Tín ngưỡng thờ thần của người Tày vùng Việt Bắc
VĂN HÓA TRUYỀN THỐNG VÀ PHÁT TRIỂN
THE BELIEF IN GOD WORSHIP OF TAY PEOPLE
IN VIET BAC REGION
Luong Thi Hanh
University of Science, Thai Nguyen Unversity
Email: [email protected]
Received:
Reviewed:
Revised:
Accepted:
Released:
13/10/2021
30/10/2021
08/11/2021
19/11/2021
30/11/2021
DOI:
he belief in god worship is one of the elements of the popular spiritual culture in Vietnam, bringing
T
the specific characteristics of the region. God Worship, in addition to showing gratitude for his
merits to the nation, country and village, is also a wish that the gods will shelter and protect the villagers
from natural and social disasters. This is the ultimate goal of god worship. Because according to the
Tay people's concept, the gods have many magical functions, can bring blessings to help and protect the
villagers, but can also bring disaster when people do what is considered wrong with the gods.
This article outlines the value of god worship, some conceptions of the Tay people's gods in order to
preserve and promote the traditional cultural values, customs and habits of the people, because the gods
are always good in the minds of Tay people. Those are the factors that create community cohesion and are
also typical features in the spiritual life of the Tay people.
Keywords: Belief; God; Polytheism; Ancestor; Culture; Tay People; Viet Bac region.
1. Introduction
2. Research overview
In the worship of gods, the Tay people do not
Research on the customs and practices of the
have a uniformity between the designations to Tay people in Vietnam in general and the Viet Bac
distinguish which is god, which is saint, which is region in particular, there have been published by
ghost and demon. In general, belief is still in the many articles and works. First of all, the book “A
form of polytheism. Depending on each village, brief introduction to Tay, Nung and Thai groups
each region, people call “Slan” or “Phi”. “Phi” in Vietnam” by La Van Lo, Dang Nghiem Van,
translated into Vietnamese has a very broad Khoa hoc Xa hoi Publishing House (1968); “Tay
meaning, referring to all saints, gods, ghosts and - Nung culture” by authors as La Van Lo, Ha Van
demons such as heaven ghosts (Phi Pha), earth Thu (1984); “Tay-Nung ethnic groups in Vietnam”
ghosts (Phi din), forest ghosts (Phi pa/Phi Dong), edited by Be Viet Dang (1992); “Traditions and
mountain ghosts (Phi Slan), ghosts in rivers and customs of Tay ethnic group in Viet Bac” by Hoang
streams (Phi nguoc), ancestral ghosts (Phi pau Quyet and Tuan Dung (1994),... Mostly, the issues
pu/Phi pu cho/dam cho)… Thus, “Phi” (Ma) is a in social life have been mentioned in a variety of
general term for supernatural forces that are present ways by the authors. The most remarkable point of
everywhere watching and supporting the world of these works is the rich source of field materials, in
the living. Therefore, the study of the Tay people’s which the authors have described the customs and
god-worshipping beliefs is not only to preserve the practices very meticulously and elaborately, along
ethnic cultural identity, but also to let other ethnic with many theoretical and practical issues, about
groups know and appreciate these cultural values. customs and habits of rural mountainous society.
In this article, the author uses a unified designation
to name these ghosts as God.
We can mention about “Tay folklore” by authors
Hoang Ngoc La, Hoang Hoa Toan, Vu Tuan Anh
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(2002); “Cultural identity and traditions of ethnic three generations from parents, grandparents and
groups in Bac Kan province” by Ha Van Vien great-grandparents. When a relative has just passed
and colleagues (2004); In particular, in 2009, the away in the house, it is not allowed to be worshipped
author Nguyen Thi Yen published the book “Tay with the ancestors (Choong Cai) immediately, but
and Nung folk beliefs”,... The works have given must be worshipped in a separate corner lower than
readers deep insights about the picture of Tay - the ancestral altar. Every day, when it comes to
Nung folk belief culture in Vietnam. Through rich meals, the descendants share rice soup and put it on
ethnographic fieldwork materials, the works have the altar for 3 years or 1 year, and in some places it
clearly shown the concept of the Tay people’s world is only done within 100 days.
of three realms, including the upper realm (heaven),
the middle realm (earth) and the lower realm
(underground) and between the three realms there
is only one difference in human form. The analysis,
synthesis and classification of forms of cultural and
religious activities such as: Tao, Mo, Then, Put,...
of the Tay people in the exchange, acculturation
and mutual influence between the Imported cultural
factors and indigenous factors among localities,
between different branches and lines of worship.
The Tay-Nung proverb has a sentence: “Nam
heet day, Phay heet mjac” means (Water makes
good, fire makes beautiful). Therefore, in Tay
families, they all worship the fire stove (worshiping
the Stove God), “phi can phay, phi pinh phay” (god
of the fire stove). According to folk beliefs, Phi can
phay is the god who keeps the kitchen, keeps the
fire, keeps the warmth and manages everything in
the family, if the fire god is offended, the house and
everything will burn down ash. People worship
It can be said that these are particularly valuable kitchen ghosts right at the fire, not having their
works, providing scientific arguments and valid own incense bowl. On Tet holiday, make a simple
evidences about Tay - Nung folk beliefs, helping offering tray and burn incense by the fire. When the
us to compare with field survey materials during rice is cooked, the kitchen ghost eats incense, the
research.
delicious meal is tasted first, all the ups and downs,
harmony or turmoil in the kitchen are understood.
Therefore, the people abstain from speaking loudly,
crying by the fire, not knocking on the pedestal or
on the wooden frame which keep the earth on the
fire stove, not burning dirty wood (especially the
trees that were struck by lightning, the tree which
used to carry the coffin,...). Every year, on the
23rd day of the lunar December, the family holds
a ceremony to bring the Stove God to heaven and
report to the Jade Emperor the work of his managed
household on the earth. On the first day of the year
(Tet), the Jade Emperor sent a new Stove God to
replace him, so people worshiped this deity on the
23rd of lunar December and the first day of the year.
When children go out to live separately, they must
not ask for fire from other families, but must take
fire from the kitchen of their parents’ house and this
is also an important ritual in the ceremony to enter
the new house. While lighting the fire at the new
house, those present all shouted “Uu bau tay phay,
day bau tay po me” (there’s nothing as warm as fire,
nothing as good as husband and wife). The fire must
burn continuously for three days without going out,
there is the effect to make the new house cozy, and
at the same time, the continuous fire will destroy
the misfortune, evil spirits, and make new house
materials to be dry.
3. Research Method
In this article, the author has used some basic
methods such as: Interdisciplinary research method.
Thismethodhelpstheauthortouseconcurrentlywith
specialized methods to get a comprehensive view
of god worshiping beliefs and the overall culture
of the Tay people associated with the mountainous
cultural space of the Viet Bac region. Fieldwork,
analysis, evaluation and synthesis methods will
help the author: From the sources of investigation
materials collected from the studied area. Then,
synthesize, process and analyze documents that
are scientific, objective, and accurately reflect the
contents to be studied.
4. Research result
4.1. God at the family level in the concept of
the Tay people
In the spiritual world of the Tay people, the
soul of the deceased is always on the ancestral altar
to be close to their descendants, daily to monitor
and help them in doing business. Therefore, the
ancestor worship not only shows gratitude to the
ancestors, to the deceased, but sometimes is also
a prayer, apology, forgiveness... to the ancestors.
Because ancestors always have control over the
good and bad fate of their descendants and have
unpredictable powers. Therefore, the ancestor
worship has been maintained for many generations,
no one told anyone to do it forever and has become
the core of fine customs and traditions and to be the
most important form of worship in spiritual life of
the Tay people.
In the funeral rites of the Tay people, there is
a custom to light a fire around the four corners of
the coffin before taking the coffin out of the house.
On the way to carry the coffin, people use large
torches to dry under the coffin. After the burial is
complete, the descendants take off their mourning
clothes through the fire, which has two meanings:
The most commonly worshiped ancestors are
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the first is to summon the spirits of the living (all beliefs, from an agricultural way of thinking that
members participating in the funeral procession, the wishes for all things to flourish, such as the legend
tools used to fill the grave must passed through this of Pu Luong Quan of the Tay people in Cao Bang
fire); the second is that fire will protect the living with the legend “Bao Luong Sao Cai” (Bao Luong
from ghosts of the dead and other evil spirits that - Big Boy and Sao Cai - Big Girl) was the first giant
follow the living home. Thus, fire is a sacred object, husband and wife of the Tay people to teach people
a protective god in their family life.
how to farm. Thus, the symbol of the woman, the
mother Sao Cai has met the needs and aspirations
of people’s daily life, as well as the mother goddess
of agriculture Au Co of the Vietnamese people in
the Northern Delta. From the belief in the worship
of Me Bjooc, the Tay people create Mother Moon
and 12 fairies with the annual Nang Hai/Luon Hai
festival, which represents the worship of the Big
Mother - Sao Cai, further increasing the mystery of
the Mother in folk beliefs of the Tay people.
Common in all Tay families, there is also an
altar for Ma Bjooc/Me Va (Mother Hoa), which
the Kinh call Mrs Mu (Midwife). Mother Bjooc
Worship is similar to the form of Mother worship
in Kinh folk beliefs. But the belief of Mother
worship of the Kinh people was developed into
a worshiping system with a very superficial scale
“Mother Goddesses of Three Realms”, while in the
Tay people, the belief of Mother worship, although
not developed superficially, still holds a prominent
Families who have people who do worship (Tao,
and important position in the spiritual life of the Then, Put), gather medicine for treatment, hunt...
people. Mother Va in poetry, then Tay - Nung also also have their own incense bowl (worshiping
known as “Hoa Nuong Thanh Mau” is the god who the god of profession) which is placed together
governs the predestined affairs, birth, raising and with the ancestral worship hall to bless the family
protection of children. She is in the land of Muong professional work. On Tet holidays, there is a tray to
Pha, she has a garden full of flowers. Whenever she offer vegetarian food. For Master Tao, the incense
give a family silver flowers, they will give birth to a bowl for worshiping the god of profession is placed
girl, and if she give a golden flower, they will give on the right side of the ancestral altar from the door
birth to a son. Stemming from the conception that looking in1. The altar of Then women is usually on
the fetus in the mother’s womb is a flower given the left side next to the ancestral altar2. The altars
by the midwife, so the altar of Mother Hoa was of Master Tao and Mrs. Then are conventionally
established on the day the child was full month divided into two parts: the inner part is for placing
(There are even families with a 3-day-old child incense bowls, the outer part is for sealing seals
who has set up an altar to Mother), people make and presenting offerings. After each ceremony for
incense holder out of bamboo that are plugged into a certain family, the Master of Tao, Then, and Put
the wall of the mother’s room, and at the same time, will be repaid (obligatory) by the owner with a
a small board is placed to place the ceremony, there chicken (if the Master’s house is far away, they can
are also families, the altar of the midwife is built catch a live chicken so that the Master’s family can
very carefully. How many daughters-in-law there take care of it themselves; if the chicken is boiled,
are in the house, there are as many altars as Mother it must be a chicken that has not been used for the
Bjooc right next to the wall of the mother’s room. ceremony), a few tubes of rice, a liter of wine. All of
The altar of the midwife is also burned with incense these offerings will be put up by the master to report
like other altars in the house. The offerings at the to the ancestor of the profession with the meaning of
Mother Bjooc altar are mainly things that children thanking the saint for helping mortals complete the
like to eat such as: chicken thighs, cooc mo cakes, work. If the owner does not have a chicken to repay
candies... Whenever grandparents and parents come the master, then the master is forced to catch his
back, there are presents and cakes that must be own chicken to give thanks to the god of profession.
placed there to invite Mother Bjooc first then feed
1. There is always a red sheet of paper on the altar to place
offerings. In front of the altar, there is a bag containing seals
and cards, a few sheets of Taoist paintings and a picture of a
swallow made of colored paper. Because according to folk
concepts, the swallow is an animal that sends messages back
and forth between the sorcerer and the god, the bird that
brings the souls of the dead to the flea market during the
“Lin en” festival (Thinh, 2012, p.310). Below the altar of
the craft ancestor is the burden of props and costumes of
Master Tao.
2. Then altar is decorated with colorful colors, across the
front of the altar hang strings of flowers in the shape of a
fruit, a bird, a flower, each string is 1-1.2m long, cut from
red and green paper (Y, 2010, p.377).
to the children.
If a couple has been married for a long time
without having children, they must perform a
ceremony to ask Mother Bjooc to give flowers (for
children), the people call it “the ceremony of asking
for flowers”, so the Tay proverb has the sentence
“Me bjooc pan ma, me va pan hau” (Mother of
flowers shared, mother of flowers divided).
In fact, the Mother worshiping custom of the
Tay people is not as loud and spacious as that of
the Kinh people in the lowlands. The Mothers of
the Tay people often originate from the tradition of
respecting fertility mothers associated with fertility
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4.2. Gods at the village level in the concept of
the Tay people
Son province) worshiping snakes without their
tails, because snakes have contributed to helping
the people make favorable rain and wind... Most
of these gods do not have names, but are just
collectively called “Earth god”.
In the areas where Tay people reside, although
communal houses, temples and pagodas are not
common like in the lowlands, it is not absent. In
fact, in the provinces of Cao Bang, Lang Son, Thai
Nguyen, Bac Kan,.., due to the conditions of contact
and cultural exchange with the Kinh people, so new
architectural ensembles of worshiping communal
houses, pagodas and temples appeared. Other
regions, especially the regions as the Northwest
and Central Highlands, to be almost absent of these
architectural ensembles.
Popular within the village or inter-village of the
Tay people is a form of worshiping Tugong and
Tudiye (Thu ty/tho ty/coc ban) is the god of the
earth, who manages, looks after, protects the village
community. However, the places of worshiping
Tugong are not completely the same, there are
areas worshiping Tugong right at the ancestral altar,
there are also families, other regions worshiping
Tugong on the floor... According to the concept
of the people, the Tugong will help the family
drive away the evil spirits out of the housing area,
take care of livestock from the clutches of tigers,
leopards... livestock multiply and crowded, people
are peaceful and happy.
The place of worshiping the Earth God has
a small scale with an area of less than 1m2, built
quite sketchy and somewhat makeshift, usually just
a hut about 80cm high, made in the style of “four
columns, one roof” with various types of materials
such as bamboo, cork, palm leaves. Even at a large
tree or under a stone roof with double wicker roofs
enough to place an incense tube and a cup can also
become the village’s temple of Tugong. The place
to worship the Earth god is usually located at the top
of the village, the trees are luxuriant, including the
old trees with huge trunks and far-reaching foliage,
shading the whole large area, no one is allowed and
also no one dared to go there and chop it down. On
the occasion of the Lunar New Year or the season
of praying for the harvest, the families in the village
bring fruit cakes, incense, and paper money to the
temple to light to worship the Earth god. When
someone in the village dies, has a newborn baby,
builds a building, digs the foundation of a house,...
they all have to buy a package of cakes to burn
incense and pray to the Earth god (optionally) (Y,
2010, p.378- 379).
According to the Tay people’s concept, these
gods are the people who have merit in the discovery
of the Muong village, when they die, they are
remembered by the villagers as their guardian deity.
Forexample,inthecaseofYenThinhcommune(Bac
Kan province) worshiping the god of the Ma family
(the hereditary chieftain family from Tuyen Quang)
has cleared the jungle, created fields and villages
(La & Toan, 1999), in Na Ngan communal temple
in Thuong Quan commune worship Dinh Quang
Tuong and Chu Quang Hau; Cao Ky communal
temple; Tau Da communal temple in Cao Thuong
commune (Bac Kan province) worships people
who have discovered and established communes,
villages like today. The evil gods are sometimes
worshiped, because they think that when they die
at the sacred hour, the village will be peaceful. For
example, Dong Kham communal temple and Lang
communal Temple (Bac Kan province) all worship
the fierce gods Luong Dinh Xe, Ma The Do, Ma
The Ninh,... Some are also famous historical figures
who have contributed to defeating the enemy to
save the villagers, in the case of Ky Sam temple
(Hoa An - Cao Bang province) worshiping Nung
Tri Cao, a famous leader of the Tay-Nung people
in 11th century, under the Ly dynasty. There is also
a god who was originally just an animal (buffalo,
tiger, snake), but due to his merit in protecting
and helping the villagers do business, the people
are grateful and worshiped as the god of life as
in the case of Khon Cha communal temple (Lang
On such a basis of worshiping the god of life,
later living next to the Kinh people and under the
influence of the Dai Viet feudal court, the Tay’s
tutelary emperors, also like the Vietnamese village’s
tutelary emperors, they were all consecrated by
dynasties and had various titles. Thus, the worship
of the community’s guardian deity has transformed
into the emperor of the village and the whole region.
The case of Duom Temple (Phu Luong district,
Thai Nguyen province) worshiping the god Duong
Tu Minh (Thinh, 2012, p.311) is a famous and
sacred temple, frequented by visitors from all over
the places coming to pray and worship. Currently,
the State has granted this temple the certificate of
national historical and cultural relic.
Unlike the worshiping place of Tugong, who
only sticks incense at the root of a tree or makes
a small shrine with double wicker roofs, the
community’s guardian deity temple usually has 3
compartments, located in a high place, far from
home, with a custodian who burns incense called
Po Thai. However, due to wars and turmoil, natural
conditions, along with the campaign to eliminate
superstition in the 20th century, made most of
the communal shrines and temples in the area
of the Tay people in Bac Kan province dugged
up, excavated, or completely destroyed, leaving
only vestiges such as the communal temple yard,
the playground, the ancient banyan tree or some
sections of the city wall.
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In short, whether the gods have different and buffaloes suddenly die, if fortune-tellers find
backgrounds, to be human gods or angels, true gods ghosts (gods/devils) in a certain forest, accidentally
or evil gods, national heroes, historical figures or causing alarm by cutting down the forest, they must
ordinary people “divinely dead”, the purpose of prepare a ceremony to invite a high priest going to
worshiping these deities is to pray for peace and that forest and begged for forgiveness.
good harvest (peace and prosperity).
4.3. Gods in the universe in the concept of the ceremony, Master Tao must prepare a ceremony
Tay people
As mentioned above, anywhere on the earth
surface: forests, mountains, fields, land, rivers and
streams,... there are gods who govern, Kinh folk
have a saying “the land has Earth God, the river has
Water God” to remind people to respect the land.
During the funeral, before entering the
tray to go out on the floor/outside the yard to ask
for permission from the mountain god who governs
this area to bless him so that he can perform the
ceremony, to avoid the intrusion of evil spirits,
eagles and owls, tigers...
People in the lowland have a saying “God of
The earth god has the duty to protect everyone living banyan tree, ghost of rice tree”, considering that
in the area he governs, and at the same time he also these trees are all inhabited by gods, the Tay people
has the right to punish those who offend and destroy also have the same opinion in mountainous areas.
it. Therefore, if you want to have a peaceful life, Not only each type of tree has a god, but on every
easy to do business, and have a good harvest, you deep water, a river, a stream,... there is ruled by a
must respect the god, behave in a way that pleases water serpent king, which the Tay people call a tua
him so that he can bestow blessings on everyone. nguoc/phi nguoc, having the supernatural power
Thus, every time people do something important to become a specific animal, can be described in
related to the land such as digging a well, building shape and color to every detail such as a beard, a
a house, clearing the fields, plowing... they have to crest, but in reality no one has seen it. Because the
make a ceremony to ask the permission of the Earth ancestors said that, if anyone sees the water serpent,
God called “earth breaking ceremony”. If you are they will die or go crazy or that year the villagers
reckless, you will be punished by the gods - you will not be at peace... With such a concept, when
will move the dragon god/geomatic vein, people worshiping water (not often), the Tay people pray
will not live in peace, the crops will fail.
for the water serpent itself (beg the water spirit) and
not the water stream in general. Specifically, on the
morning of the first day of the Lunar New Year, if
you get up early to go to the stream to carry water,
you must bring an incense card to ask the Water
God to protect and continue to support water for
the villagers. Like a well of Kinh people, with the
concept that Well God is a god who directly affects
village life, he is often worshiped all year round or
on New Year’s holidays.
Likewise, when entering the cultivation
season, they pray to the gods for good land and
safe exploration; entering the planting season,
the cultivation ceremony is performed to request
permission to break ground; during the period
of fertilizing, they pray to heaven and earth for
favorable weather and good crops; when the rice
is harvested, a new rice offering ceremony is
performed to give thanks to the gods;... However,
the ceremony to pray to the gods from the time of
Water can wash everything away, so in funerals
clearing the forest, sowing the seeds until the harvest before burial, master Tao with his band of music
mainly takes place within each household, however, drums, gongs and his descendants had to go to the
within the village or inter-village, the Long Tong stream to get water to wash the deceased’s face.
festival has fully gathered all the rituals to pray At the stream bank, Master Tao chanted a passage
to the gods for a year of favorable rain and wind, asking Water Dragon King to ask for water, then he
the good harvest, the people and the village being held his sword and pointed it down to the stream,
peaceful and healthy. The ritual within the family, the eldest son immediately took a pipe and scooped
the offering is very simple, just a boiled chicken and it along the stream to bring back water (au nam mau,
a pack of sticky rice (Traditional of the Tay people, meaning to get new water), with the meaning of
after the sticky rice is cooked, it is wrapped with bathing the deceased one last time, getting rid of all
banana leaves or forest fern leaves), fruit cakes suffering in the physical world, for the soul to be
depending on the family; within the village or inter- purified when going to heaven to meet the ancestors.
village, apart from sticky rice, chicken and cake,
there must be roasted pigs to offer.
5. Discussion
Folk beliefs in general and worship of gods in
particular of the Tay people have positive elements.
Worshiping a god is protecting the village, creating
a sacred rope connecting members of the village
community. Those are the factors that create
community cohesion and are also typical features
In the production cycle, when they have chosen
an auspicious day, they only burn incense and
ask their ancestors for help in clearing the land
and sowing seeds that are not destroyed by wild
animals, rarely bringing offerings to the forest.
Unless there are sick people in the house, cattle
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in the spiritual life of the Tay people. Not only and those who specialize in preparing Southern
are there rich and diverse folk beliefs, but the medicine, worship the ancestors of the profession.
cultural and artistic life of the people is also very Wrathful gods include forest ghosts (phi pa / phi
diverse and rich. Therefore, the worship of gods dong), ghosts of rivers and streams (phi nguoc),
and the concept of gods of the Tay people are a mountain ghosts (phi slan or than)... are all kinds
characteristic, there is a good meaning, to be of aggressive gods that are demanding and harass
traditional cultural values, customs and habits that people. However, the distinguishing boundary
need to be preserved and promoted.
between good and bad gods are only relative, any
god can bring happiness or harm to people, if people
behave badly. These gods are stratified mainly
according to the family, village and nature levels.
The life experiences of the Tay people show them
that, if they cannot conquer a danger, the best way to
survive or to escape, or worship it. Because disaster
cannot be avoided, they believe that the only way to
limit it is to submit to and worship those supernatural
forces. With a simple way of thinking and reasoning,
the Tay people personified supernatural forces and
gave them roles related to success or failure in life,
from which the gods were born.
6. Conclusion
In short, the gods are the companions of mankind
up to now. The existence of the gods is due to man’s
inability to interact with nature, society, and when
people have not yet been able to control and regulate
it, they must obey and pray for god to protect, help
The gods in the minds of the Tay people are to overcome all damage and risks. Thus, humans
always perfect, without defects, all good things have implicitly accepted it, so that in everyday life,
converge in the gods. So when they step foot to the people cannot pay attention to or respect the gods.
place of worship, they all think that this is a sacred But will the gods exist forever with humans or not?
place, and they all show respect from gestures, That is a question that seems to have an answer, and
dress neatly and speak very slowly. Therefore, the it seems that there is no final answer. Of course, if
sacred place is also meant to arouse the honesty humans ceased to exist, then gods would also have
and sincere nature of people because they want to no reason to exist.
show their goodness in front of the gods, hope after
that will be protected by the gods, helping to have a
peaceful and healthy life.
Belief in worshiping gods carries a high
responsibility and community of the villagers in the
rituals of the New Year. Moreover, up to now, in
According to the Tay people’s concept, there are human life, people have always faced difficulties
two types of gods: lucky gods and evil gods. Lucky in natural disasters and epidemics in working
gods are worshiped by the Tay people, including life, pains due to diseases and contradictions that
ancestral ghosts (dam), earth gods (Thu ty/coc ban) people cannot solve by themselves. People often
who are the earth gods, kitchen ghosts (phi can pray to the gods to help them get rid of the accident
phay/Ping Phay) who are the gods of the kitchen, and everything will be at peace. Although this is
ghosts (Mother Bjóoc/Mother va) is the protector unthinkable, it is also true that people have beliefs
of fertility and children, those who practice worship beyond nothingness, and have a good meaning.
References
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VĂN HÓA TRUYỀN THỐNG VÀ PHÁT TRIỂN
TÍN NGƯỠNG THỜ THẦN
CỦA NGƯỜI TÀY VÙNG VIỆT BẮC
Lương Thị Hạnh
Đại học Khoa học, Đại học Thái Nguyên
Email: [email protected]
Ngày nhận bài:
13/10/2021
Ngày phản biện: 30/10/2021
Ngày tác giả sửa: 08/11/2021
Ngày duyệt đăng: 19/11/2021
Ngày phát hành: 30/11/2021
DOI:
ín ngưỡng thờ thần là một trong những thành tố của văn hóa tinh thần phổ biến ở Việt Nam, mang
những đặc trưng riêng của vùng miền. Việc thờ thần, ngoài tỏ lòng biết ơn công lao của thần đối
với dân tộc, đất nước và xóm làng, còn là sự mong cầu các vị thần sẽ che chở, bảo vệ cho dân làng trước
các biến cố do thiên nhiên và xã hội đem đến. Đây chính là mục đích cao nhất của tín ngưỡng thờ thần. Bởi
theo quan niệm của người Tày, thần linh có nhiều chức năng phép thuật, có thể giáng phúc cứu giúp, che
chở cho dân làng, nhưng cũng có thể giáng họa khi con người làm điều được cho là sai trái với thần linh.
T
Bài viết này nêu giá trị tín ngưỡng thờ thần, một số quan niệm về thần linh của người Tày nhằm bảo
tồn và phát huy những giá trị văn hóa truyền thống, phong tục tập quán của đồng bào, bởi thần linh trong
tâm thức của người Tày lúc nào cũng tốt đẹp. Đó là những yếu tố tạo nên sự cố kết cộng đồng và cũng là
nét đặc trưng trong đời sống tâm linh của người Tày.
Từ khóa: Tín ngưỡng; Thần linh; Đa thần; Tổ tiên; Văn hóa; Dân tộc Tày; Vùng Việt Bắc.
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