Bui Dieu Linh MAI | Concordia University (Canada) (original) (raw)
Conference Presentations by Bui Dieu Linh MAI
The 21st Indo-Pacific Prehistory Association Conference, Hue - Vietnam
The 8th "Engaging with Vietnam through Scholarship and the Arts" Conference, University of Hawaii, Manoa
As early as the fifth century, Śaivism, a religion that was first propagated in India, rose to em... more As early as the fifth century, Śaivism, a religion that was first propagated in India, rose to eminence on the Indian subcontinent and in much of Southeast Asia. A survey of the 230 extant Cam inscriptions points to the primacy of Śiva worship and to Śaivism as one of the main
The Graduate Student Conference for Southeast Asia Research, University of British Columbia
Canadian Council for Southeast Asian Studies Conference, University of Ottawa
The 7th "Engaging with Vietnam-An Interdisciplinary Dialogue" Conference, Hanoi University of Business & Technology
Asia".
American Academy of Religion: Eastern International Region, McGill University
The 6th International ADI Conference "Intra-Asian Connections: Interactions, Flows, Landscapes," Copenhagen University
The 20th Annual Graduate Interdisciplinary Conference, Concordia University
While the majority available sources -ruined temples, inscriptions and sculptures -point to the p... more While the majority available sources -ruined temples, inscriptions and sculptures -point to the primacy of Shiva worship in the Cham kingdoms, a number of artifacts dating from the 8 th to 12 th centuries suggest that Vishnu was one of the most important deities of the Cham pantheon. This paper examines the artistic representations of the god Vishnu produced in medieval Champa and identifies counterparts in contemporaneous statuary elsewhere in South and Southeast Asia. Since the centers of political power in Southeast Asia were part of a complex network of states connected by maritime routes to one another as well as to subcontinental India, I place sculptures of Vishnu in historical context of these interactions. I suggest that Vaishavism in early medieval Champa was not an isolated phenomenon generated by direct contacts with India but resulted from an interaction between various Southeast Asia states. Moreover, transmission of the traditions of religious art was not instantaneous. It happened through different channels and took considerable time, during which artistic traditions may have changed at the source. Comparative study of the Khmer sources and sculptural representations is necessary for any study of Cham religious art, yet an exploration of religious art in other countries with which Champa had contact also appears to be indispensable.
Canadian Council for Southeast Asian Studies Conference, Université de Montréal
This paper is focused on the artistic representations of the god Vishnu and his incarnations (in ... more This paper is focused on the artistic representations of the god Vishnu and his incarnations (in particular, Krishna) as they were depicted in Champa, which existed along the Central and Southern parts of present-day Vietnam from approximately the 2nd century to the 19th century.
Canadian Asian Studies Association Conference, Université du Québec à Montréal
Some old inscriptions, architectural monuments, and sculptures are all that remain of Champa, an ... more Some old inscriptions, architectural monuments, and sculptures are all that remain of Champa, an "Indianized" state that existed in the Central and Southern parts of the present-day Vietnam. At first sight, it seems impossible to advance any hypotheses about
Rice University, Houston, Texas
This essay reviews the state of recent anthropological studies in Vietnamese as well as in Wester... more This essay reviews the state of recent anthropological studies in Vietnamese as well as in Western languages present method of divination practices among the ethnic minority groups in modern Vietnam. The paper focuses on the two following mantic practices: (1) divination conducted for finding "auspicious" land for establishing villages, for building communal or private houses, for cultivation, and for graveyards; (2) divination for identification of malicious spirits causing a disease of an individual.
Book Reviews by Bui Dieu Linh MAI
Pacific Affairs - The University of British Colombia
Pacific Affairs - The University of British Colombia
Papers by Bui Dieu Linh MAI
The Creative South Buddhist and Hindu Art in Mediaeval Maritime Asia, 2022
Śaiva Religious Iconography: Dancing Śiva in Multi-polity Medieval Campā A survey of extant Cam i... more Śaiva Religious Iconography: Dancing Śiva in Multi-polity Medieval Campā A survey of extant Cam inscriptions points to the primacy of Śiva worship, and to Śaivism more broadly, as one of the main religions of the royal courts of medieval Campā, a chain of small coastal polities that developed during the first millennium CE in present-day central and southern Vietnam. The earliest Cam indication of Śiva worship is the fifth century CE Mỹ Sơn Stele Inscription of Bhadravarman I (C.72), which reveals that by this time Śaivism was mature and well-established in Campā. Cam religious iconography depictions of Śiva appeared in both anthropomorphic form and aniconic symbolic form (Śivaliṅga). This chapter focuses on the artistic representations of one of the anthropomorphic forms of Śiva, the nṛttamūrti or dancer.
Extrême-Orient, Extrême-Occident, 2022
Religious Identity and Contemporary Ritual Practices of the Cham Ahiér in Vietnam This article is... more Religious Identity and Contemporary Ritual Practices of the Cham Ahiér in Vietnam This article is devoted to the religious identity and ritual practices of the contemporary Cham people of South-Central Vietnam (Bình Thuận and Ninh Thuận provinces) with a particular focus on the Cham Ahiér community. Contemporary understanding of Cham identity was derived from a number of pathbreaking works published by Western scholars during the French colonial period. However, past thinking about the central role of "Indianized" religions (Hinduism and Buddhism) in the formation of Cham religious beliefs and practices was challenged by more recent publications devoted to the growth of Islamic practices in the second millennium CE. Although the contemporary Cham community overall is divided into different groups that inherited these historic religious differences, the South-Central Cham maintain a relatively high level of ethnic and cultural coherence through a reference to the concept of Ahiér-Awal cosmological dualism. This dualist concept helps transcend the religious conflicts between the Cham Ahiér ("Cham Hindu") and Cham Awal ("Cham Muslim"). This article describes the complexities of Cham Ahiér religious identity and analyzes their ritual practices. It approaches the Cham Ahiér community and its religious practices within the broader context of the religious milieu, explaining how different sources of religious traditions were appropriated and intertwined, while, at the same time, acknowledging that there were tensions involved in this process as well.
Teaching Documents by Bui Dieu Linh MAI
Concordia University
Office hours: Tuesdays, 1-2 p.m by appointment Course Description This course surveys Buddhism fr... more Office hours: Tuesdays, 1-2 p.m by appointment Course Description This course surveys Buddhism from its early history to contemporary practice. It introduces students to the various forms of Buddhism such as Theravada, Mahayana, and Vajrayana. The spread of Buddhism outside of India during the early medieval period will be discussed through the examination of subsequent developments of Buddhist experiences in Tibet, China, Vietnam, and Japan. We will begin the course with a brief discussion of how Buddhism has been studied and reconstructed in the West. We will then examine some of the fundamental Buddhist doctrines that are shared in common by all Buddhists. In addition, other areas of interest such as Buddhist architecture and art will be explored, as well as how Buddhist ideals and beliefs are expressed through worship, pilgrimage, and meditation. In short, the goal of this course is to familiarize students with the history of the development of various schools of Buddhism in India and other countries, and how Buddhist doctrines, social regulations, and objects of religious art are understood, represented and practiced in contemporary times. Course Readings 1.An anthology (coursepack) of articles and book chapters has been prepared for this course. It can be purchased at the Concordia University Book Store. 2. Additional handout materials will be posted on Moodle. Assignments and Evaluation Assignments of various types will be given for assessment so that each student will have a chance to use their own strong skills to shine. Essay assignments will help students foster their abilities to think, read and write critically.
Concordia University
Office hours: Tuesdays, 1-2 p.m by appointment Course Description There are two main parts to thi... more Office hours: Tuesdays, 1-2 p.m by appointment Course Description There are two main parts to this course. The first part surveys Hinduism's fundamental subjects including its early history, philosophies, sects, texts, art, gods and goddesses, and gender and rituals within South Asia. The purpose of this part is to provide students with a foundation and background to understand the history, development and practices of what today is generally termed as "Hinduism." In the second part of the course, we will begin by exploring the spread of Hinduism to Southeast Asia during the early medieval period. We will examine the role of the maritime trade route or the Southern Silk Road in facilitating the transmission of Hinduism to Southeast Asia. Then, we will focus on how Hinduism was adopted, developed, and practiced in countries such as Indonesia, Cambodia, and Vietnam (Champa) through an investigation of extant inscriptions, archeological evidence, temple architecture and art iconography. The course concludes with a presentation on contemporary religious practice of a Hindu Cham Ahier community in Southern Vietnam. In short, the goal of this course is to familiarize students with the history, doctrines, and religious practices of Hinduism in South Asia and how it was adopted, developed, and represented in Southeast Asia. Course Readings 1.Gavin Flood 1996. An Introduction to Hinduism. Cambridge University Press. 2.Additional readings and handout materials will be posted on E-reserves and Moodle. Assignments and Evaluation Assignments of various types will be given for assessment so that each student will have a chance to use their own strengths to shine. Essay assignments will help students foster their abilities to think, read and write critically. * I would like to acknowledge that Concordia University is located on unceded Indigenous lands, particularly those of the Kanien'kehá:ka Nation, who are recognized as the custodians of the lands and waters on which we are situated.
Concordia University
This course examines various positions, roles and activities of women and nuns within different t... more This course examines various positions, roles and activities of women and nuns within different traditions of Buddhism. We will begin the course with a brief survey of the historical origins of Buddhism considered in the social and religious context of ancient India as a whole. We will investigate images and situations of female figures in early Buddhism described in canonical scriptures and other contemporaneous texts. We will also examine epigraphic and artistic evidence offering insights into the lives and activities of early medieval Buddhist women in India. Bhikkhuni monastic codes and the order of nuns will be explored. Another topic we will deal with is the concept of gender as related to nirvana's achievement; one of the important themes for discussion here will be how, when and why the Indian male bodhisattva Avalokitesvara was transformed into a Chinese female deity Kuan-Yin to become "a cult of half Asia." The spread of Buddhism outside of India during the early medieval period will be discussed through the examination of subsequent developments of Buddhist women's experiences in China, Vietnam, Japan, and Thailand. As such, in the later part of the course, we will explore the religious life of women in contemporary East and Southeast Asia where Buddhism has been adopted and has given rise to local variations and distinctive practices. We will end the class with a discussion of how Buddhism has been studied and reconstructed in the West. * I would like to acknowledge that Concordia University is located on unceded Indigenous lands, particularly those of the Kanien'kehá:ka Nation, who are recognized as the custodians of the lands and waters on which we are situated.
The 21st Indo-Pacific Prehistory Association Conference, Hue - Vietnam
The 8th "Engaging with Vietnam through Scholarship and the Arts" Conference, University of Hawaii, Manoa
As early as the fifth century, Śaivism, a religion that was first propagated in India, rose to em... more As early as the fifth century, Śaivism, a religion that was first propagated in India, rose to eminence on the Indian subcontinent and in much of Southeast Asia. A survey of the 230 extant Cam inscriptions points to the primacy of Śiva worship and to Śaivism as one of the main
The Graduate Student Conference for Southeast Asia Research, University of British Columbia
Canadian Council for Southeast Asian Studies Conference, University of Ottawa
The 7th "Engaging with Vietnam-An Interdisciplinary Dialogue" Conference, Hanoi University of Business & Technology
Asia".
American Academy of Religion: Eastern International Region, McGill University
The 6th International ADI Conference "Intra-Asian Connections: Interactions, Flows, Landscapes," Copenhagen University
The 20th Annual Graduate Interdisciplinary Conference, Concordia University
While the majority available sources -ruined temples, inscriptions and sculptures -point to the p... more While the majority available sources -ruined temples, inscriptions and sculptures -point to the primacy of Shiva worship in the Cham kingdoms, a number of artifacts dating from the 8 th to 12 th centuries suggest that Vishnu was one of the most important deities of the Cham pantheon. This paper examines the artistic representations of the god Vishnu produced in medieval Champa and identifies counterparts in contemporaneous statuary elsewhere in South and Southeast Asia. Since the centers of political power in Southeast Asia were part of a complex network of states connected by maritime routes to one another as well as to subcontinental India, I place sculptures of Vishnu in historical context of these interactions. I suggest that Vaishavism in early medieval Champa was not an isolated phenomenon generated by direct contacts with India but resulted from an interaction between various Southeast Asia states. Moreover, transmission of the traditions of religious art was not instantaneous. It happened through different channels and took considerable time, during which artistic traditions may have changed at the source. Comparative study of the Khmer sources and sculptural representations is necessary for any study of Cham religious art, yet an exploration of religious art in other countries with which Champa had contact also appears to be indispensable.
Canadian Council for Southeast Asian Studies Conference, Université de Montréal
This paper is focused on the artistic representations of the god Vishnu and his incarnations (in ... more This paper is focused on the artistic representations of the god Vishnu and his incarnations (in particular, Krishna) as they were depicted in Champa, which existed along the Central and Southern parts of present-day Vietnam from approximately the 2nd century to the 19th century.
Canadian Asian Studies Association Conference, Université du Québec à Montréal
Some old inscriptions, architectural monuments, and sculptures are all that remain of Champa, an ... more Some old inscriptions, architectural monuments, and sculptures are all that remain of Champa, an "Indianized" state that existed in the Central and Southern parts of the present-day Vietnam. At first sight, it seems impossible to advance any hypotheses about
Rice University, Houston, Texas
This essay reviews the state of recent anthropological studies in Vietnamese as well as in Wester... more This essay reviews the state of recent anthropological studies in Vietnamese as well as in Western languages present method of divination practices among the ethnic minority groups in modern Vietnam. The paper focuses on the two following mantic practices: (1) divination conducted for finding "auspicious" land for establishing villages, for building communal or private houses, for cultivation, and for graveyards; (2) divination for identification of malicious spirits causing a disease of an individual.
The Creative South Buddhist and Hindu Art in Mediaeval Maritime Asia, 2022
Śaiva Religious Iconography: Dancing Śiva in Multi-polity Medieval Campā A survey of extant Cam i... more Śaiva Religious Iconography: Dancing Śiva in Multi-polity Medieval Campā A survey of extant Cam inscriptions points to the primacy of Śiva worship, and to Śaivism more broadly, as one of the main religions of the royal courts of medieval Campā, a chain of small coastal polities that developed during the first millennium CE in present-day central and southern Vietnam. The earliest Cam indication of Śiva worship is the fifth century CE Mỹ Sơn Stele Inscription of Bhadravarman I (C.72), which reveals that by this time Śaivism was mature and well-established in Campā. Cam religious iconography depictions of Śiva appeared in both anthropomorphic form and aniconic symbolic form (Śivaliṅga). This chapter focuses on the artistic representations of one of the anthropomorphic forms of Śiva, the nṛttamūrti or dancer.
Extrême-Orient, Extrême-Occident, 2022
Religious Identity and Contemporary Ritual Practices of the Cham Ahiér in Vietnam This article is... more Religious Identity and Contemporary Ritual Practices of the Cham Ahiér in Vietnam This article is devoted to the religious identity and ritual practices of the contemporary Cham people of South-Central Vietnam (Bình Thuận and Ninh Thuận provinces) with a particular focus on the Cham Ahiér community. Contemporary understanding of Cham identity was derived from a number of pathbreaking works published by Western scholars during the French colonial period. However, past thinking about the central role of "Indianized" religions (Hinduism and Buddhism) in the formation of Cham religious beliefs and practices was challenged by more recent publications devoted to the growth of Islamic practices in the second millennium CE. Although the contemporary Cham community overall is divided into different groups that inherited these historic religious differences, the South-Central Cham maintain a relatively high level of ethnic and cultural coherence through a reference to the concept of Ahiér-Awal cosmological dualism. This dualist concept helps transcend the religious conflicts between the Cham Ahiér ("Cham Hindu") and Cham Awal ("Cham Muslim"). This article describes the complexities of Cham Ahiér religious identity and analyzes their ritual practices. It approaches the Cham Ahiér community and its religious practices within the broader context of the religious milieu, explaining how different sources of religious traditions were appropriated and intertwined, while, at the same time, acknowledging that there were tensions involved in this process as well.
Concordia University
Office hours: Tuesdays, 1-2 p.m by appointment Course Description This course surveys Buddhism fr... more Office hours: Tuesdays, 1-2 p.m by appointment Course Description This course surveys Buddhism from its early history to contemporary practice. It introduces students to the various forms of Buddhism such as Theravada, Mahayana, and Vajrayana. The spread of Buddhism outside of India during the early medieval period will be discussed through the examination of subsequent developments of Buddhist experiences in Tibet, China, Vietnam, and Japan. We will begin the course with a brief discussion of how Buddhism has been studied and reconstructed in the West. We will then examine some of the fundamental Buddhist doctrines that are shared in common by all Buddhists. In addition, other areas of interest such as Buddhist architecture and art will be explored, as well as how Buddhist ideals and beliefs are expressed through worship, pilgrimage, and meditation. In short, the goal of this course is to familiarize students with the history of the development of various schools of Buddhism in India and other countries, and how Buddhist doctrines, social regulations, and objects of religious art are understood, represented and practiced in contemporary times. Course Readings 1.An anthology (coursepack) of articles and book chapters has been prepared for this course. It can be purchased at the Concordia University Book Store. 2. Additional handout materials will be posted on Moodle. Assignments and Evaluation Assignments of various types will be given for assessment so that each student will have a chance to use their own strong skills to shine. Essay assignments will help students foster their abilities to think, read and write critically.
Concordia University
Office hours: Tuesdays, 1-2 p.m by appointment Course Description There are two main parts to thi... more Office hours: Tuesdays, 1-2 p.m by appointment Course Description There are two main parts to this course. The first part surveys Hinduism's fundamental subjects including its early history, philosophies, sects, texts, art, gods and goddesses, and gender and rituals within South Asia. The purpose of this part is to provide students with a foundation and background to understand the history, development and practices of what today is generally termed as "Hinduism." In the second part of the course, we will begin by exploring the spread of Hinduism to Southeast Asia during the early medieval period. We will examine the role of the maritime trade route or the Southern Silk Road in facilitating the transmission of Hinduism to Southeast Asia. Then, we will focus on how Hinduism was adopted, developed, and practiced in countries such as Indonesia, Cambodia, and Vietnam (Champa) through an investigation of extant inscriptions, archeological evidence, temple architecture and art iconography. The course concludes with a presentation on contemporary religious practice of a Hindu Cham Ahier community in Southern Vietnam. In short, the goal of this course is to familiarize students with the history, doctrines, and religious practices of Hinduism in South Asia and how it was adopted, developed, and represented in Southeast Asia. Course Readings 1.Gavin Flood 1996. An Introduction to Hinduism. Cambridge University Press. 2.Additional readings and handout materials will be posted on E-reserves and Moodle. Assignments and Evaluation Assignments of various types will be given for assessment so that each student will have a chance to use their own strengths to shine. Essay assignments will help students foster their abilities to think, read and write critically. * I would like to acknowledge that Concordia University is located on unceded Indigenous lands, particularly those of the Kanien'kehá:ka Nation, who are recognized as the custodians of the lands and waters on which we are situated.
Concordia University
This course examines various positions, roles and activities of women and nuns within different t... more This course examines various positions, roles and activities of women and nuns within different traditions of Buddhism. We will begin the course with a brief survey of the historical origins of Buddhism considered in the social and religious context of ancient India as a whole. We will investigate images and situations of female figures in early Buddhism described in canonical scriptures and other contemporaneous texts. We will also examine epigraphic and artistic evidence offering insights into the lives and activities of early medieval Buddhist women in India. Bhikkhuni monastic codes and the order of nuns will be explored. Another topic we will deal with is the concept of gender as related to nirvana's achievement; one of the important themes for discussion here will be how, when and why the Indian male bodhisattva Avalokitesvara was transformed into a Chinese female deity Kuan-Yin to become "a cult of half Asia." The spread of Buddhism outside of India during the early medieval period will be discussed through the examination of subsequent developments of Buddhist women's experiences in China, Vietnam, Japan, and Thailand. As such, in the later part of the course, we will explore the religious life of women in contemporary East and Southeast Asia where Buddhism has been adopted and has given rise to local variations and distinctive practices. We will end the class with a discussion of how Buddhism has been studied and reconstructed in the West. * I would like to acknowledge that Concordia University is located on unceded Indigenous lands, particularly those of the Kanien'kehá:ka Nation, who are recognized as the custodians of the lands and waters on which we are situated.