Thursday, December 17, 2009

La fin: A semester in review

When I came into this class, I must admit that I was jumping in with very little knowledge of Vietnam’s history outside of the Vietnam War—a situation I suspect many Americans share. I knew that France had had a colonial presence in Vietnam, and that a Vietnamese friend of mine always had baguettes at his house when I was growing up, but my understanding of the relationship and history of the two nations didn’t go much farther than that. So, to some degree, the most significant change in my knowledge through this course is simply a much better historical sense of the Franco-Asian relationship.

I had an interesting time this semester because I was simultaneously taking this class and an anthropology class about Africa. While I hadn’t really expected the two to correlate, it was fascinating to look at colonization in two different parts of the world, and the role of France in both. My lingering impression is that, while colonial relationships did differ somewhat by region, colonization itself had many distinctive and universal traits. These themes ranged from more expected ones, like institutionalized racism and the exploitation of material resources, to those that I wouldn’t have predicted, like the development of a sexually deviant subculture among some colonialists. To a degree, I now suspect that the very “unnatural” nature of colonization inevitably results in certain traits in colonial cultures. Colonists are constantly in the position of justifying their presence in a land not their own, creating reminders of their “superiority” by separating themselves from indigenous people, establishing both social and policy barriers to integration between the indigenous and invading cultures. In addition, in every country I’ve studied, the end of colonization in the 20th Century was as immediately destructive and, to be frank, as selfishly orchestrated, as the beginning, leaving previously occupied nations to govern themselves without a foundation to rebuild from, and often in the midst of war.

I studied in France last semester, and this class, combined with that experience, has really altered my views on the country. Growing up in the United States, the prejudice about France is that it is extremely liberal and progressive, I now realize that because of that I had harbored certain idealized notions of the French and the French government—that they dealt more rationally with problems, that their socialist and communist leanings would result in policies that would be more tolerant or somehow more enlightened. This unrealistic impression is one I was glad to have crushed by history and experience—the French, like any other people, are moved by a range of motivations, from philanthropy to selfish interest in economic gain.

Thanks for an enlightening semester!


Now for a note about some final polishing on this website:

-I finally realized that Blogger does not allow the upload of non-image/video files, so I have hosted documents like my final PowerPoint presentation elsewhere and provided links to those locations.

-I spent an hour or two reviewing old assignments for writing and grammar mistakes—I’m sure I missed some, but I sure fixed a lot, too.

-Where there were not images to illustrate essays about books or films I added them.

Final Project


CHRISTIANITY in the COLONIZATION of INDOCHINE: Outline

See the powerpoint presentation here.

- Where has Christianity fit into this class so far?

o EDUCATION of the characters in novels

o In the MISSION CIVILISATRICE

§ It is this second role upon which this project will focus.

- First contact: Missionaries

o Portuguese Catholics arrive in Vietnam as early as the 16th century.

o First to find significant numbers converts: the JESUITS


- Who was converted?

o Those interested in the gains of conversion:

§ Material incentives, e.g. rice, aid

§ Education, especially LITERACY

§ Allies

· One article I found describes the effects of Christian missionaries on marginalized ethnic subgroups, specifically the Hmong people. Those likeliest to seek out allies by converting are those who are not integrated into the existing social and religious structures.

o Much later, in the 1960s and 70s, there developed a hostility and resistance among the Hmong people to the European control of their religion. Shong Lue Yang arose as a leader, using partially Christian announcements of the birth of a Hmong King who wanted foreigners dead. He developed a system of writing, the Pahawh alphabet, as a replacement for the European system (see next section), all as a form of reclamation of religion and culture.


- Alexander de Rhodes

o One of best-known missionaries, a French Jesuit.

o In his journals, he claimed to have converted over 6,000 people—while this is almost certainly exaggerated, he did win many converts

o He writes the first Portuguese-Latin dictionary, using an alphabet based on modified roman characters that is still used today.


- Pigneau de Behaine

o Another missionary of significance, Behaine continued the work of de Rhodes and assembled another dictionary.

o He used his influence to collect volunteer French troops to fight for the reclamation of land for the man who then became the founder of the Nguyen Dynasty, Gia Long


- The Nguyen Dynasty

o Because of Behaine’s involvement, the new dynasty (to be the last dynasty of Vietnam) was initially fairly tolerant of European missionaries

o As time passed, missionaries began to be seen as a threat in the royal view, not only because of their European backing and often open support of military attacks on their power, but also because they espoused views that were a cultural threat to the ruling classes, e.g. polygamy in the royal courts.

o The martyrdom of many missionaries under the dynasty, and especially under ruler Minh Mang.

o Though they were viewed as martyrs, many (though certainly not all) of the missionaries killed (often brutally) were actively gathering and leading armies attempting to overthrow the government.


- The French government’s involvement

o King Napoleon III sends an entourage to negotiate with the Vietnamese, ostensibly to stop the persecution of missionaries. However, an agreement was not met, in part because the French were also demanding free trade—a fact they did not advertise widely.

o Using the persecution of missionaries as justification, Charles Rigault de Genouilly is sent to obtain a treaty by force. He captures DeNang, Saigon, and other crucial military points.

o Genouillly is criticized for overstepping his bounds and invading Vietnam… but the lands are not ceded and France continues to extend their reach in the country until the establishment of French Indochine

Conclusions:

- Missionaries played an integral role in the colonization of Indochine, as military leaders and organizers, as cultural leaders through education and alliances with marginalized Vietnamese, and, perhaps most importantly, as justification for invasion

- Now, Vietnam still requires that missionaries be registered and regulated by the government

- Vietnam now has the largest Catholic population in Asia due to French involvement

Works Cited

Ramsay, Jacob. “Extortion and exploitation in the Nguyen campaign against Catholicism in 1830s-1840s Vietnam.” Journal of Southeast Asian Studies. 35.2 (June 2004). Web.

Cooke, Nola. “Strange brew: global, regional, and local factors behind the 1690 prohibition of Christian practice in Nguyen Cochinchina.” Journal of Southeast Asian Studies. (October 2008). Web.

Tapp, Thomas. “The Impact of Missionary Christianity upon Marginalized Ethnic Minorities: The Case of the Hmong.” Journal of Southeast Asian Studies. 20.1. (March 1989). P. 70-95. Web.

Keith, Charles. “Catholicisme, bouddhisme et lois laiques au Tonkin (1899-1914). Vingtieme Siecle. Revue d’histoire. 87, Numero speicial: Laicite, separation, secularisation (July-September 2005). Web.

Tucker, Spencer C. Vietnam. University press of Kentucky. (1995)