Vietnamese Tradition on Trial, 1920-1945

Marr, David G.

doi:10.1525/9780520907447

Cited by 110 publications

(61 citation statements)

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“…Vietnamese morality has been symbolically invested in women's virtue in various ways throughout Vietnamese history (Leshkowich 2014;Marr 1981;Pettus 2003;Rydstrøm 2003). One recent manifestation of this is that women, while structurally marginal in some domains of society (e.g., lineage structure), are today expected to play a central role in the maintenance of "healthy and happy families," a responsibility that was enshrined in state policy in the reform period and that draws upon essentializing narratives of women's "natural" roles and characteristics (Phinney 2008;Werner and Bélanger 2002).…”

Section: Methodology and Backgroundmentioning

confidence: 99%

“…To explain how to recognize tâm in others, informants frequently referenced deference to and veneration of one's parents and ancestors. Filial piety, and its role in shaping kinship relations and morality, is often spoken of as a Confucian value in Vietnam and East Asia (see Ikels 2004;Kelley 2006;Marr 1981). Yet, filial piety takes shape in practice and is, consequently, layered and flexible (Kelley 2006;McHale 2004).…”

Section: Moral Personhood Made Visiblementioning

confidence: 99%

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Being Witnessed Saving Others: Moral Personhood in Women's Popular Buddhist Practice in Rural Northern Vietnam

Meeker¹

2019

J of Asian Stud

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In popular Buddhist practice in rural northern Vietnam, moral personhood does not merely belong to the self but is embedded in the intersubjective relationship among individuals, the gods, and the community. The inner moral person, characterized as heart/mind (tâm), is constituted in the very process of becoming visible in the social world through virtuous action (đức) subject to the intentional acts of being witnessed for (chứng cho) by the gods and one's peers. Drawing upon popular Buddhist practice of the female followers of a ritual specialist in Bathing Buffalo Village, this article argues that the act of being witnessed for bridges the gap between the invisible and deeply felt experience of moral selfhood and the visible manifestation of that self in the social realm through acts of altruism and filial piety and reveals the inherently social nature of moral personhood.

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Section: Methodology and Backgroundmentioning

confidence: 99%

Section: Moral Personhood Made Visiblementioning

confidence: 99%

Being Witnessed Saving Others: Moral Personhood in Women's Popular Buddhist Practice in Rural Northern Vietnam

Meeker¹

2019

J of Asian Stud

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“…In Vietnam, the family adheres to overlapping and often conflicting principles drawn from Confucianism, Buddhism, socialism and capitalism. Family scripts are historical products that have been continuously reshaped in the changing contexts of colonization, the Indochinese and Vietnam wars, socialism and the Reform era (Barbieri & Bélanger, 2009; Marr, 1984). Recently, as part of the 1986 Renovation reforms ( Đổi mới ) aimed at putting Vietnam on the path of a socialist-oriented market economy, the government promoted a welfare regime that combines redistributive, neoliberal and communist-corporatist principles by which the state, the market, households and third-party actors (insurance) ensure welfare provision (London, 2011, pp.…”

Section: Signifying Duty and Sacrifice Through Reified Cultural Scriptsmentioning

confidence: 99%

Relational work and careers of intimacy: Rethinking the cultural interpretation of the sex trade in Vietnam

Laínez

2020

The Sociological Review

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Cultural interpretations of the sex trade are pervasive in Southeast Asia, in particular, the argument that daughters enrol in sex work to repay a debt of life and support their parents. While useful to illuminate the role of culture in shaping economic action, this narrative carries the risk of viewing people as robots guided by stable and supra-individual forces. Drawing on ethnographic data collected in Southern Vietnam and Cambodia on precarious and indebted Vietnamese families that encourage their daughters to sell sex, this article disturbs deterministic cultural accounts of sex work by describing how families interpret, negotiate and (re)produce cultural scripts through relational work. More specifically, it shows how these families draw from familistic scripts about hierarchy, duty and sacrifice conveyed in popular culture to assemble relational packages. Deeply imbued in affective undercurrents and power asymmetry, these packages allow families to negotiate taboo trades like the repayment of debt through the sale of their daughter’s virginity. Overall, a relational work framework provides a better understanding of female participation in the sex trade in Vietnam than explanations based on normative accounts of culture or problematic trafficking binaries.

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“…30Marr 1981, p. 194 and note 7. They are both contained in solitary manuscript anthologies preserved in the Hán-Nôm Institute; see Trần and Gros 1993, vol.…”

mentioning

confidence: 97%

THELESSER LEARNING FOR WOMENAND OTHER TEXTS FOR VIETNAMESE WOMEN: A BIBLIOGRAPHICAL AND COMPARATIVE STUDY

Kornicki¹,

Oanh²

2009

International Journal of Asian Studies

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Oanh)Chinese conduct books for women were read throughout East Asia, but because Chinese was considered too difficult for women in Japan, Korea and Vietnam, vernacular editions often were prepared in order to make the message more accessible. In this article we present a bibliographic study of surviving conduct books for Vietnamese women, both in Chinese and in Vietnamese, and in manuscript and printed forms, and consider the production of such texts in the light of conduct literature for women produced in Korea and Japan. A particularly interesting case is Lesser learning for women, a hybrid book combining a Ming-dynasty didactic text in Chinese with other didactic materials in Vietnamese. For the most part, these various conduct books for women purvey unchanging moral certainties and restrictions for women, and as such were increasingly at odds with the changing world of colonial Vietnam in which educational opportunities for women were growing.introduction Mass female literacy in Vietnam was only achieved in the twentieth century. It was then that the first magazines for women were published and that women began to participate in the public sphere. That much seems clear. This is not to say, of course, that literate women were virtually unknown before 1900 or that there were no books published explicitly for women readers; rather, it is simply to say that dramatic strides were made after 1900. In this essay we seek to explore the antecedents of those dramatic strides and to bring to light part of the early history of female literacy in Vietnam by examining the surviving texts written for women up to the early twentieth century. To a greater or lesser extent, all of these texts had some connections with the tradition of Confucian moral texts for women, a traditionWe are grateful to the Leverhulme Trust and to the Association for Southeast Asian Studies in the United Kingdom for grants that made possible the research embodied in this article, and to the anonymous referees for their constructive and invaluable comments. an annotated translation of Admonitions for women.3 Yamazaki 1986, Preface p. 4.148 texts for vietnamese women production of indigenous texts for women in those societies that made use of the vernacular languages rather than literary Chinese. It is for this reason that the transmission of these Chinese texts merits attention, for the perception, by no means always justified, that women in these societies could not handle Chinese texts encouraged men, and sometimes women, to produce bilingual editions or translations so that the moral messages contained in these texts could reach their intended audiences.Precisely when Chinese texts such as Biographies of women and Admonitions for women were transmitted beyond China is, of course, impossible to ascertain. In the case of Japan, we are fortunate to have the Nihonkoku genzaisho mokuroku 日本國見在書目録, a catalogue of Chinese books available in Japan that was compiled in the late ninth century by Fujiwara no Sukeyo 藤原佐世, and survives in a manuscript of the tw...

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Vietnamese Tradition on Trial, 1920-1945

Cited by 110 publications

References 0 publications

Being Witnessed Saving Others: Moral Personhood in Women's Popular Buddhist Practice in Rural Northern Vietnam

Being Witnessed Saving Others: Moral Personhood in Women's Popular Buddhist Practice in Rural Northern Vietnam

Relational work and careers of intimacy: Rethinking the cultural interpretation of the sex trade in Vietnam

THELESSER LEARNING FOR WOMENAND OTHER TEXTS FOR VIETNAMESE WOMEN: A BIBLIOGRAPHICAL AND COMPARATIVE STUDY

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