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Nguyen Thuy Phuong : L’école française au Vietnam de 1945 à 1975 [thèse en ligne]

Nguyen Thuy Phuong a soutenu sa thèse de doctorat en Sciences de l’éducation le 20 septembre 2013 à l’Université Paris Descartes. Sa thèse est désormais en ligne sur le site de Paris Descartes. Elle peut être téléchargée en cliquant sur le titre :

L’école française au Vietnam de 1945 à 1975

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logoUniversitéParisDescartes_SHSanté

L’école française au Vietnam de 1945 à 1975. De la mission civilisatrice à la diplomatie culturelle

Résumé en français :

Ce travail de recherche historique retrace l’évolution de l’école française au Vietnam de 1945 à 1975, en s’appuyant à la fois sur les archives et sur les témoignages d’anciens élèves et professeurs. Dans l’Indochine coloniale, sous couvert de la « mission civilisatrice », les Français instaurent un système éducatif destiné à produire des subalternes, leur crainte étant de créer des « déclassés » menaçants pour l’ordre colonial. Pourtant, en dépit des résistances officielles, les élites vietnamiennes font entrer leurs enfants dans les lycées français réservés en principe aux Européens, s’appropriant en partie ces établissements.

Après la Seconde Guerre mondiale, le Vietnam s’engage dans la voie de l’indépendance, obligeant les Français à repenser leur doctrine scolaire, qui, après avoir cru un moment que la France resterait « l’éducatrice de l’Indochine », se résolvent à un rôle d’accompagnement via la création d’une mission culturelle. Il n’est plus question de limiter l’accès des Vietnamiens aux lycées français mais au contraire de leur ouvrir les portes pour leur proposer un enseignement de haut niveau. La défaite française de Điện Biên Phủ en 1954, qui voit la France se désengager du Vietnam, accélère la mutation de l’ancien système éducatif colonial. En passant sous la tutelle des Affaires étrangères, l’enseignement français au Vietnam devient un instrument de la diplomatie culturelle. Les Français espèrent qu’une présence culturelle assurée notamment par leurs prestigieux lycées leur garantira une influence déterminante. Au Nord, dans la République Démocratique du Vietnam pro-soviétique, le Lycée Albert-Sarraut devient la seule école occidentale à fonctionner dans un État du bloc communiste, et permet aux Français de conserver en pleine Guerre froide un lien privilégié avec un pays considéré en Occident comme un ennemi. Cette expérience unique s’achève en 1965 faute d’entente entre Français et Nord-Vietnamiens sur la nature du lycée. Au Sud, dans la République du Vietnam nationaliste et pro-américaine, la situation reste plus longtemps favorable aux Français. Les élites vietnamiennes se pressent aux portes des lycées français, gages d’un enseignement de qualité et d’un meilleur avenir pour leurs enfants dans un pays en guerre. Pour les Français, cette attirance pour leurs écoles et pour la culture française leur permet de contrer l’influence grandissante des États-Unis, qui investissent lourdement dans la réforme de l’État sud-vietnamien et notamment dans celle du système éducatif. Cependant, les gouvernements sud-vietnamiens, pour des raisons politiques, décrètent à la fin des années 1960 la nationalisation progressive de ces écoles. Après la réunification en avril 1975, tous les établissements français sont rendus au Vietnam. Telle qu’il est raconté par l’histoire « officielle » des archives, le parcours du système d’enseignement français au Vietnam se termine donc par un échec. Au Nord comme au Sud, les satisfactions qu’en retirent les dirigeants français sont minimales. Les élites vietnamiennes ne se sont pas ralliées aux positions françaises. Culturellement, la francophonie au Vietnam régresse dès les années 1950.

En revanche, pour la centaine d’anciens élèves que nous avons interrogés sur cette période de leur vie, le système d’enseignement français est décrit comme un véritable succès, en dépit de parcours familiaux et scolaires particulièrement tourmentés. Leur perception de l’école française est unanimement positive. Ils ont étudié au sein de ces établissements dans une ambiance pacifique, studieuse et égalitaire. Ils reconnaissent à l’école française un rôle fondamental dans la construction de leur personnalité, ainsi que dans leur réussite personnelle au cours de leur existence. C’est grâce à cette école qu’ils sont devenus des êtres « complets », riches de leur double culture. De leur point de vue, l’école française au Vietnam après la colonisation est une réussite. On voit ici, au travers de cette comparaison entre l’interprétation historique et l’interprétation mémorielle de l’école française au Vietnam entre 1945 et 1975, combien histoire et mémoire sont complémentaires dans notre compréhension du passé.

Mots clés : Vietnam, Indochine, France, diplomatie culturelle, école, lycée, enseignement secondaire, politiques éducatives, colonisation, décolonisation

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Résumé en anglais :

 

The French schools in Vietnam from 1945 to 1975: from the civilizing mission to cultural diplomacy

 

Thuy Phuong NGUYEN

PhD on Educational Sciences, University Paris Descartes

Abstract 

This historical research traces the evolution of the French schools in Vietnam from 1945 to 1975, drawing from archives and interviews with former students and teachers. In colonial Indochina, under the guise of the “civilizing mission”, the French established an educational system designed to produce only subordinates, as they feared that a better education would create individuals likely to threaten the colonial order. Yet, in spite of the resistance of colonial authorities, Vietnamese elites always managed to send their children to the local French schools that were, in principle, open only to Europeans.

After World War II, Vietnam embarked on the path of independence, forcing the French to rethink their educational policy in a country that was no longer a colony. After believing for a while that France would remain “the educator of Indochina”, the French accepted to play a supporting role in Vietnamese education through the creation of a cultural mission. There was no longer question of limiting access to French schools: rather, those schools opened their doors wide to Vietnamese students to offer them a high-quality education. The French defeat of Dien Bien Phu in 1954, which resulted in France’s political withdrawal from Vietnam, accelerated the transformation of the former colonial education system. Passing under the tutelage of Foreign Affairs, the French schools in Vietnam became an instrument of cultural diplomacy. The French hoped that their continuing cultural presence, and particularly their prestigious lycées, would grant them a decisive influence in Vietnamese affairs. In the North, in the pro-Soviet Democratic Republic of Vietnam, the Lycée Albert Sarraut became the only western school to operate in a communist nation, allowing the French to maintain a special relationship with a country that the West considered as an enemy. This unique experience was terminated in 1965 due to lack of agreement between the French and the North Vietnamese on the nature of the school. In the South, in the nationalist, pro-American Republic of Vietnam, the situation remained favorable to the French. Vietnamese elites rushed the gates of French schools, which promise them a quality education and a better future for their children in a war-torn country. For the French, the attractiveness of their schools and of French culture allowed them to counter the growing influence of the United States, who were then pushing ahead with reform, especially in the Vietnamese educational system. Nevertheless, the South Vietnamese government, for political reasons, decreed in the late 1960s the gradual nationalization of the French school system. After the Reunification of April 1975, all French schools were returned to the Vietnamese state. As told by the “official” history described in the archives, the story of the French educational system in Vietnam ends in failure. In both North and South Vietnam, French efforts in cultural diplomacy in Vietnam came to naught. Not only the Vietnamese elites did not concur with the French political positions, but the prominence of French language and culture actually decreased in Vietnam from the 1950s onwards.

However, the hundred or so alumni we have interviewed about this period of their lives have described the French school system as a success. Their perception of the French schools is overwhelmingly positive, in spite of all of the personal difficulties and travails caused by the wars. They enjoyed the peaceful, studious and egalitarian atmosphere of the lycées. Today, they praise the fundamental role that these schools played in the construction of their personality and in their lifetime achievements. This schooling made them fully realized human beings, possessors of a rich dual culture. From their point of view, the French schools in postcolonial Vietnam were successful. Through this comparison between the historical and memorial perception of the French educational system in Vietnam between 1945 and 1975, we see how history and memory complement each other for our better understanding of the past.

Keywords : Vietnam, Indochina, France, cultural diplomacy, school, high school, secondary education, educational policies, colonization, decolonization

Profil de Nguyen Thuy Phuong

Notice SUDOC : http://www.sudoc.fr/175621691

Paul Sorrentino’s PhD Thesis presented by Oscar Salemink

© 2011 VTC News
© 2011 VTC News

Dr. Paul Sorrentino had successfully defended his thesis “Áp vong: appliquer l’âme. Rituels non-médiumniques de possession par les morts dans le nord du Vietnam” [translated as “Áp vong: To affix the soul. Non-mediumnic rituals of possession by the dead in the north of Vietnam” by the author himself] at the Sorbonne in Paris, last Friday, November 29th.

Although the thesis has a rather “French” length (496 pp.) I found it a great pleasure to read as it contains wonderful ethnographic descriptions of unusually high quality. For instance, I was blown away by the 60-page ethnographic narrative in the Prélude about a search through possession for the grave of a person called Ông Trượng. The reporting is detailed, lively, precise, and the researcher appears very perceptive of what was said or unsaid, which lexicological register was used; what was done or not done; who looked where or did not look. It was only the first example of compelling ethnography in the thesis that I found highly emotive, having some experience with the importance that many Vietnamese people attach to honoring their dead ancestors or relatives – including those who died in the wars and whose graves are unknown. Sorrentino also dissects and interprets the various meanings of specific words from different registers (everyday Vietnamese, sino-Vietnamese, political vocabulary, Buddhist terms, etc.) in an expert manner.

Áp vong appears to be a relatively recent phenomenon, which might be somewhat comparable to lên đồng [spirit possession linked up with Mother Goddess worship] or gọi hồn [soul calling]. In those two forms of spirit possession, ritual specialists are possessed by deities (lên đồng) or souls of dead people (gọi hồn). There is an abundant literature in various languages (Vietnamese, English, French) about lên đồng, and an emerging literature about gọi hồn (e.g. Heonik Kwon, Mai Lan Gustafsson, Kirsten Endres, Phan Đăng Nhật and myself), but áp vong – a neologism in Vietnamese – has to my knowledge not yet been the object of systematic study. The main difference with the other forms of possession is that with áp vong, the persons to be possessed are not ritual experts themselves (although experts do play a role in guiding the ritual) but relatives or descendants of the dead persons – hence lay people themselves.

The author devotes a chapter to the question how it is possible that this practice emerged and spread so quickly – mostly after 2000 – and offers a detailed picture of the various persons and institutions involved in that process. The possession rituals tend to be only minimally ritualized, and the practice is now being promoted and practiced in “scientific” institutions that claim expertise in extra-sensorial [ngoại cảm] forms of knowing and sensing, and that uses a mix of scientistic and Buddhist discourses. Interestingly, instead of being dismissed as superstition [mê tín dị đoan] some of the institutions enjoy support from the highest echelons of the Party.

Sorrentino uses a constructivist theoretical framework that offers a vocabulary to interpret how the various protagonists (relatives, ritual experts) arrive at a common interpretation of the possession event in situations of utter uncertainty and oftentimes confusion. That (theoretical) framework might evolve further in the future as the practice itself evolves and – perhaps – routinizes and ritualizes. However, the great merit of this thesis is that it offers amazingly insightful – sometimes very intimate – ethnographies of the practice at a stage of formation, and as such it will be of great use to other scholars who may wish to study this phenomenon in the future. The thesis received the highest distinction from the examiners.

I can only hope that Sorrentino’s work will soon become publicly available – not only in French, but also in Vietnamese and English.

Oscar Salemink, Professor in the Anthropology of Asia, 02/12/2013.

Paul Sorrentino : Áp vong / appliquer l’âme. Rituels non-médiumniques de possession par les morts dans le nord du Vietnam [thèse]

2011 VTC News
© 2011 VTC News

Paul Sorrentino, doctorant au Canthel, a soutenu sa thèse intitulée :

Áp vong : appliquer l’âme. Rituels non-médiumniques de possession par les morts dans le nord du Vietnam”, le vendredi 29 novembre à 14h, à la Sorbonne

Jury composé de Richard Pottier (Université Paris Descartes, directeur de la thèse), Bénédicte Brac de la Perrière (CNRS), Oscar Salemink (Université de Copenhague), Anne de Sales (CNRS) et Gilles Tarabout (CNRS).

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Résumé de la thèse :

Dans cette thèse, j’interroge le développement rapide, au Vietnam et dans les années 2000, d’une forme nouvelle de rituel de possession par les morts, appelée áp vong (littéralement : appliquer/apposer l’âme). L’une des particularités de ces séances est que les défunts n’y sont pas incarnés par le spécialiste rituel, qui ne joue qu’un rôle d’encadrement, mais par un client, par l’intermédiaire duquel les autres membres de la famille pourront interroger leurs morts. Après un exposé du contexte d’idées et de pratiques dans lequel ces rituels sont apparus (représentations liées à la personne, conceptions sotériologiques, autres pratiques de possession), je tente de comprendre la place qu’ils prennent dans la société vietnamienne, marquée par une transformation profonde de la relation entre les vivants et les morts liée au traumatisme de la guerre.

Cela m’amène à analyser les aspects politiques de cette innovation rituelle : en effet, la popularisation fulgurante des séances de áp vong a eu pour théâtre des « centres de recherche » créés par des intellectuels vietnamiens se posant en promoteurs de ces pratiques face à un pouvoir central pris entre sa volonté d’éradiquer les « superstitions » et son devoir de prendre en charge la mémoire des victimes de la guerre.

Enfin, pour tenter de comprendre ces rituels, où ceux qui incarnent les morts ne sont ni des médiums, ni des victimes de l’affliction causée par un défunt, et où la possession est constamment en train de se faire et de se défaire (j’accorde une place importante aux séances qui ne « fonctionnent » pas ou mal), j’adopte une approche constructiviste visant à lire la possession autour du possédé plutôt qu’en lui. De là, je propose de considérer la possession comme une épreuve, au sens que la sociologie pragmatique a donné à ce terme : une qualification négociée de la réalité, portant dans ce cas sur l’attribution d’une agentivité (celle d’un défunt) à un corps (celui du possédé).

Source : Canthel EA 4545

Tuan Hoang: Ideology in Urban South Vietnam, 1950-1975 [PhD diss.]

[ndlr] Signalement d’une thèse de doctorat d’histoire soutenue le 26 mars 2013 à l’Université Notre-Dame (Indiana, Etats-Unis). Félicitations à Tuan Hoang pour ce travail qui apporte une pierre supplémentaire au renouveau des études sur la République du Viêt-Nam (Sud).

FDC_Struggle&Development

 Cliquez sur l’image pour l’agrandir (source: Manh Hai Photo Gallery)

Hoang, Tuan: Ideology in Urban South Vietnam, 1950-1975

This dissertation addresses the subject of noncommunist political and cultural ideology in urban South Vietnam during 1954-1975. It contributes to the historiography of the Vietnam War, specifically on the long-neglected Republic of Vietnam (RVN) that has received greater attention in the last decade. The basic argument is that the postcolonial ideological vision of most urban South Vietnamese diverged greatly from that of the Vietnamese communist revolutionaries. This vision explains for the puzzling question on why the communist revolutionaries were far more effective in winning the minds and hearts of Vietnamese in countryside than in cities. At the same time, this vision was complicated by the uneasy relationship with the Americans.

The dissertation examines four aspects in particular. First is the construction of anticommunism: Although influenced by Cold War bipolarity, anticommunism in urban South Vietnam was shaped initially and primarily by earlier differences about modernity and post-colonialism. It was intensified through intra-Vietnamese experiences of the First Indochina War.

The second aspect is the promotion of individualism. Instead of the socialist person as advocated by communist revolutionaries, urban South Vietnamese promoted a bourgeois petit vision of the postcolonial person. Much of the sources for this promotion came from the West, especially France and the U.S. But it was left to urban South Vietnamese writers to interpret and promote what this person ought to be.

The third one concerns the development of nationalism. Urban South Vietnam continued to uphold the views of nationalism developed during late colonialism, such as the elevation of national heroes and the essentialization of Vietnamese civilization. Noncommunist South Vietnamese urbanites were influenced by ethnic nationalism, although they also developed the tendency to look towards other newly independent nations for nationalistic inspiration and ideas about their own postcolonial nation.

The last aspect has to do with the relationship with Americans: The views of urban South Vietnamese on the U.S. were generally positive during the early years of the RVN. But there was also wariness that burst into resentment and anti-Americanism after Washington Americanized the war in 1965. The dissertation looks into two very different urban groups in order to extract the variety of sources about anti-Americanism.

Source : University of Notre-Dame

Table of contents :

  • Acknowledgments – iii
  • Introduction Urban South Vietnam in the American Experience and Historiography – p. 1
  • Chapter One: Vietnamese Communism and Anticommunism Until 1954 – p. 48
  • Chapter Two: The Critique of Communism in Urban South Vietnam – p. 99
  • Chapter Three: Individualism in Urban South Vietnam: Background and Context – p. 168
  • Chapter Four: The Promotion of “Learning To Be Human” – p. 222
  • Chapter Five: The Development and Continuity of Nationalism – p. 334
  • Chapter Six: Perceptions of the U.S. Before the Americanization of the War – p. 408
  • Chapter Seven: The Roots and Growth of Anti-Americanism – p. 464
  • Epilogue – p. 515
  • Bibliography – p. 523

Natalie Newton – A queer political economy of ‘community’: Gender, space, and the transnational politics of community for Vietnamese lesbians (les) in Saigon

[ndlr] Message de Daniel C. Tsang concernant la thèse de doctorat en anthropologie de Natalie Newton sur l’homosexualité féminine au Viêt-Nam. La thèse est en accès libre sur “ProQuest open access”. Message publié sur le site du Vietnam Studies Group, le 16 mars 2013.

Heartfelt congratulations to Natalie Newton – newly minted (2012) Ph.D in Anthropology from University of California, Irvine, for her pioneering study of lesbians in a rapidly developing Vietnam. She offers a sympathetic look into an otherwise-academically neglected subculture while analyzing critically the impact of NGOs. Her dissertation challenges not only liberal notions of the role NGOs play in building civil societies in the developing world but also strikes at conventional views on the globalization of queer identities. She offers a brilliantly contextualized analysis that overarching models of globalization tends to ignore.

Thanks to Natalie, her dissertation is now available on the ProQuest open access site, PQDT Open, where the full-text of her work can be freely downloaded:
http://pqdtopen.proquest.com/#abstract?dispub=3547300

She thanks several academics who are VSG members in her acknowledgements but I am sure we will agree that she, rather than any of us, deserves the the credit for this truly path-breaking work. After all, chapter 5 won the Kenneth Payne Prize in 2012 for graduate work in queer anthropology from the Association for Queer Anthropologists, a division of the American Anthropological Association. Her research was also funded by the Fulbright-Hays Foundation, UC Pacific Rim, Center for Asian Studies (UCI), UCI Department of Anthropology, and the James Harvey Dissertation award.

Dan (Daniel C. Tsang)

MaikaElan
© 2012 Maika Elan
  • A queer political economy of ‘community’: Gender, space, and the transnational politics of community for Vietnamese lesbians (les) in Saigon by Newton, Natalie Nancy, Ph.D., University of California, Irvine, 2012, 471; AAT 3547300

Abstract:

This project is an ethnographic study of how the globalization of LGBT rights through non-governmental organizations (NGOs) interfaces with existing Vietnamese lesbian gender, sexual subjectivities, and community projects that are “hidden in plain sight” in Saigon. Vietnam is one among five “communist-party led” countries, although Vietnam is associated with rapid post-war economic growth and investment opportunity as a kind of “emerging Asian tiger.” Scholars have tracked how these postsocialist socioeconomic changes have facilitated the emergence of new sexual and gender subjectivities in Vietnam. Simultaneously, the global LGBT human rights movement has gained increasing international precedence, especially with the United Nation’s first resolution to protect “sexual orientation and gender identity” as a universal human right in 2010. This study argues that Vietnamese lesbians (self-identified as les) navigate the contingencies of local and global “invisibility” as a community in Saigon in ways that challenge fundamental structures of the NGO-ization of the global LGBT movement. I argue that many Vietnamese les projects do the work of civil society through what I call a queer political economy of ‘community,’ outside of and in spite of the global LGBT movement.

This is the first ethnographic study of Vietnamese female homosexuality. This study triangulates 21 months of ethnographic data from 2006, 2007, 2008, and 2009-2010 in Saigon, video- and audio-recordings of les events, 75 recorded interviews, and Vietnamese popular media. I critique methodological “homo-orientalism” that shaped my research design studying a community that “doesn’t exist” to many institutions. This study is among the first to shed light upon Vietnamese “gender” (giới tính) as a complex gender and sexual subjectivity, which challenges conceptions of “sexual orientation” and “gender identity” used in the global LGBT movement. The les projects highlighted in this study–such as the les -exclusive café, les sport championship, and les charity events–show how prior research on postsocialist civil society may be inadequate to encompass les community formation in relation to the State and the global LGBT movement. This research captures key political and cultural tensions in the growing global LGBT human rights movement, as it assimilates ever more sectors of the developing world.

Table of contents:

LIST OF FIGURES v
LIST OF ABBREVIATIONS AND ORGANIZATIONS vi
A NOTE ON TRANSLATION AND PSEUDONYMS vii
ACKNOWLEDGMENTS viii
CURRICULUM VITAE x
ABSTRACT OF THE DISSERTATION xiii

  • CHAPTER 1: Introduction 1
  • CHAPTER 2: Ethnography of a Community that ‘Doesn’t Exist’: 59

Homo-orientalism and the politics of methodology in my project on Vietnamese les community

  • CHAPTER 3: Lesbophobia and Negative Community Formation: 111

‘Trendy les,’ the State, and Vietnamese womanhood

  • CHAPTER 4: Les Sexual Subjectivity: 174

Giới tính as a gender/sex construct and Come out for les

  • CHAPTER 5: Contingent Invisibility: 211

Space, community, and invisibility for les in Saigon

  • CHAPTER 6: Contingent Visibility: 246

Vietnamese NGOs and the globalization of LGBT human rights

  • CHAPTER 7: In the Name of ‘Les Community’: 304

How les do the work of civil society through a queer political economy of ‘community’?

  • CHAPTER 8: Conclusion 369

BIBLIOGRAPHY 393
APPENDIX A: Contemporary Vietnamese government structure in relation to NGOs 412
APPENDIX B: Timeline of VNGO work leading to LGBT human rights projects 413
APPENDIX C: Sharing Information in Action (SIA) organizational flow chart 415
APPENDIX D: International Lesbian and Gay Association (ILGA) homepage 416
APPENDIX E: Lesbian Games League (LGL) accounting of 2010 games 417
APPENDIX F: Conference Paper: ?Friendship, Family, and Feminism: Transnational Feminist Analysis of the Lives of Les in Hanoi and Saigon? (Newton 2007) 420
APPENDIX G: Conference Paper: ?Les is more: Challenges with Lesbian (les) Inclusion in Vietnam?s LGBT Rights Organizing (Newton 2011) 432
APPENDIX H: Conference Paper: ?Space performativity: Vietnamese lesbian gender and Community space in the production of neoliberal subjectivities (Newton 2012) 445

Source : Vietnam Studies Group