Tuesday, June 19, 2012

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Vietnam Today

National Flag
The National Flag of Vietnam

Article 141 of the Constitution of the Socialist Republic of Vietnam stipulates:

The National Flag of the Socialist Republic of Vietnam is rectangular in shape, its width is equal to two thirds of its length, in the middle of fresh red background is a bright five-pointed golden star.

Vietnam Emblem

Article 142 of the Constitution of the Socialist Republic of Vietnam stipulates:

The national emblem of the Socialist Republic of Vietnam is circular in shape; in the middle of a red background is a five-pointed golden star framed by rice ears below which is half a cogwheel and the inscription: Socialist Republic of Vietnam.

National Anthem

Article 143 of the Constitution of the Socialist Republic of Vietnam stipulates: The national anthem of the Socialist Republic of Vietnam is the music and words of the song Tiến quân ca (March to the Front) composed by musician Văn Cao.

Vietnam's map
Capital: Hanoi

Area: 331951.4 km2

Population: 85789573

Viet Nam embarked on the Doi Moi (reform) policy in 1986. Since then, the country has seen dramatic changes, first and foremost in the economic thinking. The centrally-planned economy was replaced by the socialist-oriented market economy; national industrialization and modernization were initiated together with the policy of multilateralization and diversification of external economic relations, openness and international integration. The Doi Moi process helped Vietnam rapidly escape hunger and poverty and lay the initial foundation for an industrialized economy, as well as maintaining a high growth rate and a relatively equal society.

The 1987 Foreign Investment Law was the first legal document that helped form the legal framework for the Vietnamese market economy. In 1991, the Private Enterprise Law and Corporate Law were introduced. The amended 1992 Constitution affirmed the existence and development of a multi-sector economy under a market mechanism, including the foreign-invested sector. This was followed by the promulgation of a number of laws essential for the formation of the market economy, including Land Law, Tax Law, Bankruptcy Law, Environment Law, and Labour Code etc. Hundreds of ordinances and decrees were enacted by the Government to guide the implementation of these laws, which help ensure national socio-economic development.

Along with the law-making process, market economy institutions have also been established. It is Government policy to eliminate the central planning mechanism, emphasize monetary - market relations, focus on economic management measures and establish an array of financial institutions, banks and basic markets for money, labour, goods and land, etc. The administrative reform was promoted so as to improve economic competitiveness and to help create a more favourable business environment and mobilize all resources for economic growth. The political will of the Vietnamese Government is also reflected in the strategy for administrative reform in 2001-2010, which emphasizes the simplification of administrative procedures, amendment of laws and improvement of economic management. These changes will help establish a dynamic institution to meet the development requirements of the country in the new context.

Overall, tremendous economic reforms taking place over nearly two decades of Doi Moi have yielded encouraging results. Vietnam has created an ever more competitive and dynamic economic environment. The multi-sector economy has been encouraged to develop, thus mobilizing effectively all social resources for economic growth. External economic relations have been expanded and the flow of foreign direct investment increased. Export of goods and labour, tourism industry and remittances from overseas Vietnamese have been strongly promoted to generate increasing foreign earnings for Vietnam.

During 20 years of Doi Moi, GDP of Vietnam saw a sustained growth, which stood at 8.2% in 1991-1995 as compared to 3.9% in 1986-1990. This rate dropped to 7.5% in 1996-2000 due to the impacts of the Asian financial crisis. Since 2001, GDP growth recovered on a year-on-year basis, reaching 6.9%, 7%, 7.3% and 7.7% for 2001, 2002, 2003 and 2004 respectively. The figure for 2005 was 8.4%. Vietnam has now succeeded in gradually replacing the centrally-planned economy, bureaucracy and a subsidy mechanism by a socialist-oriented market economy with growing dynamism. The GDP growth rate of 7 to 8% has been sustained, along with stronger industrialization and expanded integration with the world and regional economy. Vietnam has enjoyed a sharp rise in trade volume, especially exports, and an increase of foreign investment and income.

The proportion of the industry and construction rose from 38.13% in 2001 to 41.03% in 2005; the service from 36.63% up to 38.08%; and only the agriculture, forestry and fishery from 23.24% to respectively.

As Vietnam’s GDP continuously increases, the economic structure has also witnessed notable changes. From 1990 to 2005, the contribution of agriculture sector dropped from 38.7% to 20.89% , whilst that of the industry and construction was up from 22.7% to 41.03% . The service sector stayed relatively constant, 38.6% in 1990 and 38.08% in 2005. In each sector, the structure has also positively shifted. The agriculture sector has seen a decline in the role of agriculture and forestry from 84.4% to 77.7% during the period 1990-2003, while fishery gained a higher share. In the industrial sector, the proportion of the processing industry was up from 12.3% in 1990 to 20.8% in 2003 with improved product quality. In the service sector, the share of high-quality services such as finance, banking, insurance and tourism, etc. is increasing rapidly.

The economy is well on the road to a multi-sector model operating according to market mechanism and state regulations. This means that the private sector enjoys freedom to develop in all areas not specifically forbidden by law. The legal framework has been revised to facilitate gradual shift from the former centrally-planned economy to a market one, which unleashes production capacity, mobilizing resources effectively and creating a momentum for economic growth and development.

Upon the amendment of the Enterprise Law in 2000, private businesses have enjoyed strong encouragement for development. This Law institutionalized the freedom of all individuals to do business in areas not prohibited by law. It also removed administrative obstacles that hampered enterprises such as complex licensing procedures or fees, etc. In the 2000-2004 period, 73,000 private enterprises were registered, up by 3.75 times against the period 1991-1999. By 2004, the total number of private enterprises operating under the Enterprise Law amounted to 150,000 with the total capital of VND 182 billion. From 1991 to 2003, the private sector’s share in GDP was up from 3.1% to 4.1%; other non-state sectors increased from 4.4% to 4.5%; and foreign-invested sector from 6.4% to 14%; and the household sector was down from 35.9% to 31.2%.

With a view to raising the productivity of the state-owned sector, policies were formulated with concrete measures to adjust and reorganize SOEs. The management of SOEs' finance and state equity in SOEs was strengthened and the process of SOEs’ equitization well monitored. As the multi-sector economy has further developed, the proportion of SOEs in GDP decreased from 40.1% in 1991 to 38.3% in 2003. The collective sector dropped from 10.2% to 7.9% during the same period. In 2002 and 2003, 1,655 SOEs were listed for reorganization and reform. The figure for 2004 and 2005 were 882 and 413 respectively.

Vietnam has succeeded in translating economic achievements into social progress. Benefits of the Doi Moi process, for instance, are delivered to the majority of the population on a relatively equal basis. Economic growth is combined with the improvement of life quality and development of health care and education. The Human Development Index of Vietnam increased from 0.583 in 1994 with a rank of 120/174 to 108/177 in 2005. The average life expectancy was raised from around 50 in the 1960s to 70.5 at present. The poor household ratio dropped from 70% in 1980 to below 7% in 2005s.

Foreign trade and international economic integration: The policy of openness and industrialization has opened up new opportunities for Vietnam to make full use of its inherent comparative advantages, i.e. vast natural resources, and an abundant and inexpensive workforce. These advantages are being exploited to raise Vietnam’s exports, which generate an increasing flow of foreign income for economic growth and industrialization. Over the years of the Doi Moi process, Vietnam's export growth has averaged 20%. From around US$ half a million before the introduction of the Doi Moi policy, the total export volume of Vietnam reached US$ 26 billion in 2004 and US$32.23 billion in 2005. This foreign earning is a significant resource for the national industrialization and modernization.

The structure of exports has also seen a positive change. During the 1991-1995 period, major exports of Vietnam were crude oil, fishery products, rice, textiles, coffee, forestry products, rubber, peanut and cashew nuts. By 2005, apart from crude oil, textiles, rice and coffee, Vietnam was mainly exporting namely crude oil, garment and textile, footwear, seafood, woodwork, electronics appliances, and rice. This structure reflects the rise in processing and manufactured products and decline in unprocessed products, including agricultural, fishery, forestry products and minerals. Despite this shift, unprocessed export products still make up a large proportion. Therefore, greater efforts are needed to rapidly raise the proportion of industrial exports.

The policy of "multilateralization and diversification" of international relations has helped Vietnam integrate more deeply into the world and regional economy. Before 1990, Vietnam had trade relations with only 40 partners. Now with the foreign policy of openness, which is to befriend and cooperate with all countries in the world on the basis of equality and mutual benefit, Vietnam has established diplomatic relations with 167 countries, and has signed multilateral and bilateral trade agreements with over 80 nations. The country has been granted MFN status by more than 70 countries and territories, including countries and regions with large capital resources, high technologies and vast markets, such as the United States, Japan, the EU and newly industrialized countries in East Asia.

Following the introduction of Doi Moi, Vietnam signed an economic and trade cooperation agreement with the EU in 1992, joined ASEAN in 1995, AFTA in 1996 and APEC in 1998. Vietnam also signed the Bilateral Trade Agreement with the United States in 2000. Vietnam started negotiations for WTO accession in 1995 and is expected to become a member of this organization by the end of 2006[1].

Foreign Direct Investment: In December 1987, the Foreign Direct Investment Law of Vietnam was introduced to help form the basic legal framework for foreign investment activities in Vietnam. To better respond to business requirements and feedback from foreign investors, this Law was amended and supplemented several times, notably in 1996 and 2002, which created a more open and attractive environment to draw foreign investors into crucial industries such as export-oriented processing and manufacturing, and key economic zones of the country.

In recent years and especially in 2005, the Vietnamese Government made a number of adjustments and conducted reforms to create more incentives for foreign investors. They are now supported in tackling business obstacles. The Law on Personal Income Tax has been amended in favour of the tax payers. The one-stop-shop policy has been promoted, telecommunication tariffs lowered to gain competitiveness over other countries in the region. Infrastructure has been improved. More areas, including those previously closed to foreign investors, such as telecommunication, insurance and supermarkets, etc. are now open to investment. As such, Vietnam has become an attractive venue for foreign investment.

The aforesaid measures were conducive to recovery and rapid increase of the FDI inflows in 2005. The sharp rise of FDI is also attributed to political, economic and security stability, high economic growth rate, continuation of economic reform in accordance with market economy principles, improved living standards leading to higher domestic demand, greater international integration and the emergence in the international market of Vietnamese trademarks and Vietnam’s growing reputation.

Over the past years, Vietnam has drawn increasing inflows of FDI. From a negligible figure of 1986, FDI into Vietnam reached US$ 3.2 billion in 1997. Due to the negative impacts of the 1997 Asian financial crisis, the FDI flow then saw a drop during 1998-2000 period, with only US$ 1.58 billion in 1999. In the past few years, Vietnam has enjoyed a recovery of FDI, from US$ 2.6 billion in 2001 to US$ 4.1 billion in 2004. FDI not only generates profits for foreign investors but also represents a significant capital source which comes along with technology transfer and advanced managerial skills. FDI helps better tap national potential, creates tens of thousands of jobs and raises professional skills for Vietnamese workers.

Vietnam has an age-long and special culture that is closely attached to the history of the formation and development of the nation.

Historians have shared a common view that Vietnam has got a fairly large cultural community that was formed around the first half of the first millenium before Christ and flourished in the middle of this millenium. That was Dong Son cultural community. This culture attained a degree of development higher than that of others at that time in the region and had its own characteristics but still bore the features of Southeast Asian culture because of the common South Asian racial root (Southern Mongoloid) and the water rice culture. Different development routes of local cultures in various areas (in the deltas of Hong (Red) river, Ma (Horse) river, Ca river and so on...) joined together to form Dong Son culture. This was also the period of the very "embryonic" state of Vietnam in the form of inter- and super-village community, which come into being and existed in order to resist invaders and to build and maintain dykes for rice cultivation. From this pattern of "embryo" state, primitive tribes grew into nations.

The period of Van Lang-Au Lac culture (lasting for nearly 3,000 years up to the end of the first millenium before Christ) in the early Bronze Age with 18 Hung kings was regarded as the first apogee in the history of the Vietnamese culture, which was typified by the Dong Son bronze drum and stable technique of cultivating water rice.

The post-Chinese domination period was characterized by the two parallel trends of Han assimilation and anti-Han assimilation. The Dai Viet (Great Vietnam) period was the second apogee of the Vietnamese culture. Throughout the time of independent feudal states, milestoned by the Ly-Tran and Le dynasties, the Vietnamese culture underwent comprehensive restoration and quick boom, under the tremendous influence of Buddhism and Taoism.

After the chaotic Le-Mac and Trinh-Nguyen period, when the country was separated, and since the Tay Son dynasty reunited the country and territory, the Nguyen dynasty tried to restore Confucian culture. They, however, failed because Confucianism had already been fading and the Western culture started to penetrate into the country. The period up to the end of French domination was marked by a cultural mix brought about by two opposite trends - i.e. of Europeanization and anti-Europeanization; that presents, the fight between patriotic culture and colonialist culture.

The period of modern Vietnamese culture has gradually taken shape since the 30’s and 40’s of this century under the banner of patriotism and Marxism-Leninism. Vietnamese culture, with the increasingly intensive integration into the world modern civilization and the preservation and enhancement of the national identity, promises to reach a new historical peak.

It can be said that there were three layers of culture overlapping each other during the history of Vietnam: local culture, the culture that mixed with those of China and other countries in the region, and the culture that interacted with Western culture. The most prominent feature of the Vietnamese culture is that it was not assimilated by foreign cultures thanks to the strong local cultural foundations. On the contrary, it was able to utilize and localize those from abroad to enrich the national culture.

The Vietnamese national culture emerged from a concrete living environment: a tropical country with many rivers and the confluence of great cultures. The natural conditions (temperature, humidity, monsoon, water-flows, water-rice agriculture ...) exert a remarkable impact on the material and spiritual life of the nation, the characteristics and psychology of the Vietnamese. However, social and historical conditions exert an extremely great influence on culture and national psychology. Thus, there are still cultural differences between Vietnam and other water-rice cultures like Thailand, Laos, Indonesia, India and so on. Though sharing the same Southeast Asian cultural origin, the Vietnamese culture was transformed and bore East Asian cultural characteristics because of the long domination of the Chinese Han dynasty and the imposition of its culture on Vietnam.

The Vietnamese nation was formed early in the history and often had to carry out wars of resistance against foreign invaders, which created a prominent cultural feature: a patriotism that infiltrated and encompassed every aspect of life. Community factors with primitive origin were amalgamated early in the history and became the foundations for the development of patriotism and national consciousness. Continual wars were the major cause of the vicissitudes of the Vietnamese social development history. All the social and economic structures were often dismantled by wars, so the social development could hardly reach its peak. Also because of the destruction of wars, Vietnam has virtually no gigantic cultural and artistic construction, or if any, they could not have been preserved intact.

Vietnam has 54 ethnicities living across the country. Each ethnicity has its own cultural colour, thus, the Vietnamese culture is a diversified unification. Apart from the typical Viet-Muong culture, there are other cultural groups like Tay-Nung, Thai, Cham, Hao-Ngai, Mon-Khmer, H’Mong-Dao, and especially Tay Nguyen groups that still maintain fairly diverse and comprehensive traditions of a purely agricultural society that is closely attached to forests and mountains.

Philosophy and ideologies
The Vietnamese have ways of living and ideologies suitable to its nation.

At the start, with primitive and rudimentary cognition of materialism and dialectics, Vietnamese thought was mixed with beliefs. However, originating from agricultural culture that differs from nomadic culture by the appreciation of stillness over movement and closely related to natural phenomena, the Vietnamese philosophy paid special attention to relations that was typified by doctrine of yin and yang and the five basic elements (not exactly the same as the Chinese doctrine) and manifested by the moderate lifestyle tending towards harmony.

Afterwards, the influence of Buddhism, Confucianism and Taoism, that were conciliated and Vietnamized, contributed to the development of the Vietnamese society and culture. Particularly, Zen-Buddhists in the Tran dynasty came up with the interpretation of most philosophical subjects that was set forth by Buddhism (Heart- Buddha, being or not being, life and death) in an original and distinguished way. Although Confucianism flourished afterward, many famous Vietnamese confucianists did not stick blindly to Confucianism and Mencianism, but rather adopted the spirit of Buddhism and Taoism to make their ideology more open, closer to the people and more harmonious with the nature.

Under autocratic dynasties, deep feudal ideologies were imposed on farmers and bound women, however, village democracy and primitive community still existed on the basis of self-supplied agriculture. Farmers’ thoughts that penetrated deeply into the Vietnamese agricultural society had many positive and typical features of the traditional Vietnamese. Farmers were the core of wars of resistance and uprisings against foreign invaders. Many talented generals, topped by Quang Trung Nguyen Hue - the hero of the common people in the 18th century, came from farmers.

The policy that facilitated agriculture and restrained trade, prevailing in the Nguyen dynasty, blocked the development of city-dweller's consciousness. In the past, the Vietnamese ranked agriculture and education as their first and second priorities of occupations, while having a low opinion of business people. Other trades were regarded as minor ones, including cultural activities.

In the 19th century when Vietnamese feudalism faded and Chinese civilization declined, Western culture started to penetrate our countries, following the colonialists’ guns. The working class formed at the start of the 20th century as a result of the colonial exploitation programs. Marxism-Leninism was introduced in Vietnam in the '20s and '30s, combining with patriotism to become a momentum of historical changes, which led the country up to independence, democracy and socialism. The person representing this era was Ho Chi Minh, who was recognized by the international community and UNESCO as Vietnamese hero of national liberation and great man of culture.

The agricultural society is characterized by the village community with many prolonged primitive vestiges that have formed the specific characteristics of the Vietnamese. Those were the thoughts of dualism, a concrete way of thinking that was tilted to emotional experiences rather than rationalism and preferred images to concepts. However, it was also a flexible, adaptable, and conciliatory way of thinking. This was a way of living that highly valued emotional ties and attachment to relatives and the community (because "there would be no home in a lost country" and "the whole village rather than a sole roof would be engulfed by flood"). This was a way of behaving toward conciliatory, equilibrium and relations-based settlement of conflicts and disputes. This way of living could cope accordingly with the situation, which many times in the history was successful in using suppleness to prevail over firmness and weakness to resist strength.

On the scale of spiritual values, the Vietnamese highly appreciate "Benevolence" and closely combined it with "Righteousness" and "Virtues"; no benevolence and righteousness are tantamount to no virtues. Nguyen Trai once described the Vietnamese concept of Benevolence and Righteousness as the opposition to fierce violence, which was enhanced to the foundation for the policy of ruling as well as saving the country. The Vietnamese understood that Loyalty meant being loyal to the nation, which was higher than the loyalty to the ruler, and respected Piety without being so bound with the framework of family. Happiness was also among the top social values; people often make compliments on the happiness of a family rather than wealth and social position.

Customs and practices
The Vietnamese eating habit tends towards vegetarianism; rice and vegetables are the main course of the meal that may be diversified by aquatic products. Boiling is a special way of cooking of the Vietnamese people. Vietnamese people like a synthetic food processing style that involves many materials and ingredients. Today, although meat and fish are the main dishes of the meal, the Vietnamese do not forget pickled egg-plant.

The Vietnamese preferred to wear light, thin, well-ventilated kind of clothing that originated from plants and was suitable for such a tropical country as Vietnam, with grey, indigo and black colours. Men’s clothing changed from loin-cloth with bare upper half of the body to short jackets and Vietnamese traditional trousers (re-designed from Chinese trousers). In the past, women often wore brassieres, skirts and four-piece long dresses that were later modified to the modern ao dai. In general, Vietnamese women adorned themselves subtly and secretively in a society where "virtue is more important than appearance". Old/time clothing also paid attention to kerchiefs, hats and belts.

The old-style Vietnamese house was related to the watery environment (stilted house with curved roof). Then came thatch-roofed house with clay walls, which were built mostly from wood and bamboo. This kind of house did not stand too high to avoid high winds and storms, and more importantly, the house should face to the South direction to be free from hot and cold weathers. The interior of the house was also not so spacious to leave room for the courtyard, pond, and garden. Also, the Vietnamese thought that "spacious home was no better than sufficient food". Sizeable ancient architectures were often built shrouded and in harmony with natural environment.

The traditional means of transport is waterways. Ship of all types together with the river and the wharf, are familiar in the Vietnamese geological and humanitarian images.

Vietnamese customs of weddings, funerals, holidays and rituals all are attached to village community. Marriages not only reflecte the lovers’ desire but also had to meet the interests of the family lines, the village; thus, the choice for future bride or bridegroom was done very carefully, which had to go through many formalities from the plighting ceremony, the official proposal to the bride’s family, the wedding to the marriage tie, the ritual of sharing bridal cup of wine, the newly-weds’ first visit to the bride’s family. Besides, the bride had to pay a fine in order for her to be accepted as a new member of the village. Funeral service is also proceeded very thoroughly to express the grief and see off the relative into the other world. The family of the deceased does not have to take care of the service by themselves, they are also given a helping hand by the neighbors.

Vietnam is the country of festivities which take place all year round, especially in spring when there is little farming work. The major festivities are Nguyen Dan (Lunar New Year ), Mid-First month , Han thuc (cold food) , Doan Ngo (double five) , Mid-Seventh month , Mid-Autumn Festival, Ong tao (the god of the kitchen) etc... Each region has its own ritual holidays, the most important of which are agricultural rituals (such as the rituals of praying for rain, getting down to the rice field, and new rice...) and trades’s rituals (like the rituals of copper casting, forging, making fire crackers, and boat racing...). Besides, there are also rituals dedicating to national heroes and religious and cultural services (e.g, Buddhist rituals). Ritual holidays are usually divided into two parts: the service is carried out for blesses and thanksgivings, the holiday is the cultural activities of the community consisting of many folk games and contests.

Viet Nam is a country of many religions and beliefs. The Vietnamese people have a time-honoured tradition of practicing their beliefs. Different ethnic groups in Viet Nam have different beliefs linked to their own material and spiritual lives.

Traditional beliefs: With the perception that every object has a soul, since the ancient time, the Vietnamese worshiped a large number of gods, especially those related to agriculture such as the sun, the moon, land, mountain, river and forest, etc., for good luck. Each ethnic minority in Viet Nam has its own way of practicing belief, which is still maintained by some ethnic groups such as Tay-Thai, Hmong-Dao, Chinese-San Diu-Ngai, Cham-Ede-GiaRai and Mon-Khmer.

In addition, the most popular and time-honoured custom of the Vietnamese and some ethnic minorities is ancestor worship and commemoration of death anniversaries. Every Vietnamese family has an altar to worship their ancestors and attach importance to the commemoration of death anniversaries and acknowledgement of the service rendered by the predecessors. Besides ancestor worship in each family and each clan, many villages have a communal house and a temple to worship the village Deity. The custom of worshiping the village Deity and the communal house are the unique features of Vietnamese villages. The village Deity worshiped in the village’s temple or communal house can be a Deity or an outstanding figure who rendered great service such as the forefather of a traditional handicraft or a national hero who recorded glorious feats in nation building and in the wars against foreign aggression. The Vietnamese people also worship different gods such as the kitchen god or god of the soil, etc.

Religions: Viet Nam has a diverse mix of major religions with a large number of followers, religious figures, and monks such as Buddhism, Christianity and Muslim and some indigenous religions such as Caodaism and Hoa Hao, etc.

Buddhism: There are two sects of Buddhism: Mahayana and Theravada (Hinayana). Mahayana Buddhism was introduced in Viet Nam in the 2nd century B.C, and Theravada was introduced in Viet Nam in the 2nd century A.D. After the 10th century, Buddhism developed very quickly in Viet Nam and became the national religion under the Ly-Tran dynasty. At present, there are 10 million Buddhist followers, 20,000 pagodas and 38,000 Buddhist monks and many schools offer Buddhist training in Viet Nam.

Catholicism: Catholicism was introduced in Viet Nam in the 15th century by European missionaries. Catholicism was first popular in coastal provinces such as Thai Binh, Nam Dinh, Ninh Binh, Thanh Hoa and Nghe An, etc., then spread throughout the Red River delta and cities. At present, there are six million Catholics, 6,000 churches and 15,000 Catholic priests in Viet Nam.

Protestantism: Protestantism was introduced in Viet Nam in the late 19th and early 20th centuries. However, it was not until 1920 that Protestantism became popular all over the country. At present, there are one million Protestants and 500 Protestant churches in Viet Nam.

Muslim: Muslim religion was introduced in Viet Nam by the Cham people in the 10th and 11th centuries. At present, there are 100 mosques, 70,000 Muslim followers and 700 dignitaries in Binh Thuan, Ninh Thuan, An Giang, Tay Ninh, Dong Nai provinces and Ho Chi Minh city. There are two schools of Muslim in Viet Nam: orthodox Muslim with followers who are Cham people from Chau Doc, Ho Chi Minh city, Tay Ninh and Dong Nai provinces; and non-orthodox Muslim (or Cham Ba Ni) with followers who are Cham people from Binh Thuan and Ninh Thuan provinces.

Caodaism: Caodaism is an indigenous religion created in Tay Ninh province in 1926. Caodaism worships three Supreme Beings namely Buddha, Jesus Christ and Cao Dai God. At present, there are 2.3 million Cao Dai followers, 7,100 dignitaries and 6,000 temples in Viet Nam. The centre of Caodaism is Tay Ninh province.

Hoa Hao: Hoa Hao, also called Hoa Hao Buddhism, is another indigenous religion created in 1939 in Hoa Hao Village, Tan Chau District, An Giang Province. This religious sect is concentrated in the Mekong River delta and its membership is estimated at about 1.2 million.

Freedom of belief and religion: The right to freedom of belief and religion of all Vietnamese citizens is provided for by the law and ensured by the State. This is clearly stated in the Constitution and respected in practice. Article 70 of the Vietnamese Constitution reads: “The citizen shall enjoy freedom of belief and of religion; he can follow any religion or follow none”, “The places of worship of all faiths and religions are protected by the law” and “No one can violate freedom of belief and of religion”.

The people’s right to freedom of belief and religion is reflected in various legal normative documents. The Ordinance on Belief and Religion entering into force on 15 November 2004 has institutionalized State policies on belief and religion and ensured the exercise of the right to freedom of belief and religion. Every citizen, regardless of his belief and religion, is equal before the law and entitled to the right to follow any religion or follow none, he shall enjoy the right to express his belief, exercise worships, pray and participate in religious activities, in the study of religious theories and ethics. All religious organizations are equal before the law. The State ensures the right to freedom of belief and religion, protection of the facilities and assets of religious establishments, such as pagodas, churches, mosques, oratories, sanctuaries, temples, headquarters of religious organizations, religious schools, bibles and worshiping objects. On 1st March 2005, the Government issued Decree 22/2005/ND-CP guiding the implementation of the Ordinance on Belief and Religion. With regard to Protestantism, the Prime Minister issued Directive 01/2005/CT-TTg on 4th February 2005 on some tasks toward Protestantism with a view to creating favourable conditions for the practice of Protestant followers and ministers.

Religious practice: At present, there are 20 million religious followers, nearly 62,500 dignitaries, monks and 22,345 worshiping places in Viet Nam. Training establishments for different religions have grown in number. Currently, Viet Nam has 10 religious universities, 3 Buddhist academies, 6 Christian grand seminaries, 1 Institute of Bible and Theology under Viet Nam’s Confederation of Evangelical Churches and 40 schools training religious dignitaries at different levels. Religious publications, especially bibles and books are published at the request of religious organizations in accordance with the law.

Religious followers enjoy freedom in the practice of religious ceremonies and in the expression and exercise of the beliefs. Religious dignitaries and monks are free to exercise religious activities in accordance with the law and religious rules. The ordainment, appointment and secondment of dignitaries are carried out in accordance with church rules. Over the last years, religious organizations recognized by the State under the law have developed in terms of the number of establishments, followers, dignitaries, newly built worshiping places, bible and book publications and activities provided by its charter, statute, religious rules and law. Dignitaries and monks enjoy the right to study or be trained at home and abroad or participate in religious activities abroad. Many foreign religious organizations have come to Viet Nam for exchanges with local religious organizations.

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