Religions with less of a following than Buddhism or Catholicism were treated similarly by the regime, with the exception of those the regime considered merely superstitious, which incurred its outright hostility. Two religious movements that enjoyed considerable followings before 1975 were the Cao Dai (see Glossary) and the Hoa Hao (see Glossary). Both were founded in this century in the Mekong River Delta. The Cao Dai, the older of the two and a self-styled reformed Buddhist sect, flourished in the rural areas of the southern delta region. An amalgam of different beliefs derived from Confucianism, Taoism, and Christianity, among other sources, it claimed 1 million to 2 million adherents. The Hoa Hao, with more than 1 million followers, identified itself as a reformed Theravada Buddhist sect, but, unlike the Cao Dai, it preserved a distinctive Buddhist coloration. Based mostly in the southernmost areas of the delta, it stressed individual prayer, simplicity, and social justice over icon veneration or elaborate ceremonies. Before 1975 both faiths sought, with some success, to remain neutral in the war between Hanoi and Saigon. After 1975, however, like Buddhists and Roman Catholics, they were under heavy pressure from the communist regime to join its ranks.

Protestants, numbered between 100,000 and 200,000 in the early 1980s, and were found mostly among the Montagnard communities inhabiting the South's central highlands. Because of their alleged close association with American missionaries of the Christian and Missionary Alliance, Protestants were reported to have suffered more than Catholics after 1975.

In addition to organized religions, there existed a melange of beliefs without institutional structure that nevertheless had an enduring impact on Vietnamese life well into the 1980s. These, beliefs derived partly from Confucianism, stressed the virtues of filial piety, loyalty, family solidarity, and ancestor veneration--all central to the family system of the old society. Taoism, another important system of belief introduced from China, emphasized the importance of an individual's relationship to nature and to the universe. Beliefs rooted in Taoism were condemned by the regime as superstitious.

Despite official disapproval of superstitious practices, most Vietnamese, regardless of their professed religion, level of education, or ideology, were influenced at one time or another by such practices as astrology, geomancy and sorcery. Diviners and other specialists in the occult remained in popular demand because they were believed to be able to diagnose supernatural causes of illness, establish lucky dates for personal undertakings, or predict the future. Moreover, many Vietnamese believed that individual destiny was guided by astrological phenomena. By consulting one's horoscope, one could make the most of auspicious times and avoid disaster. It was not unusual, for example, for a couple to consult an astrologer before marrying. He would determine if the betrothed were suitably m3ce matched and even fix the date of the ceremony.

The belief in good and evil spirits, or animism, antedated all organized faiths in Vietnam and permeated the society, especially in the rural areas and in the highlands. These beliefs held that all phenomena and forces in the universe were controlled by spirits and that the souls of the dead were instrumental in determining an individual's fate. If propitiated, they provided the living with protection if ignored, they induced misfortune. Although officially condemned as "superstitious practices," these beliefs continued to proliferate in the rural and in the highland areas as well as in the cities in the 1980s.

Data as of December 1987