1. Origins

2. Principles and teachings

3. Influence

4. Temples

5. Schools

6. Contemporary activities

7. References

Vietnamese Confucianism is a framework of principles and philosophy developed by Confucius which has been moulded by the country’s agricultural lifestyle. It is a variant of Confucianism that originated during the Chinese rule in Vietnam, dating back since 111 BCE.^[1] It continues to influence the lives of Vietnamese people today through the ethical teachings that have prominently contributed to the conception of the law. Numerous aspects of everyday life in Vietnam uses Confucian precepts to substitute for the law.^[2] In this way, Confucianism controls social disorder and maintains the relation between people, thus shaping the cultural environment. Confucianism intertwines with the country’s political sense evident by a Confucian court examination system in Vietnam (1075 – 1913). This system was for entry into the civil service, replicating the Imperial examination in China.

The idea stemmed from Confucius was known as Khổng Tử in Vietnamese. Confucius' main purpose for creating the belief was to maintain peace during the war between the states for ruling. The belief spread throughout China and to other countries, including Vietnam which began thousands of years ago, but the official date was not documented.

The beliefs and ideas were developed in China and continued to develop throughout the world. Confucius' central ideas include the importance of behaving correctly and being loyal. These ideas were further reinforced by rites and ceremonies.

Children had to obey their parents, wives were to obey their husbands; in general, the younger people were to obey and respect their elders. Also, education was held to be highly superior and a necessary tool used to continue the advancement of Confucianism. This was all in order to achieve a peaceful and ordered society where each person had a place in the hierarchy and would be able to advance through education, until he was capable of possessing an authoritative role. Therefore, to create a new generation of a stable and structured society. Those that were highly successful would be able to be a part of the group of the Mandarins, which was a non-familial class that was just under the Emperor.^[3] If these beliefs are not followed then it would cause a disorder, not just for society but also for the harmony of man with the universe. ^[4] Each individual was to follow in the footsteps of those that were above them in the hierarchy, thus it was necessary for individual to maintain a good behaviour to set an example for those lower than them in the hierarchy. Where the emperor has to set the ultimate example for all the citizens. The emperor is seen as the "Mandate of Heaven" and is the son of heaven and can do no wrong. ^[5]

A temple was built in 1070 in reverence of Confucius and his leading 72 disciples. The temple is situated in Northern Vietnam, Hanoi and is called the Temple of Literature. Located in South Vietnam in Saigon’s botanical gardens is ‘Temple du Souvenir’ (Temple of Remembrance) which celebrates and solemnly honours Confucius’ birthday every year.^[6]

Confucius generally believed that all people were good but just required some education and for an example to be set to help guide them. It was seen that any society which required force and punishment to enforce proper behaviour was a social system that has been degraded. Confucius stated "Lead the people with governmental measures and regulate them by law and punishment, and they will avoid wrongdoing but have no sense of honor and shame. Lead them by virtue and regulate them by the rules of propriety and they will have a sense of shame, and, moreover, will set themselves right”.

There was an opposing school of thought to Confucianism, called Legalism who believed that people were naturally bad as people only did what they desired out of their pleasure and feared pain and punishment and that without and laws and consequences for bad actions, society would become disordered. They were against education as being a tool used for community improvement.^[5]

Origins

The Chinese had been ruling in Vietnam for over 900 years—since the reign of Chinese Emperor Han Wu-Ti, in 111BC. Independence was found in 939AD, by which point most of the population had already accepted Confucianism. Many writers wrote about Confucianism, specifically Hoàng Ngọc Phách who wrote a book, titled Tố tâm, which revolutionised and modernised Confucianism in Vietnam.

Then, in 1404 the Chinese re-established their ruling in Vietnam again. After 23 years of Chinese ruling, Lê Thái Tổ defeated the Chinese and formed a government that was strongly structured around Confucian beliefs.^[7]

The building of Van Mieu (Temple of Literature) signifies the rapid emergence of Confucianism as a cult in Vietnam, which occurred at a similar time to the peak rise of Confucianism in China as well. This peak period is also known as the "golden age" of King Le Thanh Tong which was followed swiftly by the invasion of the French.^[3]

With the continuing emergence of Confucianism in Vietnam, it produced a highly ordered society. This included the belief of the after death of a person, that their sprits continue to roam around space and their families had to pray and worship them at the family altar. Where liquors, flowers, fruits and incense is offered to bring the family member back.

The familial aspect of Confucianism is also seen throughout many major celebrations throughout the year in Vietnam, including the major event of the year, Chinese New Year, also known as Tết in Vietnamese, where many gifts are given and once again the familial worshipping of passed family members.^[4]

In 1802, Gia Long became emperor in Vietnam. He enforced a strengthening of Confucian centralisation. Gia Long and the emperors after him strongly believed in continuing the Confucian faith and placed themselves as high figures within the Confucian Vietnamese national family.

The entrance of the French ruling during the 19th century lead to a Westernised Vietnam structure of beliefs. Consequently, Confucianism began to decline. With the introduction of a more westernised society came a reform examination system that involved training in the European education system. This forced the Vietnamese people to forget their prior Confucian education and to focus more on studying the morals and values of individual people.

The 5 social relationships were a defining part of Confucianism: subject to ruler, son to father, wife to husband, younger to elder brother and respect between friends. ^[7]

Initially, King Phúc Hy who was an eminent Buddha envisioned the Confucian phenomena. His vision involved Long Ma floating on the yellow river as a black and white figure which indicated to him the extent of the spiritual phenomena that was about to occur. Phúc Hy also taught people to hunt for their own food like raising their own animals, fishing and farming silkworms to make clothes. ^[8] Vietnamese Confucianism originated from the teachings and principles by the Chinese philosopher K’ung Fu Tzu (Latinised to Confucius). At the time of his being (479 – 551 BCE),^[9][10] It was approximately at the end of Chau Dynasty, which was reigned by King Linh Vuong. ^[8] China was divided into opposing states, fighting for power and authority. Confucius was an official in the Chinese court who saw that the lives of the people were put into chaos by this conflict. He left the court to teach principles of respect and obedience to children, parents, husband, wives, students and teachers in order to strengthen social order and moral conduct. The purpose of his teaching was to enable people to live in peace and harmony through a more tightly defined social hierarchy.^[11]

During the one thousand years of Chinese domination in Vietnam,^[2] Confucian philosophy was introduced to the people and its subsequent developments were mirrored. Confucianism began mainly in Northern and Middle Vietnam and subsisted coherently with existing religions under Vietnam’s first independent dynasties, including Dinh, Ly and Tran. Between the change in rule from the Tran to the Ho Dynasty, Confucianism’s influence rapidly expanded from the capital to surrounding districts. During the reign of Le Thanh Ton (1460 – 97)^[2] in the Le Dynasty, Confucianism became the most prominent ideology in Vietnam. The social structure of society was shaped heavily by Confucian values and philosophy.^[12] This continued up until the early twentieth century where the final Confucian court examinations were held from 1915 to 1918 in Northern and Middle Vietnam.^[13]

Principles and teachings

Two fundaments of Confucius’ teachings were obedience and deference. Confucianism is a paradigm for heaven and is formed by reality with the mundane of heaven and Earth. These principles were the underlying code of conduct; that children were to practice filial duties and obey parents without question. The same was for citizens to their rulers, wives to husbands and students to teachers. His teaching is reflected in rituals and ceremonies which have been passed on for generations, shaping Vietnam’s culture and values. At the core of his teaching Confucius also reinforced the three virtues of courage, intelligence and humanity. His philosophy set moral obligations for the people and emphasised that education and learning was the only way for advancement whether it be physical or spiritual. Power was rather attained through knowledge and therefore, intellect solely, could grant an individual with a ‘Mandate from Heaven’ to righteously be in authority.^[21] Confucius’ teachings were social and ethical guidelines which predominantly stayed true to naturality. There was little to no mention of a personal deity or spiritual dimension but instead his doctrines focused on pragmatic and practical aspects of life. Thus, stressing the observance of customs and rituals. Confucius did not believe there was a god or ‘First Cause’ who created all things but rather this had existed from all eternity. He rejected the idea of life after death and placed importance on living the present life with simplicity and harmony. Despite having no belief in a personal deity, Confucius’ theology did have scriptures and traditional rituals. He gathered, edited and rewrote many classics of the Chou period (1100-481 B.C).^[6]

The classics that he worked on included:

1. The Yi Ching (Book of Changes)

2. The Shu Ching (Book of History)

3. The Shi Ching (Book of Odes)

4. The Ch’um Ch’iu (Events in the Province of Lu)

5. The Li Chi (Book of Rites and Ceremonies)

Other books included:

1. The Analects (Saying of Confucius)

2. The Great Learning

3. The Doctrine of Man (Compiled by a disciple)

4. The Works of Mencius (The great successor and disciple of Confucius)^[6]

Influence

Confucianism and its profound influence on the agricultural lifestyle of the people, gave Vietnam a structured hierarchy in society. It encouraged learning and erudition through betterment of the individual. Moral guidelines and ethical teachings allowed for social order and were strictly followed in order to reach peace and harmony. The teachings of Confucius became a foundation for Vietnam’s ceremonial practices. It is taught that filial reverence should be the foremost duty of all Confucianists which has influenced the practice of ancestral worships and prayers. Family altars are a sacred space set up in the homes of Confucianists where anniversaries of births and deaths can be observed through solemnity and prayer. The ancestral spirit is called upon and often offered fruits, flowers, liquors and incense.^[14]

Aspects of Confucianism are observed in many Vietnamese celebrations including the Festival of Mid-Autumn, Arrival of Spring, Children’s Festival and the Festival of Tết. Each of these festivals pay respect to ancestral beings, a key teaching seen in Confucianism, Namely, Tết is the festival of rebirth and renewal and remains as the most important festival practiced in Vietnam. Tết celebrates the start of a new year and is a time of hope and reflection. During this occasion Vietnamese people customarily return to their homeland to worship their ancestors at the family altar or visit their graves. Families reunite to cook and gift special holiday food and red pockets are given to young children as a symbol of good luck for the new year.^[6][14]

Vietnamese society has been referred to as a nation of collectivists due to its common practice of prioritising the group as a whole first, rather than the individuals in it. There are strict unspoken rules that individuals are expected to follow in social situations to not disappoint their group, whether it be family, school or work. Hierarchical structures are often present within these groups, and in particular the Vietnamese hierarchy is based on age and status. This is the rationale to why the eldest is always greeted and served first. At a dinner table the youngest member must invite each member to their meal starting from the eldest first. Such customs originates from Confucianism where the idea of social order is reinforced throughout.^[11]

Confucianism played a significant role in the development of Vietnam into a stratified society. A male-dominated social stratum based on age, rank and title resulted in conservative methods and found women in subordinate roles. Great emphasis was placed on the idea of family unity and thus, an individual’s actions was seen not only as their own but also the responsibility of their family, lineage or village. Many concerns regarding reputation and maintaining ‘face’ caused people to behave in gregarious ways to sustain the wellbeing of the group.^[11]

The traditional hierarchical society consisted of four main groups, with scholar-officials situated in the highest ranking followed by farmers, artisans and merchants. Civil service examinations based on traditional Chinese poetry and philosophy were held to recruit scholar-officials. Passing the triennial examinations was the most prestigious path to authority. The scholar-official position was inheritable and thus examinations were open to all citizens including commoners. However, sons of previous scholar-officials and those of wealthier backgrounds were able to afford years of academic training, giving them the advantage that commoners did not have. This resulted in a perpetual class of generalist administrators.^[11]

Today, Confucianism is believed to divide people into two main categories: the honourable (Quân tử) and the normal (Tiểu nhân). The honourable is the person who has absolute virtue, nobility, dignity and a desire to always correct themselves. Whilst the the normal is completely opposite. ^[8]

Temples

As Confucianism continued to progress in Vietnam, a temple dedicated to praising and empowering Confucianism in Vietnam was built in Hanoi. Today, it is known as Văn Miếu (Temple of Literature). The first ever university in Vietnam was built at the site of this temple in 1076^[3]. Văn Miếu was founded in 1070 by the Emperor Lý Thánh Tông. It is a site that is highly popular for local students to come and pray to Confucius and their ancestors for good grades in school. The temple can also be found pictured on the 100,000d note. ^[15]

In the south of Vietnam, Saigon is another temple dedicated to Confucianism in the botanical gardens known as the Temple of Souvenirs. Confucius' birthday is celebrated there annually.^[4]

Schools

The study of Confucianism lasted for a long time, as it was deeply ingrained into the education system since the first adoption of the Confucian model of government by Lê Thái To. Confucian study that consisted of learning about Confucian classics and ethics continued until the 20th century. Initially, these teachings were only taught to those in the royal family and high officials. In 1252, other students were welcomed to study Confucian learnings. Then, in the 15th century, Confucian belief reached a high point in growth and Confucian focused schools were opened. These schools taught the five key qualities that each individual who believed in Confucius was to possess: humanity, loyalty, civility, wisdom and justice. ^[7]

When entering university, one studying Confucian teachings, there are books available by Sang Ginseng which interprets the words of Confucius. The book is divided into two main sections: The Sutra, which are the words of Confucius and the explanation about the virtue of the noblemen. ^[8]

Contemporary activities

Confucianism has been viewed as a social philosophy rather than a normal religion or cult, as it doesn't have multiple churches for praying, a clergy or a bible.^[3] The attitudes and beliefs are finely ingrained into many individuals, as the teachings have been passed on for generations and generations. ^[4] Usually, up to approximately nine generations ^[16]

It is mostly valued as a traditional source of belief for the expected attitudes and values among the lower class people. For example, they view the family unit as being the most important rather than each individual for themselves and believe that education is the most important to achieve an ordered society so that each individual can live in harmony with the world around them. Also, there is the continuing obligation for the children to respect their parents and their memory, if they were to pass, and to be conscientious in honoring ancestors.^[7] There are strict rules and guidelines that are necessary for social interactions designed to protect the face of the hierarchical family unit. The main person or head of the group is the oldest person, who approves decision in the family and for marriages. ^[11]

In the North of Vietnam, their Confucian views mainly centre around solidarity and hierarchy. In comparison, the South focuses more on egalitarianism, in consequence to communism as their previous generations have had a weakened patronage and the ruler's family was further empowered. ^[11]

References

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