• The Southeast Asian review
• /
• v.27 no.2
• /
• pp.77-118
• /
• 2017

This study examines the identities shifting experiences of the ethnic Chinese refugee migrants who have returned to Vietnam. Their complex and hybrid identities as diaspora is an analytical and empirical subject for this study. Since the Vietnamese government implemented the renovation (đổi mới) policy in 1986, the number of overseas Vietnamese returning to Vietnam for visit, work, investment and retirement has been increasing. Among the returnees, many are ethnic Chinese, as there were many Chinese Vietnamese in the Vietnamese refugee diaspora from Vietnam during the 1970s and the 1980s. When they left Vietnam they were called 'the Hoa' (Chinese) or 'Hoa kiều' (overseas Chinese). When they returned, however, they were recognised together with all other returnees into the category of Việt kiều (overseas Vietnamese). Although their 'Chinese' identity had once made them to risk their lives, their 'Vietnamese' identity brought them back to Vietnam at other turning points in their lives. The shifting identity of these returning Chinese Vietnamese has produced dynamic and complex migration stories and an intriguing category of hybrid diaspora.

• Journal of Daesoon Thought and the Religions of East Asia
• /
• v.2 no.2
• /
• pp.123-139
• /
• 2023

Quân sư phụ (君師父) is a concept of respectfulness derived from the Chinese Confucian concepts of sān gāng wǔ cháng (三綱五常, the Three Principles and Five Constant Virtues) and sān cóng sì dé (三從四德, the Four Virtues Applied to the Three Male Figures) that is applied to Vietnamese Confucianism in regards to not only kings but also Chinese Emperors, as well as Chinese culture generally. In his famous literary work Vàng lửa (Golden Fire), Nguyễn Huy Thiệp revealed the Vietnamese attitude to Chinese civilization: "Our country could be characterized as nhược tiểu (弱小, small and weak). Vietnam was like a maiden forcibly deflowered by Chinese civilization. 'She' enjoyed it, but also came to hate it and feel disgraced by it" (Nguyễn 1988). This is a special sentiment or psychological complex of the Vietnamese in relation to Chinese civilization. The research findings are that the Nguyễn Huy Thiệp complex is the rationale behind which the symbol of the ancestral King Lạc Long Quân (貉龍君) was altered via SinoVietnamese motifs in order to develop Vietnamese Confucian thought.

• The Southeast Asian review
• /
• v.21 no.1
• /
• pp.249-286
• /
• 2011

This study examines the nature of the world order or the international relations of the 19th century Vietnam. Those who are familiar with the Chinese world order based on the tributary system, have applied the quasi-Chinese world order concept to Vietnam by the terms of 'smaller dragon,' 'little China,' and 'Chinese model.' According to this way of understanding, Vietnamese empire was the imitation or the small sized version of the Chinese empire. Examples are to label Vietnamese emperor as the "Southeast Asian version of the Chinese emperor" or "an absolute photocopy of the Chinese world order." But the author of this article raises questions to this framework of the Chinese Model, and looks for the Vietnamese own world order based on the Southeast Asian tradition. Two issues are discussed in this study. First is the Vietnamese relationships with Southeast Asia. According to author, the first concern of Vietnam in relation to diplomatic relations was to the Mainland Southeast Asian countries. To clarify the contacts with Southeast Asia and Western powers, Vietnamese relationships with the regions of Island Southeast Asian countries were also examined. Second issue is to see the ways how Vietnam maintained its own world order in the course of wars and diplomacy with China. Author argues that the world order of the 19th century Vietnam was closer to the traditional world order of mandala in the Southeast Asia than to the quasi Chinese world order. The relationships among the countries were rather equal than hierarchical. Vietnam regarded the countries of Southeast Asia especially Thailand and Burma as the equal countries. China was one of the equal countries to the eyes of Vietnamese leaders and Vietnam did not have enough room to embody the quasi Chinese world order though the Vietnamese rulers used the titles of emperor, which was the Vietnamese version of Southeast Asian 'king.' In conclusion, the world order of Vietnam is summarized into the two facets of $l{\hat{a}}n$ giao(diplomatic relations with neighbors) and bang giao(diplomatic relations between two countries i.e. Vietnam and China). $l{\hat{a}}n$ giao was to the countries of Southeast Asia while the bang giao was the term and concept for the diplomatic relationship with China. These two relationships composed Vietnamese foreign relationship, ngo?i giao. Author claims that these two relations were based on the spirit of equality that emerged from the beginning of the 19th century.

• SUVANNABHUMI
• /
• v.2 no.1
• /
• pp.1-16
• /
• 2010

Vietnamese Blue and White Porcelain is famous for its unique form and colour of cobalt. It is said to be producted from the late of 14th Century to now. Vietnamese Blue and White Porcelain of 14th Century has a Mum design similar to that of Blue and White Porcelain of 14th Century in China. The Vietnamese Blue and White Porcelain of 15th, 16th Century was trade Ceramics which were shipped overseas. A base, having a dated inscription corresponding to 1450 and kept in the Topkapi Saray Museum is the best example of Vietnamese trade ceramics. The Vietnamese Blue and White Porcelain of 15th, 16th Century was a substitute for Chinese trade ceramics in these times when China had a police of the closure of China borderers to sea trade to protect China and was exported to the western Asia and the Southeast Asia. In recent, Fustat relics of Egypt was excavated the Vietnamese Blue and White Porcelain. It means that Vietnamese Ceramics of 15th, 16th Century was substitute for Chinese trade ceramics. In addition, Thai Blue celadon of 15th Century was exported to the western Asia as like Vietnamese Blue and White Porcelain. But when a police of the closure of China borderers to sea trade in China was stopped in the late of 16th Century and Chinese Ceramics were reborn in the same time, the Vietnamese Blue and White Porcelain was declined as trade items.

• Asian-Australasian Journal of Animal Sciences
• /
• v.24 no.2
• /
• pp.155-161
• /
• 2011

In this study, mitochondrial DNA (mtDNA) sequence polymorphism was used to assess genetic diversity of nine Vietnamese local chicken breeds. In addition, two Chinese breeds kept in Vietnam were included in the analysis for comparison. A 455-bp fragment of the mtDNA D-loop region was sequenced in 222 chickens of these 11 breeds. As reference, a skeleton was constructed based on chicken mtDNA sequences taken from the Genbank. Haplotypes of the nine Vietnamese local and two Chinese breeds were aligned together with these sequences. The Vietnamese and Chinese breeds showed a high degree of variability. In total, 37 haplotypes were identified in the chicken breeds studied forming eight clades. Thereby, the majority of individuals of the two Chinese breeds grouped together in one clade which is assumed to have its roots in the Indian subcontinent. Although the Vietnamese chicken breeds were distributed across all eight clades, most of them clustered in three main clades. These results suggest that the Vietnamese domestic chickens have originated from multiple maternal lineages, presumably from Yunnan and adjacent areas in China, South and Southwest China and/or surrounding regions (i.e. Vietnam, Burma, Thailand, and India).

• Journal of Korean Public Health Nursing
• /
• v.34 no.2
• /
• pp.225-237
• /
• 2020

Purpose: This descriptive correlational study examined the acculturation, health literacy, and factors affecting the health literacy of Vietnamese and Chinese female marriage immigrants. Methods: The sample consisted of 90 Vietnamese and 89 Chinese female marriage immigrants who participated in Multicultural Family Support Centers' programs in metropolitan city A. The health literacy was measured by HLI-FMI (Health Literacy Index for Female Marriage Immigrants), acculturation was measured using the Acculturation Index for female marriage immigrants. Descriptive statistics, t-test, Chi-square, one-way ANOVA, Scheffé test, Pearson correlation coefficient, and multiple linear regression were performed for data analysis. Results: The Chinese group (M=9.80±2.72) showed a significantly higher health literacy than the Vietnamese group (M=8.07±3.57). The factors affecting health literacy among Chinese were the length of residence (β=.442 p<.001), and adaptation to Korean culture (β=.381, p=.007). Conclusion: To develope graded education programs for promoting the health literacy of Chinese and Vietnamese female marriage immigrants, the length of residence can be considered. Continuously providing a support system to help them adapt to Korean culture can also have a positive effect on health literacy.

• Women's Health Nursing
• /
• v.25 no.1
• /
• pp.19-30
• /
• 2019

Purpose: To identify needs for pregnancy and postpartum adaptation of Chinese immigrant women and Vietnamese immigrant women in South Korea. Methods: A descriptive research design was employed. Data were collected from 244 Chinese immigrant women and Vietnamese immigrant women from 3 provinces, 20 health care centers, and multi-cultural family support centers. Data were analyzed with descriptive statistics, t-test and ANOVA. Results: An average score for needs perceived by Chinese immigrant women was significantly higher than that perceived by Vietnamese immigrant women. There were significantly differences in physical and emotional adaptation after childbirth, nutrition during pregnancy, cross cultural understanding and personal respect, and adaptation daily activity during pregnancy between the 2 groups. The highest score of needs in Chinese immigrant women was for nutrition during pregnancy and that in Vietnamese immigrant women was for baby rearing and family support. Conclusion: Based on needs of pregnancy and postpartum adaption, nursing intervention program in consideration of cultural characteristics of Chinese immigrant women and Vietnam immigrant women need to be developed for their pregnancy and postpartum health care.

• Journal of Information Processing Systems
• /
• v.15 no.6
• /
• pp.1365-1377
• /
• 2019

Summarizing the differences in Chinese-Vietnamese bilingual news plays an important supporting role in the comparative analysis of news views between China and Vietnam. Aiming at cross-language problems in the analysis of the differences between Chinese and Vietnamese bilingual news, we propose a new method of summarizing the differences based on an undirected graph model. The method extracts elements to represent the sentences, and builds a bridge between different languages based on Wikipedia's multilingual concept description page. Firstly, we calculate the similarity between Chinese and Vietnamese news sentences, and filter the bilingual sentences accordingly. Then we use the filtered sentences as nodes and the similarity grade as the weight of the edge to construct an undirected graph model. Finally, combining the random walk algorithm, the weight of the node is calculated according to the weight of the edge, and sentences with highest weight can be extracted as the difference summary. The experiment results show that our proposed approach achieved the highest score of 0.1837 on the annotated test set, which outperforms the state-of-the-art summarization models.

• Bulletin of Food Technology
• /
• v.18 no.3
• /
• pp.91-97
• /
• 2005

Nowaday, in Vietnam there are two types of medical services which have coexisted. These are Western medicine or Tay Y and Eastern medicine or Dong Y (this is also known as Oriental medicine). Dong Y is includes Chinese traditional medicine (TCM) or Thuoc Bac and Vietnamese traditional medicine (TVM) or Thuoc nam. In its’ history, Vietnam was dominated by feudal China in more than 1000 years, so that Vietnamese people was impacted much by Chinese thought, culture and medicine of course. Traditional Chinese and Traditional Vietnamese Medicine differ in practice, though they share the same theoretical foundation. Their relationship can be observed by the influence of TCM theories on the TVM which are Yin and Yang, Five Elements. In practice, TCM practitioners usually spend more time giving their patients a sort of theoretical explanation of what's going on, whereas TVM practitioners would use a more practical approach and concentrate less on theory. TVM was popular in common life of working people, generally using ingredients readily available nearby and involving a minimum of processing. Most knowledge was passed unselfconsciously from one generation to the next. It can be said that Vietnamese people are based on theories of TCM and available tropical plant sand animals native to Vietnam to built and develop TVM with it’s own character. The following are some plants are using in normal life of Vietnamese people as food or drink with well-being effect(1,2).

• Journal of Family Relations
• /
• v.23 no.2
• /
• pp.133-155
• /
• 2018

Objectives: This study examined the differences in the intention of having a second child and the related factors among Chinese and Vietnamese migrant women from the perspective of adaptation theory. Methods: Data were drawn from the National Survey on Multi-Cultural Families in 2009 and 2015. Among the total 7,615 married migrant women (Korean-Chinese, Chinese-Han, Vietnamese), those within the age group 20-39 within the first 5 years of marriage who had one child were selected. A frequency analysis, chi-squared test, and logit regression analysis were performed. Results: Different ethnic groups had different reasons for having a second child and the related factors also differed between 2009 and 2015. In 2009, after controlling the related variables, the intention of Korean-Chinese and Chinese-Han married immigrant women to have a second child was higher than that of Vietnamese women, but no such difference was found in 2015. Participation in their local community, first marriage, the gender of the first child, and whether they were living with their parents-in-law were associated with the intention of migrant women having a second child in the 2009 analysis model but these factors were not significant in the 2015 analysis model. In the latter model, the household income, a variable related to economic conditions, has a positive effect on the intention of having a second child. Conclusions: The significance of this study supports adaptation theory by addressing the similarity in the childbirth intention between recently married immigrant women and Korean women.