The notion of dhammamātā is one of the last items of the legacy of the late Buddhadāsa Bhikkhu. In order to accord women practitioners better social status and provide them with opportunities for spiritual training, Buddhadāsa avoided committing himself to the reintroduction of bhikkunī ordination. Instead, he proposed the notion of dhammamātā, which literally means ‘dhamma mother’. This article postulates thatby using the metaphor of the mother, Buddhadāsa invited less conflict, appealing to the high respect which Thai people generally held for women. Moreover, the article argues that with dhammamātā Buddhadāsa challenged the common notion of motherhood which usually regards women as nurturers of the Sanġha. Dhammamātā nurture people's spirituality through their teaching and virtues. Whilst the social impact of dhammamātā cannot be compared to that of bhikkunī, whose yellow robes visually suggest a status equivalent to that of male bhikkhu, the concept of dhammamātā was a new creation revolving around the image of the female religious teacher, a role that Buddhist women had wanted.

Since the inauguration in 1986 of the reforms known as Đổi Mới, ritual and religious practices have proliferated in the Socialist Republic of Vietnam. This renewed interest in religious and ritual practice has been the object of intensive scholarly interest both in Vietnam and outside, and has been interpreted in terms of revival (phục hồi), invention and politics of tradition. This collection of articles deals with this phenomenon of ritual revival in Vietnam as well but attempts to go beyond the – by now common – approaches that connect it with the emerging religious practice and political liberalisation, economic reform and the emerging market in the context of Đổi Mới. Instead, these papers explore in more depth the ritual dimensions of life from the central state down to the individual level.

This article presents the hard work, and eventual failure, of the elder branch of the main lineage within a village of steel producers to reaffirm local identity through the recreation of a common ritual space dedicated to the spirit of the village's founder, original artisan, and their ancestor. It presents this process as a struggle over the meanings and representations of community and space in a time of rapid social and economic transformation. The ultimate failure of this struggle, which only becomes evident after 15 years, has affirmed something else: the spaces of practice associated with the village's public administration and family-based commercial interests.

This article explores ‘ancestor worship’ from the viewpoint of villagers in the Red River Delta, as a meaningful practice reverberating across spiritual, social and moral realms. I describe two cases of what is locally termed ‘remembering the moral debt to our grandparents’. The first case involves the personal interactions of an older unmarried woman with her deceased parents, while the second focuses on the re-incorporation of a prominent local lineage organisation. I then analyse how war, revolution and reform have shaped the way villagers ‘remember the debt’ at home and in lineage halls.

Since the 1990s, the Temple of the Lady of the Treasury of Bắc Ninh province has become a religious destination for local people as well as thousands of pilgrims from around the country. The resurgence of this cult is one of the most visible manifestations of the Đổi Mới (Renovation) revival of religious practices after decades of discouragement and suppression. It also illustrates some of the profound socio-economic changes that have taken place since the advent of Đổi Mới in 1986.

This article examines the changing dynamics of ritual engagements with the ‘exceptional dead’ in northern Vietnam. Since its inception, the socialist state has attempted to control which exceptional dead its citizenry can ritually engage in order to advance revolutionary goals. Although it was successful in this effort for several decades, since the early 1990s both the state and the population have begun ritually engaging a wider number of exceptional dead. This article examines the implications of this change with regard to political legitimation, access to sacred space and the changing role of the exceptional dead in people's lives.

This article will examine the motivations for being spirit mediums, practitioners of the lên đồng rituals associated with the Mother Goddess (Đạo Mẫu) religion, which is unique to the ethnic Vietnamese. Drawing on the life stories of mediums interviewed in northern Vietnam, I will show that these people practise the rituals primarily because they themselves view this role as their destiny and because they expect it to bring them good health and auspiciousness.

This essay focuses on the political dimensions of the Festival Huế, which is claimed to be significant as a celebration of the nation. Although socialist state rituals have lost their relevance in the Đổi Mới era, the revival and re-invention of ritualised tradition create fertile ground for new ritualised events that legitimate and lend significance to the current regime. I argue that despite the unfamiliarity of many spectators with the symbolic contents of these new forms, they are effective because of their aesthetic resemblance to, and association with, familiar rituals.