po Inâ Nâgar has too often been portrayed as simply a “local adaptation of Uma, the wife of Śiva, who was abandoned by the Cham adapted by the Vietnamese in conjunction with their conquest of Champa.” This reading of the Po Ina Nagar narrative can be derived from even the best scholarly works on the subject of the goddess, as well as a grand majority of the works produced during the period of French colonial scholarship. In this article, I argue that the adaption of the literary studies strategies of “close reading”, “surface reading as materiality”, and the “hermeneutics of suspicion”, applied to Cham manuscripts and epigraphic evidence—in addition to mixed anthropological and historical methods—demonstrates that Po Inâ Nâgar is, rather, a Champa (or ‘Cham’) mother goddess, who has become known by many names, even as the Cham continue to re-assert that she is an indigenous Cham goddess in the context of a majority culture of Thánh Mẫu worship.
The book not only shows us the colorful pottery shards, eroded sacred statues, ruined temples, chipped inscriptions, weathered pages, and colored patterns on traditional dress but also the marriage and legal customs, rituals, festivals, and traditional performing arts. These tropes are not only present in a number of regions in Viet Nam such as the Central Highlands, Ninh Thuan, and Binh Thuan provinces, but also have appeared in a number of other countries in Asia such as China, India, Japan, Malaysia, and Cambodia. The Cham civilization that used to flourish was broken as its stars blinked out and were covered with fabric. Today Cham culture is being revived. The shards of the Cham civilization are being assembled as a glittering mosaic that contributes to the enrichment of the cultural gardens of the great family of Vietnam’s ethnic peoples. Continue reading →