Confucian Influences on Vietnamese Culture

Ly Tung Hieu *

Abstract: For 1,900 years of dissemination in Vietnam, particularly in two periods such as Later Lê Dynasty (1428 - 1527) and Nguyễn Dynasty Early Period (1802 - 1883), Confucianism caused vigorous impacts on Vietnamese culture. It mainly influenced upper classes and strata in society, but it did not take root in lower social classes and strata. For the spiritual culture, Confucianism made a contribution towards formation of an orthodox culture besides folk that was attached closely with ethnic sense, resulting in the core of ethnic culture. Confucianism made the spiritual culture of Vietnamese people in the medieval time significantly Chinese-inclined; at the same time, it held back and caused negative impacts on Vietnamese traditional culture, both spiritually and materially. The more significant Confucianism was considered, the weaker Vietnam became and the more regressive Vietnamese culture was kept. Eventually, Confucianism became powerless and faded, when we encountered the situation of losing the country in the late 19th century. Key words: Vietnamese culture, Confucianism.

1. Introduction Confucianism on Vietnamese culture; i.e. For the past over 100 years, since realistic Confucianism and its interaction Confucianism declined, there have been with Vietnamese culture. Such a cultural many scholars studying and discussing issues practical issue should be viewed from the relating to Confucianism in Vietnamese perspective of cultural study.(*) culture. At first, there were Phan Bội Châu, To approach this issue, we have applied Trần Trọng Kim, Đào Duy Anh, Dương theories on the cultural system, according to Quảng Hàm, Ngô Tất Tố, Nguyễn Duy which ethnic culture is seen to consist of Cần, and Kim Định etc. More recently, three factors, including: cultural actors, there were many others such as Cao Xuân cultural activities, and cultural particularities. Huy, Trần Văn Giàu, Trần Đình Hượu, Of the three factors, the cultural actors (i.e. Quang Đạm, and Trịnh Doãn Chính etc. the very ethnic groups) play the key role. Yet, most of the research works on Cultural activities include various practical Confucianism in Vietnamese culture were fields of the cultural actors and they are carried out from the perspective of philosophy, divided into two groups: tangible culture history, or literature. Regarding to Confucianism (also called as material culture) and intangible generally and Confucianism in Vietnam culture (also called as spiritual culture). The specifically, they mainly focused on some cultural system exists in a cultural environment, aspects such as ideology, education and literature. One of the aspects that haven’t (*) Ph.D., University of Social Sciences and Humanities – been studied much is the practical effect of Vietnam National University Hồ Chí Minh City.

Vietnam Social Sciences, No. 5(169) - 2015 which is composed of two elements: Vietnam, it could not penetrate into Việt - cultural space and acculturation exchange. Mường culture. Việt - Mường people were In such a cultural system, Confucianism is a successful in preserving the ethnic culture, dichotomous component: it is a part of the maintaining the national consciousness, and spiritual culture and has a close interaction keeping the indomitable will to fight for with spiritual cultural activities; at the same independence. time, it is a part of the cultural actors and Only at the time of monarchical systems has a close interaction with attributes of the (from the 11th century), was Confucianism cultural actors. highly appreciated by the feudal governments. To talk about realistic Confucianism and To build and complete the State institutions, its interaction with Vietnamese culture, the feudal class found sharpened weapons therefore, it is firstly necessary to study from Confucianism, which could not be reciprocal impacts between Confucianism provided by the contemporary Buddhism and spiritual cultural activities as well as and Taoism: the mystique could create attributes of Vietnamese cultural actors. royalty; the sacredness could create the king 2. Major positive impacts of Confucianism and subject relationship; the norms and on Vietnamese culture content of the government official training Confucianism was disseminated for could help to extend to power of the King. 1,900 years in Vietnam, from the beginning At the time of the Later Lê Dynasty, of its dissemination to its decline. During Confucianism became the “monolatry” in the period under the domination by the royal culture, making Buddhism and Northern invaders, for the first centuries Taoism become the folk culture. Especially, AD Chinese administrators such as Guang Confucianism was considered as the Xi (1-5 AD), Yan Ren (29 – 33 AD), Shi national religion at the time of Nguyễn Xie (187 – 226 AD), and Du Huidu (early 5th Dynasties. For this period, the absolutely century) made every effort to disseminate centralized system did utilize the Confucian Confucianism in Jiao-Zhou (Vietnam). At principles of “three moral bonds” and “five the same period, flows of acclimation constant virtues” to protect the king – migrants and refugees continually moved subject hierarchy and to maintain the from the north, bringing culture of the Han constant ruling of the King family line. In Dynasty to Jiao-Zhou. Yet, it was the the pinnacle of power, Confucianism thriving time of Việt - Mường culture. developed its power to the maximum, Thus, the internal culture was so great that leading to a period of chaos and stagnation it selected and converted imported cultural that lasted until late 19th century, when the factors into its own power. In the country was invaded by the French meanwhile, Confucianism was used as a tool colonialists. Together with the decline of to strengthen the invaders’ State institutions. the feudal system and the feudal class, from As a result, although Confucianism was the beginning of the 20th century, disseminated for a thousand years in Confucianism was no longer viewed as an

Confucian Influences on Vietnamese Culture orthodox ideology and it no longer played a and officials following the Confucian pattern; role in regulating behavior and morals of and, the other consisted of inherent classes people. The uprising of the Duy Tân and such as farmers, craftsmen, and businessmen. Đông Du Movement (Vietnamese for The former group was responsible for Modernization and Eastern Study, 1905 - national governance. They decided to select 1908) ended completely the time of treatments to be implemented, depending Confucian domination in Vietnam. on specific situations. The later group was Based on the above-mentioned outline, responsible for provision of materials to we can realize that Vietnamese feudal class meet the demand of the upper classes and highly respected Confucianism, because it themselves as well. was somewhat helpful for national building. In the history, there were a lot of The major reason, however, is that dignified and virtuous Confucian scholars Confucianism was used as an effective tool such as Mạc Đĩnh Chi, Chu Văn An, Nguyễn to rule over the people. That’s why Trãi, Nguyễn Bỉnh Khiêm, Võ Trường Confucianism always played the role of a Toản, Ngô Tùng Châu, Trịnh Hòa Đức, Lê lifebuoy for all feudal dynasties from 1070 quang Định, Ngô Nhân Tinh, Nguyễn Công (when the King Lý Thánh Tông built the Trứ, Phan Thanh Giản, Trần Tiến Thành, Temple of Literature in Thang Long) to Nguyễn Đình Chiểu, Nguyễn Khuyến, 1883 (when the Treaty of Huế was concluded Nguyễn Huy Đức, Nguyễn Thức Tự Khiếu to recognize the French protectorate over Năng Tĩnh, Trần Đình Phong, Lương Văn Vietnam), despite all vicissitudes of history. Can, Phan Bội Châu, Đặng Nguyên Cẩn, Owing to active and persistent dissemination Ngô Đức Kế, Phan Châu Trinh, Huỳnh made by the feudal class at the medieval Thúc Kháng, and Trần Quý Cáp etc. No time, Confucianism step-by-step infiltrated matter it was at the time of peace or the into a part of Vietnamese cultural actors, time of chaos, those scholars always kept a including the aristocrats, government officials, life of virtue, showing sound behavior and scholars, and village notables. Confucianism actions for the sake of the nation and the also took root in a part of the spiritual people as well. culture in society, forming an orthodox In terms of cultural activities, Confucianism culture in addition to folk spiritual cultural mainly caused impacts on spiritual activities. activities. As a result, Vietnamese spiritual In community-based culture, at the household culture was partly Sinicized. On the contrary, level, Confucianism combined with Han Confucianism was also partly Vietnamized culture to create the patriarchal regime with after its dissemination in Vietnam. the male extreme chauvinism. This regime Due to impacts caused by Confucianism, co-existed with the tradition of male social stratification took place more profoundly chauvinism of our folk culture. At all in Vietnam; Vietnamese cultural actors levels, including household, family line, were divided into two groups, of which one and national ones, Confucianism caused a consisted of Confucian scholars, aristocrats direct impact on building the regulation of

Vietnam Social Sciences, No. 5(169) - 2015 heir-ship, according to which the heir-ship rituals that were carried out according to the and the right of inheritance were determined model of Confucianism and Han culture, to be given to the paternally eldest son; Vietnamese people in different local areas whereas, the folk custom determined that with different religions had different ways the heir-ship and the right of inheritance to carry out their customs. were provided for the youngest son. At the In terms of education, at the medieval whole national aspect, Confucianism was time Confucianism was viewed as a used as a foundation for establishment of foundation to set up an official system of Đại Việt State body, including the education in Vietnam with 4 levels: administrative system, the military forces, Imperial – Provincial – Inter-district – and the civil system, salaries etc. as a simulation District. The exams were held at 4 levels, model of those in China. This model co- including: sơ khảo (the primary test), thi existed together with the community-based Hương (the preliminary exams); thi Hội organizational model at the village level, (the intermediate exams); and thi Đình (the which was built from the time of Văn Lang advanced exams). Based on the results of – Âu Lạc State. those exams, the State officials and village In terms of religions and beliefs: Vietnamese notables were selected. This official system Confucian scholars viewed Confucianism of education existed in parallel with the folk as a religion, eliminating and boycotting education at families, trade villages, and any other religions except for some ideas hamlets, where children were taught how to accepted and encouraged by Confucianism treat properly towards family members, such as: the belief in the will of God and parents, grandparents, ancestors, relatives, ancestor worship etc. Thus, Confucianism neighbors, and gods etc. For the entire became really a religion of Vietnamese length of 844 years (from 1075 to 1919) men, in addition to some religions for with Chinese study and examinations in women such as Buddhism and Đạo Mẫu Vietnam, the Confucian educational system (refers to the worship of mother goddesses). produced thousands of junior bachelors, In terms of customs: Due to impacts bachelors, doctors (laureates at the feudal caused by Confucianism and Han culture, a exams), of which many cultural scholars or part of our customs, especially marriage scientists were well-known, such as Lê Văn and funeral rituals, were Sinicized. At the Hưu- a historian, Nguyễn Trãi – the world medieval time, models of Confucianism cultural celebrity, Ngô Sĩ Liên – a historian, and Han culture were used as the standards Lương Thế Vinh, Nguyễn Bỉnh Khiêm, for various customs. As a result, by now Phùng Khắc Khoan – the first doctoral many people are still writing descriptions of candidates, Lê Quý Đôn and Phan Huy Chú those rituals and customs in the Vietnamese – great scholars of Vietnam etc. modern culture, as if they were copies of In terms of literature and arts, Confucianism customs from the Chinese medieval culture. made a contribution towards formation of In fact, except for marriage and funeral some kinds of literature, including: examination

Confucian Influences on Vietnamese Culture literature (such as literary dissertations, Royal particularly culture-related ones, Chinese- proclamations, petitions, essays, literary books, originated words make up an overwhelming poetry, rhythmic prose etc.), Chinese-typed proportion in all the three areas: words, literature (such as Tang prosody, Odes, syntax, and affix. These Chinese-originated couplets etc.), classic references, Confucian- vocabularies cover almost all cultural disseminating books, Confucian-influenced aspects, in which Vietnamese people were writings and art. Those products constitute influenced by Chinese culture. The most an orthodox literature and art, which existed obvious influence can be seen in spiritual in parallel with folklore and folk art. cultural activities, including: traditional In terms of language and documents, the social organizational method (titles, names, acculturation generally and dissemination kinship, administrative organization, military of Han culture specifically left a deep organization, apparatus of mandarins etc.); influence on Vietnamese language and religions, beliefs, customs, and rituals writing. Regarding to the phonetic aspect, (beliefs, religions, education, system of suffix consonants of Việt and Mường competitive examinations, lifespan customs, languages changed; tones were added; ceremonies and rituals etc.); literature and auxiliary syllables used at the Môn – art (terms, administrative literary styles, Khmer time were removed; for Vietnamese examination styles, academic literary genres, modern language alone, compounds of prefix and some stage forms etc.); language consonants also disappeared. Regarding to (geographic naming, vocabulary borrowing the grammatical aspect, affixes of Việt - and copying, forming new words from Mường languages used at the Môn-Khmer Chinese origin etc.). Such a sinicized and time were gradually lost; for Vietnamese Confucian acculturation existed in parallel modern language, affixes were added to with preservation of Môn-Khmer originated form Hán - Việt words; compounds and phoneme, grammar and vocabulary as well many words of Chinese-origin were imported. as adoption of Tày, Chăm, Hoa, Khmer and In terms of the vocabulary, both Việt and French languages in Vietnamese language. Mường languages contain a lot of elements In terms of writing system, Chinese derived from Chinese; for Việt language language was used in official documents for alone, 70% of all vocabularies came from the entire feudal period. As Chinese was Chinese words. The number of Chinese- used as a tool to disseminate Confucianism, originated words used at present is very it was often called Confucian writing or great and they are used very frequently, writing of Confucian deities. The acculturation including ancient Sino-Vietnamese words, of Han culture and Confucianism in the medieval Sino-Vietnamese words, contemporary field of language took place together with Sino-Vietnamese words (conversational Vietnamization of non-native writings. At language of Hoa people in South Vietnam), the time of Trần Dynasty, Nôm writing - a and words containing Sino-Vietnamese Chinese derivative writing - was created to elements. Of all Vietnamese vocabularies, disseminate folk culture and the Confucian

Vietnam Social Sciences, No. 5(169) - 2015 orthodox culture as well. By the early 20th from China and from Vietnam existed at the century, together with the Duy Tân – Đông same time. Thus, it would be a serious Du Movement, Quốc ngữ writing (national mistake, if we thought or described Vietnamese language), which was initially formed in the culture as a copy of Han culture. 18th century, developed further and became Indeed, influence of Confucianism and a common writing of all the people. It played Han culture on Vietnamese culture ended a very significant role in disseminating new by the late 19th century. For the contemporary thinking and knowledge to get away from Vietnamese culture, Confucianism is no Confucianism. longer viewed as an official ideology or Thus, for the 2000-year period in contact religion, but there are just some Confucian with Han culture, Confucianism did cause remnants left in several customs and rituals serious impacts on Vietnamese social life, in Vietnam. particularly during the Later Lê Dynasty 3. Major negative impacts of Confucianism (1428 - 1527) and the Nguyễn Dynasty on Vietnamese culture Early Period (1802 - 1883). The two areas Besides “contributions”, of which the influenced most by Han culture and most obvious is that Vietnamese spiritual Confucianism were cultural actors and culture at the medieval time was Sinicized spiritual culture. For cultural actors, considerably, Confucianism caused direct Confucianism mainly caused impacts on the and indirect damage to Vietnamese traditional upper social classes and strata; whereas, it culture. Damage was not only caused to the did not take root deeply in the lower social spiritual cultural area, but it was also caused classes and strata. For spiritually cultural to the tangible culture of Vietnam. life, Confucianism made a contribution into Firstly, it was the damage in education. formation of the orthodox culture, but it At the time under domination by the Ming could not replace the folk culture that was invaders (1407 - 1428), the independence of inherently attached with the ethnic Đại Việt was abolished and all cultural consciousness and constituted the core of heritages from the Lý – Trần Dynasties the ethnic culture. This means that were destroyed severely; the system of neo- Confucianism divided the superstructure of Confucian education was imposed on scholars Vietnamese society into two contradictory in Đại Việt. By the early 15th century, there parts, including the Confucian orthodox were no Confucian scholars of the Ming culture and the native folk culture. These Dynasty. Consequently, Confucian scholars two cultures amalgamated with each other venerated most at that time were scholars of and caused mutual influence on each other the Song Dynasty (neo-Confucianism) with as well. In addition, Confucianism was great representatives such as Zhou Dunyi, partly Vietnamized in Vietnam, so it is Zhang Zai, Cheng Hao, Cheng Yi, Zhi Xi... different from Confucianism in China. In After King Lê Thai To seized the national the meanwhile, the folk culture was partly independence, there were just crumbs of Confucianized. Many customs originated cultural heritages from the Lý – Trần

Confucian Influences on Vietnamese Culture

Dynasties left. As a result, education at the Confucian educational model, using the Later Lê Dynasty had to rely on neo- Cheng – Zhou books as standards. Thus, we Confucian literature. After the Nguyễn just hovered around the two ways of Dynasty ruled the country, they found neo- learning, but we could not get over them Confucian viewpoints useful for its and could not set up any new theories”; governance. The neo-Confucian education “For the entire period covering many was consequently venerated as an object of dynasties such as the Lê Dynasty, the Mạc monolatry; neo-Confucian books, such as Dynasty, the Later Lê Dynasty, the Later Lê San Zi Jing (Three Character Classic), Warlord Period, and the Nguyễn Dynasty, Mingdao jia xun (Ming Taoist Training), Si- Confucian learning seemed to be flourishing, zhu (Four books), Wujing (Five Books but our scholars often had a very serious Classic)..., were widely taught and disseminated. weakness; most of them just learned For the content of education at that time, literature for the sake of passing examinations; social knowledge and rules of conduct very few scholars obtained profound drawn from another culture that existed knowledge of Confucianism in order to find hundreds or thousands years ago were out great principles or create new valuable viewed as gold standards for thinking and theories like Chinese scholars. It was a treatment of Vietnamese people, regardless shortcoming of our scholars, indeed”. of ethnic differences and social changes. According to Đào Duy Anh, “talking Such a content of education was even worse about feudal intellectuals at the Lê Dynasty, than the knowledge and skills Confucius Lê Quý Đôn roughly argued that after a used to teach his students through the troubled period, national independence was Classic of Poetry (Yi, Shi, Shu, Li, Le, restored, but there were very few Confucian Chungqiu – i.e. Interpretation, Poetry, Book, scholars. At the time of Hồng Đức (the Ritual, Music, Spring and Autumn) and the Later Lê Early Period) competition examinations Liuyi or the Six Arts (Rituals, Music, were expanded, but men of letters were Riding, Archery, Writing, and Calculation). inclined to impractical literature. At the The key learning method was exegesis and time of Đoan Khánh, men of letters became bookishness (poetry composition and hackneyed very decadent”. King Minh Mạng used to writing). It is a really dogmatic and frivolous make a comment on the examination- learning method, which was just helpful in conscious learning as below: “The system decoration of intellectual appearance but of competition examinations have made was helpless for human society. people get misunderstanding for a long According to Trần Trọng Kim, “at the time. Inherently, literature does not have to time of the Lý and Trần Dynasties, the way follow any certain principles, but those who of learning in our country followed the do literary work are now sticklers for trite Confucian method of exegesis from the and hollow styles, showing off each other; Han and Tang Dynasties. From the time of each group gives prominence to its own the Lê Dynasty, we followed the neo- method and dignity. With such a learning

Vietnam Social Sciences, No. 5(169) - 2015 way, certainly there will be fewer and fewer Tĩnh scholars” for other provinces. In the talented people”. Looking at those comments, meanwhile, Quảng Bình was well-known we can imagine how Confucian scholars for “8 famous villages”, including Lệ Sơn, became deteriorated at the time of the Lê La Hà, Cảnh Dương, Thổ Ngọa, Văn La, and the Nguyễn Dynasties. Even at the time Võ Xá, Cổ Hiền, and Kim Nại, where many of monolatry for Confucianism in Vietnam, people of great learning came from. Quảng Confucian education was so shamelessly Nam was famous for “Wufeng Qi Fei” base. The main reason is the very system of (Five phoenixes take off together; i.e. 5 competition examinations and the neo- fellow-country men passed high examinations Confucian theories, which deprived of vitality at the same time). This province also and made education worse and worse. produced a lot of talented and righteous Since the human training was quite people for the country. The “traditional erroneous at the beginning, most of the fondness for learning”, however, just State mandarins, who were the very created Confucian scholars and mandarins, products of such an educational system, who were good at poetry but could not do were completely useless. New mandarins anything useful for national economy and appointed from examinations had to do people’s livelihood. Although some of them nothing, except for signing administrative achieved great benefits for the nation, documents prepared and submitted by owing to what they learned from the professional secretary staff. Promoting, traditional culture but not the system of downgrading, dismissing, and transferring bookish competition examinations (One of State mandarins did not cause any influence the examples is Nguyễn Công Trứ, a on the local administrative system and scholar from Hà Tĩnh Province. He was not ministries as well, as there was an apparatus only a talented military general, who of secretary staff taking care of it. In the commanded troops against rebellions, but royal court, state affairs were managed by he was also an eminent economist, who the King and high-ranking mandarins. It is conducted reclaiming work towards the sea the nature and the very dark side of the in Kim Sơn and Tiền Hải etc.) Confucian educational achievements and In the political terms, the Confucian mandarin recruitment, which used to be viewpoint of loyalty to the king made a lot glorified by Confucian-supporting people. of Confucian scholars and people devote In the history of feudal education, Nghệ life to protect or restore the throne for Tĩnh, Quảng Bình, and Quảng Nam parasitic or puppet kings. Instead of making Provinces were traditionally popular places the nation prosperous and united, those for education and graduation. Nghệ Tĩnh, a kings made the State degraded, the country sacred area with a lot of preeminent people troubled, and people miserable.Mạc Đăng and traditional fondness for learning, is Dung, a founder of the Mạc Dynasty, killed where many national heroes were produced. the king to usurp the throne. After losing It is also the very place that provided “Nghệ the country, he raised the troops in

Confucian Influences on Vietnamese Culture rebellion. Yet, he was supported by many man of honor must have are less important people to reset up the royal dynasty in Cao than the unconditional loyalty. Bằng. Nguyễn Kim appointed Lê Duy In the economic terms, the monolatry of Ninh, an incompetent wanderer, to the Confucianism restrained economic development throne as King Lê Trang Tông, because he in Vietnam, weakening internal forces and was a relative of the Lê Dynasty. Trịnh leading to the loss of the country. Due to Tùngand his children killed kings of the Lê the Confucian ideology, some jobs were Dynasty. However, they did not usurp the despised, although they were really throne officially. In fact, they were not necessary and useful for society and people afraid of the prestige of the Lê kings, but such as singers, dancers, and traders etc. they were afraid of the viewpoint of loyalty Those, who worked as singers (for example, a that was profoundly disseminated in the singer of tuồng, chèo, ca trù, and hát bội) people in Tonkin (Đàng Ngoài – North were disdained with a proverb: “it’s worthless Vietnam). Nguyễn Gia Long unified the to be a singer”; i.e. the job of singing was country, ending long-lasting civil wars. not listed in four categories of people, However, many people still raised rebellions including: intellectuals, peasants, workers, for the sake of restoring the Lê Dynasty, and traders, according to the Confucian causing a lot of troubles for the people in viewpoints. Those, who did a trading job, the North. More deplorably, silly loyal were also despised, because it was listed as people or those who took advantage of the the lowest among the four categories of loyalty threw away the sense of shame and people. That’s why there was a story about national pride to become lackeys for the Đào Duy Từ, a well-known scholar in enemies, bringing calamities to the country Vietnam. He was forbidden to take and the people. Lê Chiêu Thống was examinations, because he came from a thought to “set a fox to keep the geese”, but family of a singer. As a result, he had to he still remained supported by courtiers and move to Cochin-chine (Đàng Trong) to set royal members. Đồng Khánh, Khải Định, up a career, blaming the Nguyễn Lord for and Bảo Đại were just puppet kings, but a paying too much attention to doing business lot of courtiers kept loyalty to them, (it was a job of a dealer) and advising him although they clearly realized that it also to take care of national affairs as a clear- meant they were loyal to the French sighted king. During the civil war between colonial government. In the past, there was Tonkin and Cochin-chine, however, the a popular saying disseminated by Confucian governments of both parts implemented the scholars: “The King says a subject must free-trade policy due to the demand for die, the subject will be considered disloyal, external resources. Therefore, some port if he/she does not die. The father judges a towns such as Phố Hiến, Hội An, Nông Nại child must die, the child will be considered Great Town, Mỹ Tho Great Town, Sài Gòn, undutiful, if he does not die”. On the whole, and Hà Tiên were established. At the time all behavioral and moral standards that a of the Nguyễn Dynasty, after the country

Vietnam Social Sciences, No. 5(169) - 2015 was united, the Confucian ideology gained Vietnamese scholars often had inferiority complete domination. Consequently, some complex towards Chinese culture, forgetting policies such as the policy on “highly their origin; whereas, they had a patronizing appreciating agriculture but minimizing behavior towards local cultures. Although a trade” or “the close-door policy” were part of scholars remained conscious of the promulgated, restraining the country in national origin, another part of scholars poverty and backwardness. This is one of tended to identify Vietnamese national the causes for the loss of our country to the origin the same as the origin of Han people, French colonial government afterwards. considering that Vietnamese culture had In the social terms, the Confucian viewpoint been “educated” through Han culture. For of inequality trampled on women. The “moral those scholars, “civilization” means the same standards” imposed by Confucianism on as Chinese culture. Due to such an error in women were the three obediences (according the viewpoint, they adapted Vietnamese to which women have to obey her father as legends to make them more familiar to the a daughter, her husband as a wife, and her origin of Han people (the legend on Hồng sons in widowhood) and four virtues Bàng family name). They considered Vietnamese (including morality, proper speech, modest language and Nôm writing as “vulgar tricks”, manner, and diligent work). All of those while highly respecting Han language as standards enabled women to undertake well well as all documents in Han language (this the task of serving men. Furthermore, the is true for all dynasties, except for the Hồ system of Confucian education and examinations Dynasty and the Tây Sơn Dynasty). They was provided for only men; almost all looked down on native customs, while 100% of women could not take part in it; trying to imitating Chinese culture (King they could get only education from family Minh Mạng forbade women in the North and folk culture; very few of them were from wearing skirts, because he wanted literate and very few could learn knowledge them to wear trousers like Han women). from the Confucian education. For the They considered ethnic groups, which entire medieval time, therefore, all national hadn’t been Sinicized, as “barbarous” and it as well as village activities were carried out was, therefore, necessary to educate them by men. The only task undertaken by so that they would be similar to Han people women was to do housework; they were (this was the most obvious at the time of sometimes overloaded with some other King Minh Mạng). things, such as small trade or farming work. For all the above-mentioned reasons, the Yet, their position at home and in society more significant Confucianism was considered, was not improved at all. the weaker Vietnam became and the more In terms of external relations, the Confucian regressive Vietnamese culture was kept. ideology distorted Vietnamese people’s More deplorably, when we confronted a view towards Chinese culture as well as materially outstanding civilization from the cultures of neighboring ethnic groups. West and the risk of losing the country

Confucian Influences on Vietnamese Culture became very serious, Confucian faithful conclusion, Confucian principles often scholars still used Confucian “transcendent” restrained social development in our country, viewpoints to sneer at “the Western” and keeping us at a lower position. In the scope refuse proposals of renovation. Encountering of Confucian world, there is no way better the danger of losing the country, Confucianism than to go back to the Zhou and the Tang was completely powerless and droopy. Dynasties. In the meanwhile, the Vietnamese After Vietnam became a colony under the tradition on national independence and domination of the French government, legitimate right to life has incessantly Confucianism remained as garbage from shown its quintessence and identities that the past, but it was still used by the semi- can never be removed by any influence. feudal colonial regime to enslave the The ruling system by Han invaders and the people. By the early 20th century, the Duy past feudal dynasties did venerate Confucianism, Tân – Đông Du Movement initiated by while preventing development of Vietnamese intellectuals of Confucian and Western tradition. The quintessence and mettle of studies, officially ended the fate of Vietnamese nation, however, always show Confucianism in Vietnam, opening a new an everlasting vitality in all situations”. period for the Western acculturation and international cultural integration. References 4. Conclusion 1. Cao Xuân Huy (1995), Tư tưởng Phương Confucianism made a considerable part Đông gợi những điểm nhìn tham chiếu (The of Vietnamese spiritual culture Sinicized at Oriental Ideology with Suggestion of Reference the medieval time. It caused impacts on Viewpoints), edited by Nguyễn Huệ Chi, both spiritual and material cultural aspects Literature Publishing House, Hanoi. of Vietnamese people. With the dark side, it 2. Đào Duy Anh (1998), Việt Nam văn hóa resulted in serious damage to Vietnamese sử cương (Vietnamese Cultural and Historical culture. In the past, Confucianism was Draft), Đồng Tháp Universal Publishing House. completely unnecessary for Vietnamese 3. Lý Tùng Hiếu (2005), Lương Văn Can và culture in many places and for many phong trào Duy Tân - Đông Du (Lương Văn Can periods. At present, Confucianism is more and Duy Tân - Đông Du Movement), Saigon unnecessary for Vietnamese culture. To Cultural Publishing House, Saigon. form moral standards for Vietnamese people 4. Lý Tùng Hiếu (2012), “Văn hóa và hệ thống at the new period, we need to rely on văn hóa” (Culture and the System of Culture), theoretical grounds and combination of Review Culture, Science, and Tourism, Vol.7. traditional and modern spiritual values. For 5. Quang Đạm (1994), Nho giáo xưa và nay traditional spiritual values, it is essential to (Confucianism in the Past and Present), study Vietnamese native values, instead of Cultural Publishing House, Hanoi. digging up Confucianism as some xenophiles 6. Trần Trọng Kim (1971), Nho giáo, quyển and nostalgic people used to do. Quang hạ (Confucianism, the Lower Volume), Center Đạm, a researcher with profound learning, for School Materials, Ministry of Education, presented the following comment: “In Saigon.

Vietnam Social Sciences, No. 5(169) - 2015