Vietnamese History
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Sea Voyages to Paracel Islands in the South China Sea Under Emperor Minh Mang (1833-1838), the Analyses of Historical Data - Description
Sea Voyages to Paracel Islands in the South China Sea Under Emperor Minh Mang (1833-1838), the analyses of historical data - description Ha Minh Hong1, Le Thanh Hoa2, Dai-Long Ngo-Hoang3, Nguy Ngoc Thuy4, Huynh Tam Sang5, Nguyen Thi Thu Thuy6 1,2,3,4,5,6 University of Social Sciences and Humanities, Vietnam National University – Ho Chi Minh City (VNUHCM-USSH) ABSTRACT The Official Documentation of the Nguyen dynasty is a type of administrative documentation of the House of Nguyen (1802-1945) on which reserved the king's handwritten feedback in red ink. The Official documentation about the implementation of Vietnam's sovereignty over Paracel Islands (Paracel) and Truong Sa (Spratly) archipelagos includes 19 documents, 12 of that (from document no. 5 to no. 16) reflect mission sea voyages of the fleet heading to Paracel Islands archipelagos from late March to late June, from 1833 to 1838. The following are the main features of these activities include: (i) in each sea voyage, they had different tasks such as measuring and mapping; bringing materials to build the temple…; (ii) The activities during this period under King Minh Menh clearly showed the strict management and the responsibility of the national leader to the national territory in general and islands in particular; (iii) the territory acquire the nationality in Paracel Islands from 1833 to 1838, which was the continuity of a process established by the Nguyen Lords from hundreds of years ago. Keywords: Paracel Islands archipelagos, the Nguyen dynasty, mission, voyages The mission of the Nguyen Dynasty (Vietnam) to the two groups of Paracel Islands (Paracel) and Truong Sa (Spratly) archipelagos was carried out soon. -
Ancient Jades Map 3,000 Years of Prehistoric Exchange in Southeast Asia
Ancient jades map 3,000 years of prehistoric exchange in Southeast Asia Hsiao-Chun Hunga,b, Yoshiyuki Iizukac, Peter Bellwoodd, Kim Dung Nguyene,Be´ re´ nice Bellinaf, Praon Silapanthg, Eusebio Dizonh, Rey Santiagoh, Ipoi Datani, and Jonathan H. Mantonj Departments of aArchaeology and Natural History and jInformation Engineering, Australian National University, Canberra ACT 0200, Australia; cInstitute of Earth Sciences, Academia Sinica, P.O. Box 1-55, Nankang, Taipei 11529, Taiwan; dSchool of Archaeology and Anthropology, Australian National University, Canberra ACT 0200, Australia; eDepartment of Ancient Technology Research, Vietnam Institute of Archaeology, Hanoi, Vietnam; fCentre National de la Recherche Scientifique, Unite´Mixte de Recherche 7528, 27 Rue Paul Bert, 94204 Ivry-sur-Seine, France; gDepartment of Archaeology, Silpakorn University, Bangkok 10200, Thailand; hArchaeology Division, National Museum of the Philippines, Manila, Philippines; and iSarawak Museum, Kuching, Malaysia Edited by Robert D. Drennan, University of Pittsburgh, Pittsburgh, PA, and approved October 5, 2007 (received for review August 3, 2007) We have used electron probe microanalysis to examine Southeast Japanese archaeologist Kano Tadao (7) recognized four types of Asian nephrite (jade) artifacts, many archeologically excavated, jade earrings with circumferential projections that he believed dating from 3000 B.C. through the first millennium A.D. The originated in northern Vietnam, spreading from there to the research has revealed the existence of one of the most extensive Philippines and Taiwan. Beyer (8), Fox (3), and Francis (9) also sea-based trade networks of a single geological material in the suggested that the jade artifacts found in the Philippines were of prehistoric world. Green nephrite from a source in eastern Taiwan mainland Asian origin, possibly from Vietnam. -
The Treatment of Ethnic Minority Groups in Vietnam: Hmongs and Montagnards1
19th July 2017 (COI up to 20 June 2017) Vietnam Query Response: The treatment of ethnic minority groups in Vietnam: Hmongs and Montagnards1 Explanatory Note Sources and databases consulted List of Acronyms Issues for research 1) Background information on ethnic minority groups in Vietnam 2) Freedom of Religion a) How does Decree 92 (Specific provisions and measures for the implementation of the Ordinance on Belief and Religion, 1 January 2013) affect the right to freedom of religion in practice? b) Latest information with regards to the November 2016 ‘Law on Belief and Religion’ c) What restrictions or limitations are imposed by the authorities on Hmongs’ and Montagnards’ right to practice their faith? i) Reports of forced conversion (from Protestantism to animism) ii) Treatment by the police for religious reasons, including harassment, intimidation, monitoring, arrest and imprisonment iii) Reports of obstructing religious ceremonies (e.g. in house churches) or damaging religious property 3) Confiscation of land of Hmongs and Montagnards a) Information on the practices related to legal expropriation and illegal confiscation of land in Vietnam, including in relation to industrial development projects in the geographical areas where Hmong/Montagnards are living 4) Freedom of Movement of Hmongs and Montagnards a) Are the legal provisions of Art 274 of the Penal Code (Illegally leaving or entering the country: illegally staying abroad or in Vietnam) and Art 91 of the Penal Code (Fleeing abroad or defecting to stay overseas with a view to -
From 16 October 2013 to 26 January 2
Room 2 Room 1 Indochina Indochina from 1908 to 1956 from 1858 to 1907 entrance Exhibition www.musee-armee.fr - - from 16 October 2013 Open every day from 10 a.m. to 26 January 2014 to 6 p.m. until 31 October, - As of November 1st, from 10 a.m Hôtel des Invalides, to 5 p.m. 129 rue de Grenelle, Closed on 25 December and 1 January 6 boulevard des Invalides (special needs access) Paris VII Located at the crossroads of India and China, in the 16th century the Indochinese peninsula aroused European interest. The Pope gave the Jesuits and missionaries in the foreign missions the task of converting the local people and training a «native» clergy, while the initial commercial relations between Europe and the peninsula were inaugurated by the Portuguese, followed a century later by the Dutch and the English. France, which was only involved from the religious point of view in the 17th century, sought supply points between India and China for the ships belonging to the Compagnie des Indes Orientales (East India Company). The civil war of 1775-1802, coming after a relatively peaceful period between the Vietnamese domains in the North and the South, gave it the opportunity, through Mgr. Pigneau de Béhaine, of signing an assistance treaty which was never applied, between the King of France Louis XVI and the heir Sabre belonging to Gia Long, to the Nguyen dynasty, the future Emperor Gia Long (1802- the Emperor of Annam - 1820). At the same time as the Confucian structures of the Late 18th - early 19th century Steel, gold, jade, coral, pearl, Empire were being renovated, he modernised the army and precious stones and vermeil (c) Paris, Musée de l’Armée (1891). -
Formation of Ethnonyms in Southeast Asia Michel Ferlus
Formation of Ethnonyms in Southeast Asia Michel Ferlus To cite this version: Michel Ferlus. Formation of Ethnonyms in Southeast Asia. 42nd International Conference on Sino- Tibetan Languages and Linguistics, Payap University, Nov 2009, Chiang Mai, Thailand. halshs- 01182596 HAL Id: halshs-01182596 https://halshs.archives-ouvertes.fr/halshs-01182596 Submitted on 1 Aug 2015 HAL is a multi-disciplinary open access L’archive ouverte pluridisciplinaire HAL, est archive for the deposit and dissemination of sci- destinée au dépôt et à la diffusion de documents entific research documents, whether they are pub- scientifiques de niveau recherche, publiés ou non, lished or not. The documents may come from émanant des établissements d’enseignement et de teaching and research institutions in France or recherche français ou étrangers, des laboratoires abroad, or from public or private research centers. publics ou privés. 42nd International Conference on Sino-Tibetan Languages and Linguistics Payap University, Chiang Mai, November 2-4, 2009 Formation of Ethnonyms in Southeast Asia Michel Ferlus Independent researcher (retired from Centre National de la Recherche Scientifique, France) In the Southeast Asian Sinosphere, we can observe a circulation of ethnonyms between local languages and Chinese. A local Southeast Asian autonym is borrowed into Chinese, undergoes sound changes affecting the Chinese language, and then returns to the original populations, or to other populations. The result is a coexistence of ethnonyms of highly different phonetic outlook but originating in the same etymon. We will examine four families of ethnonyms, mostly Austroasiatic and Tai-Kadai. Some of these ethnonyms are still in use today, others are known through Chinese texts where they are transcribed by phonograms. -
Changes in the Spiritual Life of Vietnamese People Through Traditional Festivals
European Journal of Molecular & Clinical Medicine ISSN 2515-8260 Volume 07, Issue 07, 2020 134 Changes In The Spiritual Life Of Vietnamese People Through Traditional Festivals Dang Quang Dinh1, Nguyen Hoang Phuong2, Than Ngoc Anh3 1Ho Chi Minh National Academy of Politics, Vietnam 2Academy of Politics Region II, Ho Chi Minh City, Vietnam 3Academy of Politics Region II, Ho Chi Minh City, Vietnam Email: [email protected], [email protected],vn Summary: Among Vietnam's unique folklore treasures, festivals are the most typical cultural area. A festival, which attracts a great deal of interest in social life, is an integrated form of activities including spiritual and material aspects, religious beliefs, arts and culture, the sacred and everyday life, and so on. Out of more than 9000 festivals in Vietnam, about 7000 traditional festivals are widely scattered across the country. Studying changes in the spiritual life of Vietnamese people through traditional festivals contributes to building spiritual life and building an advanced Vietnamese culture imbued with national identity. In order to ensure the effective organization and management of festivals, promote the cultural identity and diversity of national festivals, a scientific and comprehensive survey is needed, clarifying origins, characteristics, values, scale, and financial sources for organizing festivals; identifying viewpoints, criteria and classification methods on traditional festivals and modern festivals in our country, chaired by a specialized agency for scientific research. On the basis of the survey findings, the state authorities study and consider which types of festivals need planning, management decentralization, and elaboration of management regulations, mechanisms and policies consistent with the characteristics of traditional festivals and modern festivals. -
The Antagonist in the Trickster Tales of Trang Quynh
THE ANTAGONIST IN THE Trang Quynh tales series from TRICKSTER TALES OF the perspective of folklore 1 TRANG QUYNH Trang Quynh3 is a set of Vietnamese tales. It is recognized by Vietnamese folklore 2 Soratee Jaisa-ard scholars as a humorous tale emphasizing amusement. In Vietnamese, it is known as truyÖn c−êi, truyÖn hài h−íc or truyÖn kh«i Abstract hài which denotes a tale designed to entertain and amuse its audience.4 The This article explores the antagonists from story of Trang Quynh touches upon the tales of Trang Quynh, which are well- critical issues in society and social taboos. known trickster tales throughout Vietnam. It also aims at both upper and lower class The main antagonists in Trang Quynh’s people and the protagonist of the story is series comprise those in the royal court, enabled to do anything that he cannot do even the king himself, mandarins, rich in real life. In the world of tales, the landlords and even the mother Goddess at audience can find release from the the village shrine. The tales of Trang oppression that they endure in everyday Quynh can be interpreted as the farmers’ life. This topic will be discussed in more way of alleviating their hardship, as an detail later in this article. expression of their antagonism towards the ruling class and restrictive social According to the Thai scholar, Prakong rules. Meanwhile, Trang Quynh, the Nimmanahaeminda (1911: 20), a protagonist in the story, is regarded as the humorous tale is a “short story of non- hero or the representative of the people. -
The Symbol of the Dragon and Ways to Shape Cultural Identities in Institute Working Vietnam and Japan Paper Series
2015 - HARVARD-YENCHING THE SYMBOL OF THE DRAGON AND WAYS TO SHAPE CULTURAL IDENTITIES IN INSTITUTE WORKING VIETNAM AND JAPAN PAPER SERIES Nguyen Ngoc Tho | University of Social Sciences and Humanities, Vietnam National University – Ho Chi Minh City THE SYMBOL OF THE DRAGON AND WAYS TO SHAPE 1 CULTURAL IDENTITIES IN VIETNAM AND JAPAN Nguyen Ngoc Tho University of Social Sciences and Humanities Vietnam National University – Ho Chi Minh City Abstract Vietnam, a member of the ASEAN community, and Japan have been sharing Han- Chinese cultural ideology (Confucianism, Mahayana Buddhism etc.) and pre-modern history; therefore, a great number of common values could be found among the diverse differences. As a paddy-rice agricultural state of Southeast Asia, Vietnam has localized Confucianism and absorbed it into Southeast Asian culture. Therefore, Vietnamese Confucianism has been decentralized and horizontalized after being introduced and accepted. Beside the local uniqueness of Shintoism, Japan has shared Confucianism, the Indian-originated Mahayana Buddhism and other East Asian philosophies; therefore, both Confucian and Buddhist philosophies should be wisely laid as a common channel for cultural exchange between Japan and Vietnam. This semiotic research aims to investigate and generalize the symbol of dragons in Vietnam and Japan, looking at their Confucian and Buddhist absorption and separate impacts in each culture, from which the common and different values through the symbolic significances of the dragons are obviously generalized. The comparative study of Vietnamese and Japanese dragons can be enlarged as a study of East Asian dragons and the Southeast Asian legendary naga snake/dragon in a broader sense. The current and future political, economic and cultural exchanges between Japan and Vietnam could be sped up by applying a starting point at these commonalities. -
1 BEGINNING 1. REASON 1.1.Nguyen Dynasty Is the Last Monarchy of Vietnam and Has Chosen Hue As the Capital City of the Country D
BEGINNING 1. REASON 1.1.Nguyen dynasty is the last monarchy of Vietnam and has chosen Hue as the capital city of the country during 143 years (1802-1945). Along with the establishment of state machine according to the centralization institution, the Nguyen emperors established and executed the ritual regulations and rites abundantly, strictly, methodically days by days, with an aim to affirm and reinforce the legitimacy and orthodoxy of the emperor, the dynasty as well as the noble position of Royal Family. The main ideal thought of the Ministry of Rites is that the system of royal festival has highlighted the aspiration of independence and self-control in the ideal, spiritual lives and in the viewpoint and world view of the Nguyen dynasty with the spirit “a country with a thousand years of civilization is now a united country” of an independent country which is different from China, and even Japan and South Korea which are countries of the same handwriting. Those ritual heritages are often called Nguyen court’s royal festival. From the influences originated from China, experiencing Dai Viet monarchies, Nguyen court’s royal festival was formed in the harmonious combination of Southern native factors with Western factors from the XVIIIth-XIXth century. Therefore, they are very typical, full of Vietnamese identities and stuff. Hence, royal festival is an important factor forming Hue culture, creating typical identity of Hue in the comparison with other cultures of the country. However, up to now, the assessments and researches on Nguyen court’s royal festival are insufficient. Statistics of Ministry of Culture and Information on festivals all over the country since 2003 didn’t mention Nguyen court’s royal festivals. -
The Complex of Hue Monuments, Introduction of Its
The Complex of Hue Monuments, introduction of its significances and considering for the future tourism development: Case study of Kim Long village and its frontal base town Le Vinh An Faculty of Architecture, Duy Tan University, Da Nang City, Viet Nam. Abstract First phrase of this paper aimed to introduce in general the significance of the Hue as a first UNESCO World Heritage site in Vietnam which has been recognized since December, 1993. Ancient Capital City of Hue (the Heritage site) located in the middle region of Vietnam developed as a base of Nguyen Dynasty and thrived as a capital of the Country from the early 19th century to middle 20th century. The Heritage site contained full concept of the typical Ancient Capital City of Vietnam which including the Citadel, Imperial Palaces, Impe- rial Tombs, Temples, Religious facilities and its surroundings great natural environment well known as Feng-shui concept are still remained. In second phase, this paper examines for considering on the current issues of Kim Long village and its frontal base town for future development. Kim Long village is well known as a first base of the Capital city of Hue during 17thcentury to 18th century under period of Nguyen Lords in Cochin-china of Vietnam. Located at West-South side of the Hue Citadel, Kim Long village is famous for tourism, well known as interfere zone between politic center and religious center of the Heritage site, which hasn’t been cultivated for development yet. Keywords: Vietnam | Hue | Nguyen Dynasty | UNESCO | World Heritage Selected paper: Seminar and Workshop Establishment of the Network for Safeguarding and Development of the Cultural Heritage in the Mekong Basin Countries. -
Vietnamese Cultural Profile
Vietnamese Cultural Profile An Initiative of Qld Partners In Culturally Appropriate Care March 2009 Published 2009 by: Diversicare PO Box 5199 WEST END Q 4101 Ph 07 3846 1099 Vietnamese Cultural Profile Thanks are given to the following people: Margaret Hess, Director, Diversicare Elizabeth Zajac, Project Officer, PICAC Hedrika Johnson Huong Kim Chau Bai ... and to all those people who have provided comment about this cultural profile. Editor: Carly Goldman Disclaimer This cultural profile is a synthesis of information from a range of sources believed to be reliable. Diversicare gives no guarantee that the said base sources are correct, and accepts no responsibility for any resultant errors contained herein or for decision and actions taken as a result and any damage. Please note there may be costs associated with some of the resources and services listed in this directory. This cultural profile received funding assistance from the Australian Government Department of Health & Ageing under the Partners In Culturally Appropriate Care Initiative, and the Queensland Government and the Australian Government under the Home And Community Care Program. Vietnamese Cultural Profile Introduction 3 Background 4 Migration Experience 4 Australian Statistics 5 Customs in Everyday Life 6 Family 9 Family Structure 9 Attitudes to Residential Care 10 Personal Hygiene 11 Bathing 11 Grooming 11 Pensions 12 Leisure and Recreation 13 Daily Routine 13 Social Groups 13 Television 14 Movies 14 Radio 14 Newspapers and Books 15 Religion 16 Important Days 16 Food and Diet 18 Meals 18 Food Sources 21 Health 22 Trauma Situations 22 Attitudes to Illness and Pain 21 Perception of Health Professionals 23 Death and Dying 24 Palliative Care 24 Death 24 Language 25 Sample Communication Card 26 Language Additional Resources 27 Bibliography 28 Correction / Addition Form 29 Introduction This profile of the Vietnamese cultural community is one of the many projects undertaken by the Queensland Partners in Culturally Appropriate Care (PICAC). -
Lye VAN TIEN: ITS RELATION to PRIOR TEXTS John C
A ~ Lye VAN TIEN: ITS RELATION TO PRIOR TEXTS John C. Schafer In the history of Vietnamese literature truy~n tho~ or verse narrative, 0\: cupies a prominent place. The genre emerged a~ least as early as the sixteentll century when Vietnamese story tellers realized they could employ the same verse form used for short folk poems, called ea-dao, to tell longer stories. Ca-dao poems consist of couplets, the first line containing six syllables, the second eight. Usually they were only one or two couplets long. To tell their verse narratives Vietnamese authors used rhyme to link these ea-dao couplets. The following diagram shows how this linking was accomplished. Each dash represents a syllable; R's occupy slots that must have a rhyming syllable; subscript num bers indicate syllables that rhyme with each other. The linking is achieved then by having the last syllable in the eight-syllable line of one couplet rhyme with the last syllable in the first line of the follow ing couplet. As the above diagram shows, every line rhymes with the next line, but because different rhymes constantly appear, the form does not become mono tonous when it is prolonged to tell a story. Verse narratives were composed by scholars trained in the Confucian tradi tion who wrote them in the Southern script (ehd nBm) , a way of writing the Viet namese language using modified Chinese characters. Only the educated could read ehd nom, but because verse narratives were written in the same poetic form as ea-dao, a form containing mnemonic aids such as syntactic parallelism and rhyme, they were easy to memorize.