Trung sisters statue
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History of Vietnam
The pre-history of Vietnam can be traced back to the arrival of Ancient East Eurasian hunter-gatherers that arrived at least 40,000 years ago. As part of the Initial Upper Paleolithic wave, the Hoabinhians, along with the Tianyuan man, are early members of the Ancient Basal East and Southeast Asian lineage deeply related to present-day East and Southeast Asians.[1][2] Human migration into Vietnam continued during the Neolithic period, characterized by movements of Southern East Asian populations that expanded from Southern China into Vietnam and South East Asia. See also Genetic history of East Asians. The earliest agricultural societies that cultivated millet and wet-rice emerged around 1700 BCE in the lowlands and river floodplains of Vietnam are associated with this Neolithic migration, indicated by the presences of major paternal lineages that are represented by East Eurasian-affiliated Y-haplogroups O, C2, and N.[3][4]
The Red River valley formed a natural geographic and economic unit, bounded to the north and wes
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The Woman Question and Confucianism in Southern Vietnam during the Late Nineteenth and the Early Twentieth Century
Abstract
Kiều Nguyệt Nga is the main character in the well-known Nôm narrative poem Lục Vân Tiên by Nguyễn Đình Chiểu, the most famous Confucian scholar and poet of Southern Vietnam in the second half of the nineteenth century. This character represented the ideal of a woman for Nguyễn Đình Chiểu in Confucianism – viz. Sương Nguyệt Anh (1864–1921), who was Nguyễn Đình Chiểu’s fourth daughter. She was a poet and also the first female editor of a newspaper for women in Vietnam in modern times. This article examines the transformation of Confucian ideals from the literary character Kiều Nguyệt Nga to the historical figure of Sương Nguyệt Anh, who serves as a case study that contributes to clarifying the appearance of Confucianism and the woman question in the Southern Region during the late nineteenth and the early twentieth century. The popular and conservative Confucianism of Southern Vietnam had weakened under the influence of Western cultu
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The Cult of the New Hero
A world cannot be fictional in itself, but depends on whether one believes in it or not; the difference between reality and fiction is not objective, it is not about the thing itself, but it is within us, whether we subjectively see it as a fiction or not. The object is never unbelievable in itself and its distance from reality cannot shock us because we do not even notice it, all truths being analogical …. How could people believe in all of these legends, and did they really believe them? The question is not subjective: the modalities of belief stem from modes of possessing truth; there have been many programs of truth throughout the centuries, with different distributions of knowledge, and these programs explain the subjective degrees of intensity of belief, bad faith, and contradictions within a single individual.
Paul Veyne1
1In August 1956, South Vietnam made it a crime to be a communist. In the North, DRV leaders were carefully re-opening the debate on how to reappropriate their historical patrimony. While Western historians often point t
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