History of Vietnam - Contents
The Vietnamese people represent a fusion of races, languages, and cultures, the elements of which are still being sorted out by ethnologists, linguists, and archaeologists. As was true for most areas of Southeast Asia, the Indochina Peninsula was a crossroads for many migrations of peoples, including speakers of Austronesian, Mon-Khmer and Tai languages. The Vietnamese language provides some clues to the cultural mixture of the Vietnamese people. Although a separate and distinct language, Vietnamese borrows much of its basic vocabulary from Mon-Khmer, tonality from the Tai languages, and some grammatical features from both Mon-Khmer and Tai. Vietnamese also exhibits some influence from Austronesian languages, as well as large infusions of Chinese literary, political, and philosophical terminology of a later period.
The area now known as Vietnam has been inhabited since Paleolithic times, with some archaeological sites in Thanh Hoa Province reportedly dating back several thousand years. Archaeologists link the beginnings of Vietnamese civilization to the late Neolithic, early Bronze Age, Phung-nguyen culture, which was centered in Vinh Phu Province of contemporary Vietnam from about 2000 to 1400 B.C. By about 1200 B.C., the development of wet-rice cultivation and bronze casting in the Ma River and Red River plains led to the development of the Dong Son culture, notable for its elaborate bronze drums. The bronze weapons, tools, and drums of Dong Sonian sites show a Southeast Asian influence that indicates an indigenous origin for the bronze-casting technology. Many small, ancient copper mine sites have been found in northern Vietnam. Some of the similarities between the Dong Sonian sites and other Southeast Asian sites include the presence of boat-shaped coffins and burial jars, stilt dwellings, an d evidence of the customs of betel-nut-chewing and teeth-blackening.
The area now known as Vietnam has been inhabited since Paleolithic times, with some archaeological sites in Thanh Hoa Province reportedly dating back several thousand years. Archaeologists link the beginnings of Vietnamese civilization to the late Neolithic, early Bronze Age, Phung-nguyen culture, which was centered in Vinh Phu Province of contemporary Vietnam from about 2000 to 1400 B.C. By about 1200 B.C., the development of wet-rice cultivation and bronze casting in the Ma River and Red River plains led to the development of the Dong Son culture, notable for its elaborate bronze drums. The bronze weapons, tools, and drums of Dong Sonian sites show a Southeast Asian influence that indicates an indigenous origin for the bronze-casting technology. Many small, ancient copper mine sites have been found in northern Vietnam. Some of the similarities between the Dong Sonian sites and other Southeast Asian sites include the presence of boat-shaped coffins and burial jars, stilt dwellings, and evidence of the cus toms of betel-nut-chewing and teeth-blackening.
According to the earliest Vietnamese traditions, the founder of the Vietnamese nation was Hung Vuong, the first ruler of the semilegendary Hung dynasty (2879-258 B.C., mythological dates) of the kingdom of Van Lang. Hung Vuong, in Vietnamese mythology, was the oldest son of Lac Long Quan (Lac Dragon Lord), who came to the Red River Delta from his home in the sea, and Au Co, a Chinese immortal. Lac Long Quan, a Vietnamese cultural hero, is credited with teaching the people how to cultivate rice. The Hung dynasty, which according to tradition ruled Van Lang for eighteen generations, is associated by Vietnamese scholars with Dong Sonian culture. An important aspect of this culture by the sixth century B.C. was the tidal irrigation of rice fields through an elaborate system of canals and dikes. The fields were called Lac fields, and Lac, mentioned in Chinese annals, is the earliest recorded name for the Vietnamese people.
The Hung kings ruled Van Lang in feudal fashion with the aid of the Lac lords, who controlled the communal settlements around each irrigated area, organised construction and maintenance of the dikes, and regulated the supply of water. Besides cultivating rice, the people of Van Lang grew other grains and beans and raised stock, mainly buffaloes, chickens, and pigs. Potterymaking and bamboo-working were highly developed crafts, as were basketry, leather-working, and the weaving of hemp, jute, and silk. Both transport and communication were provided by dugout canoes, which plied the network of rivers and canals.
The last Hung king was overthrown in the third century B.C. by An Duong Vuong, the ruler of the neighboring upland kingdom of Thuc. An Duong Vuong united Van Lang with Thuc to form Au Lac, building his capital and citadel at Co Loa, thirty-five kilometers north of present-day Hanoi. An Duong’s kingdom was short-lived, however, being conquered in 208 B.C. by the army of the Chinese Qin dynasty (221-207 B.C.) military commander Trieu Da (Zhao Tuo in Chinese). Reluctant to accept the rule of the Qin dynasty’s successor, the new Han dynasty (206 B.C.-A.D. 220), Trieu Da combined the territories under his control in southern China and northern Vietnam and established the kingdom of Nam Viet (Nan Yue in Chinese), meaning Southern Viet. Viet (Yue) was the term applied by the Chinese to the various peoples on the southern fringes of the Han empire, including the people of the Red River Delta. Trieu Da divided his kingdom of Nam Viet into nine military districts; the southern three (Giao Chi, Cuu Chan, and Nhat Nam )included the northern part of present-day Vietnam. The Lac lords continued to rule in the Red River Delta, but as vassals of Nam Viet.
The Chinese Millennium
Vietnamese historians regard Trieu Da as a defender of their homeland against an expanding Han empire. In 111 B.C., however, the Chinese armies of Emperor Wu Di defeated the successors of Trieu Da and incorporated Nam Viet into the Han empire. The Chinese were anxious to extend their control over the fertile Red River Delta, in part to serve as a convenient supply point for Han ships engaged in the growing maritime trade with India and Indonesia. During the first century or so of Chinese rule, Vietnam was governed leniently, and the Lac lords maintained their feudal offices. In the first century A.D., however, China intensified its efforts to assimilate its new territories by raising taxes and instituting marriage reforms aimed at turning Vietnam into a patriarchal society more amenable to political authority. In response to increased Chinese domination, a revolt broke out in Giao Chi, Cuu Chan, and Nhat Nam in A.D. 39, led by Trung Trac, the wife of a Lac lord who had been put to death by the Chinese, and her sister Trung Nhi. The insurrection was put down within two years by the Han general Ma Yuan, and the Trung sisters drowned themselves to avoid capture by the Chinese. Still celebrated as heroines by the Vietnamese, the Trung sisters exemplify the relatively high status of women in Vietnamese society as well as the importance to Vietnamese of resistance to foreign rule.
Following the ill-fated revolt, Chinese rule became more direct, and the feudal Lac lords faded into history. Ma Yuan established a Chinese-style administrative system of three prefectures and fifty-six districts ruled by scholar-officials sent by the Han court. Although Chinese administrators replaced most former local officials, some members of the Vietnamese aristocracy were allowed to fill lower positions in the bureaucracy. The Vietnamese elite in particular received a thorough indoctrination in Chinese cultural, religious, and political traditions. One result of Sinicization, however, was the creation of a Confucian bureaucratic, family and social structure that gave the Vietnamese the strength to resist Chinese political domination in later centuries, unlike most of the other Yue peoples who were sooner or later assimilated into the Chinese cultural and political world. Nor was Sinicization so total as to erase the memory of pre-Han Vietnamese culture, especially among the peasant class, which retai ned the Vietnamese language and many Southeast Asian customs. Chinese rule had the dual effect of making the Vietnamese aristocracy more receptive to Chinese culture and cultural leadership while at the same time instilling resistance and hostility toward Chinese political domination throughout Vietnamese society.
The first and second centuries A.D. saw the rise of a HanViet ruling class owning large tracts of rice lands. More than 120 brick Han tombs have been excavated in northern Vietnam, indicating Han families that, rather than returning to China, had become members of their adopted society and were no longer, strictly speaking, Chinese. Although they brought Chinese vocabulary and technical terms into their new culture, after a generation or two, they probably spoke Vietnamese.
The second century A.D. was a time of rebellion in Giao Chi, Cuu Chan, and Nhat Nam, largely due to the declining quality of the Han administrators, who concentrated their energies on making their fortunes and returning north as soon as possible. Revolts against corrupt and repressive Chinese officials were often led by the Han-Viet families. The fall of the Han dynasty in China in 220 A.D. further strengthened the allegiance of the Han-Viet ruling elite to their new society and gave them a sense of their own independent political power. Meanwhile, among the peasant class there was also a heightened sense of identity fostered by the spread of Buddhism by sea from India to Vietnam by the early third century. The new religion was often adapted to blend with indigenous religions. Buddhist temples were sometimes dedicated to the monsoon season, for example, or identified with the guardian spirit of agricultural fertility. Although ruling-class Vietnamese tended to cling to Confucianism, various local rulers pa tronized the Buddhist religion, thus helping to legitimize their own rule in the eyes of the common people.
After the demise of the Han dynasty, the period of the third to the sixth century was a time of turbulence in China, with six different dynasties in succession coming to power. The periods between dynasties or the periods when dynasties were weak in China were usually the most peaceful in Vietnam. When dynasties were strong and interfered with local rule, the Vietnamese aristocracy engaged in a series of violent revolts that weakened China’s control over its southern territory. A rebellion led by the noblewoman Trieu Au (Lady Trieu) in A.D. 248 was suppressed after about six months, but its leader earned a place in the hearts and history of the Vietnamese people. Despite pressure to accept Chinese patriarchal values, Vietnamese women continued to play an important role and to enjoy considerably more freedom than their northern counterparts.
Political Resistance to the Chinese
The sixth century was an important stage in the Vietnamese political evolution toward independence. During this period, the Vietnamese aristocracy became increasingly independent of Chinese authority, while retaining Chinese political and cultural forms. At the same time, indigenous leaders arose who claimed power based on Vietnamese traditions of kingship. A series of failed revolts in the late sixth and early seventh centuries increased the Vietnamese national consciousness. Ly Bi, the leader of a successful revolt in 543 against the Liang dynasty (502-556), was himself descended from a Chinese family that had fled to the Red River Delta during a period of dynastic turbulence in the first century A.D. Ly Bi declared himself emperor of Nam Viet in the tradition of Trieu Da and organised an imperial court at Long Bien. Ly Bi was killed in 547, but his followers kept the revolt alive for another fifty years, establishing what is sometimes referred to in Vietnamese history as the Earlier Ly dynasty.
While the Ly family retreated to the mountains and attempted to rule in the style of their Chinese overlords, a rebel leader who based his rule on an indigenous form of kingship arose in the Red River Delta. Trieu Quang Phuc made his headquarters on an island in a vast swamp. From this refuge, he could strike without warning, seizing supplies from the Liang army and then slipping back into the labyrinthine channels of the swamp. Despite the initial success of such guerrilla tactics, by which he gained control over the Red River Delta, Trieu Quang Phuc was defeated by 570. According to a much later Vietnamese revolutionary, General Vo Nguyen Giap, Vietnamese concepts of protracted warfare were born in the surprise offensives, night attacks, and hit-and- run tactics employed by Trieu Quang Phuc.
The Chinese Tang dynasty (618-907) instituted a series of administrative reforms culminating in 679 in the reorganisation of Vietnamese territory as the Protectorate of Annam (or Pacified South), a name later used by the French to refer to central Vietnam. The Tang dynastic period was a time of heavy Chinese influence, particularly in Giao Chau Province (in 203 the district of Giao Chi, had been elevated to provincial status and was renamed Giao Chou), which included the densely populated Red River plain. The children of ambitious, aristocratic families acquired a classical Confucian education, as increased emphasis was placed on the Chinese examination system for training local administrators. As a result, literary terms dating from the Tang dynasty constitute the largest category of Chinese loan words in modern Vietnamese. Despite the stress placed on Chinese literature and learning, Vietnamese, enriched with Chinese literary terms, remained the language of the people, while Chinese was used primarily as an administrative language by a small elite. During the Tang era, Giao Chau Province also became the center of a popular style of Buddhism based on spirit cults, which evolved as the dominant religion of Vietnam after the tenth century. Buddhism, along with an expanding sea trade, linked Vietnam more closely with South and Southeast Asia as Buddhist pilgrims traveled to India, Sumatra, and Java aboard merchant vessels laden with silk, cotton, paper, ivory, pearls, and incense.
As Tang imperial power became more corrupt and oppressive during the latter part of the dynasty, rebellion flared increasingly, particularly among the minority peoples in the mountain and border regions. Although the Viet culture of Giao Chau Province, as it developed under Tang hegemony, depended upon Chinese administration to maintain order, there was growing cultural resistance to the Tang in the border regions. A revolt among the Muong people, who are closely related to the central Vietnamese, broke out in the early eighth century. The rebels occupied the capital at Tong Binh (Hanoi), driving out the Tang governor and garrison, before being defeated by reinforcements from China. Some scholars mark this as the period of final separation of the Muong peoples from the central.
Vietnamese, which linguistic evidence indicates took place near the end of the Tang dynasty. In the mid-ninth century, Tai minority rebels in the border regions recruited the assistance of Nan-chao, a Tai mountain kingdom in the southern Chinese province of Yunnan, which seized control of Annam in 862. Although the Tang succeeded in defeating the Nan-chao forces and restoring Chinese administration, the dynasty was in decline and no longer able to dominate the increasingly autonomous Vietnamese. The Tang finally collapsed in 907 and by 939 Ngo Quyen, a Vietnamese general, had established himself as king of an independent Vietnam.
Centuries of Independence
Having driven out the Chinese, Ngo Quyen defeated a series of local rival chiefs and, seeking to identify his rule with traditional Vietnamese kingship, established his capital at Co Loa, the third century B.C. citadel of An Duong Vuong. The dynasty established by Ngo Quyen lasted fewer than thirty years, however, and was overthrown in 968 by a local chieftain, Dinh Bo Linh, who reigned under the name Dinh Tien Hoang. He brought political unity to the country, which he renamed Dai Co Viet (Great Viet). The major accomplishments of Dinh Bo Linh’s reign were the establishment of a diplomatic basis for Vietnamese independence and the institution of universal military mobilization. He organised a 100,000-man peasant militia called the Ten Circuit Army, comprising ten circuits (geographical districts). Each circuit was defended by ten armies and each army was composed of ten brigades. Brigades in turn were made up of ten companies with ten ten-member squads a piece. After uniting the Vietnamese and establishing his kingdom, Dinh Bo Linh sent a tributary mission to the newly-established Chinese Northern Song dynasty (A.D. 960-1125). This diplomatic maneuver was a successful attempt to stave off China’s reconquest of its former vassal. The Song emperor gave his recognition to Dinh Bo Linh, but only as “King of Giao Chi Prefecture,” a state within the Chinese empire. Not until the rise of the Ly dynasty (1009-1225), however, did the Vietnamese monarchy consolidate its control over the country.
Following the death of Dinh Bo Linh in 979, the Song rulers attempted to reassert Chinese control over Vietnam. Le Hoan, the commander in chief of Dinh Bo Linh’s army, seized the throne and successfully repulsed the Chinese army in 981. Ly Cong Uan, a former temple orphan who had risen to commander of the palace guard, succeeded Le Hoan in 1009, thereby founding the great Ly dynasty that lasted until 1225. Taking the reign name Ly Thai To, he moved his capital to Dai La (modern Hanoi). The early Ly kings established a prosperous state with a stable monarchy at the head of a centralized administration. The name of the country was changed to Dai Viet by Emperor Ly Thanh Tong in 1054.
The Great Ly Dynasty and the Flowering of Buddhism
The first century of Ly rule was marked by warfare with China and the two Indianized kingdoms to the south, Cambodia and Champa. After these threats were dealt with successfully, the second century of Ly rule was relatively peaceful enabling the Ly kings to establish a Buddhist ruling tradition closely related to the other Southeast Asian Buddhist kingdoms of that period. Buddhism became a kind of state religion as members of the royal family and the nobility made pilgrimages, supported the building of pagodas, sometimes even entered monastic life, and otherwise took an active part in Buddhist practices. Bonzes became a privileged landed class, exempt from taxes and military duty. At the same time, Buddhism, in an increasingly Vietnamized form associated with magic, spirits, and medicine, grew in popularity with the people.
During the Ly dynasty, the Vietnamese began their long march to the south (nam tien) at the expense of the Cham and the Khmer. Le Hoan had sacked the Cham capital of Indrapura in 982, whereupon the Cham established a new capital at Vijaya. This was captured twice by the Vietnamese, however, and in 1079 the Cham were forced to cede to the Ly rulers their three northern provinces. Soon afterwards, Vietnamese peasants began moving into the untilled former Cham lands, turning them into rice fields and moving relentlessly southward, delta by delta, along the narrow coastal plain. The Ly kings supported the improvement of Vietnam’s agricultural system by constructing and repairing dikes and canals and by allowing soldiers to return to their villages to work for six months of each year. As their territory and population expanded, the Ly kings looked to China as a model for organising a strong, centrally administered state. Minor officials were chosen by examination for the first time in 1075, and a civil service training institute and an imperial academy were set up in 1076. In 1089 a fixed hierarchy of state officials was established, with nine degrees of civil and military scholarofficials . Examinations for public office were made compulsory, and literary competitions were held to determine the grades of officials.
The Tran Dynasty and the Defeat of the Mongols
In 1225 the Tran family, which had effectively controlled the Vietnamese throne for many years, replaced the Ly dynasty by arranging a marriage between one of its members and the last Ly monarch, an eight-year-old princess. Under the Tran dynasty (1225-1400), the country prospered and flourished as the Tran rulers carried out extensive land reform, improved public administration, and encouraged the study of Chinese literature. The Tran, however, are best remembered for their defense of the country against the Mongols and the Cham. By 1225, the Mongols controlled most of northern China and Manchuria and were eyeing southern China, Vietnam, and Champa. In 1257, 1284, and 1287, the Mongol armies of Kublai Khan invaded Vietnam, sacking the capital at Thang Long (renamed Hanoi in 1831) on each occasion, only to find that the Vietnamese had anticipated their attacks and evacuated the city beforehand. Disease, shortage of supplies, the climate, and the Vietnamese strategy of harassment and scorchedearth tactics foiled the first two invasions. The third Mongol invasion, of 300,000 men and a vast fleet, was also defeated by the Vietnamese under the leadership of General Tran Hung Dao. Borrowing a tactic used by Ngo Quyen in 938 to defeat an invading Chinese fleet, the Vietnamese drove iron-tipped stakes into the bed of the Bach Dang River (located in northern Vietnam in present-day Ha Bac, Hai Hung, and Quang Ninh provinces), and then, with a small Vietnamese flotilla, lured the Mongol fleet into the river just as the tide was starting to ebb. Trapped or impaled by the iron-tipped stakes, the entire Mongol fleet of 400 craft was sunk, captured, or burned by Vietnamese fire arrows. The Mongol army retreated to China, harassed enroute by Tran Hung Dao’s troops.
The fourteenth century was marked by wars with Champa, which the Tran reduced to a feudatory state by 1312. Champa freed itself again by 1326 and, under the leadership of Cham hero Che Bong Nga, staged a series of attacks on Vietnam between 1360 and 1390, sacking Thang Long in 1371. The Vietnamese again gained the upper hand following the death of Che Bong Nga and resumed their southward advance at Champa’s expense. Despite their earlier success, the quality of the Tran rulers had declined markedly by the end of the fourteenth century, opening the way for exploitation of the peasantry by the feudal landlord class, which caused a number of insurrections. In 1400 General Ho Quy-ly seized the throne and proclaimed himself founder of the short-lived Ho dynasty (1400-07). He instituted a number of reforms that were unpopular with the feudal landlords, including a limit on the amount of land a family could hold and the rental of excess land by the state to landless peasants; proclamations printed in Vietnamese, rather than Chinese; and free schools in provincial capitals. Threatened by the reforms, some of the landowners appealed to China’s Ming Dynasty (1368-1644) to intervene. Using reinstatement of the Tran dynasty as an excuse, the Ming reasserted Chinese control in 1407.
Renewed Chinese Influence
The Ming administered the country as if it were a province of China and ruled it harshly for the next twenty years. The forced labour of its people was used to exploit Vietnam’s mines and forests solely for China’s enrichment. Taxes were levied on all products including salt a dietary staple. Under the Ming, Vietnamese cultural traditions, including the chewing of betel nut, were forbiddeb, men were required to wear their hair long and women to dress in the Chinese style. Vietnamese Buddhism was replaced at court by Ming-sponsored neo-Confucianism, but Ming attempts to supplant popular Vietnamese religious traditions with an officially sponsored form of Buddhism were less successful.
The Chinese impact on Vietnamese culture was probably as great, or greater, in the centuries following independence as it was during the 1,000 years of Chinese political domination. Much of China’s cultural and governmental influence on Vietnam dates from the Ming period. Other aspects of Chinese culture were introduced later by Vietnamese kings struggling to bring a Confucian order to their unruly kingdom. Chinese administrative reforms and traditions, when sponsored by Vietnamese kings and aristocracy, tended to be more palatable and hence more readily assimilated than those imposed by Chinese officials. Although the Vietnamese upper classes during the Ming period studied Chinese classical literature and subscribed to the Chinese patriarchal family system, the majority of the Vietnamese people recognized these aspects of Chinese culture mainly as ideals. Less exposed to Chinese influence, the peasantry retained the Vietnamese language and many cultural traditions that predated Chinese rule. Other factors also encouraged the preservation of Vietnamese culture during the periods of Chinese rule. Contact with the Indianized Cham and Khmer civilizations, for example, widened the Vietnamese perspective and served as a counterweight to Chinese influence. Vietnam’s location on the South China Sea and the comings and goings of merchants and Buddhists encouraged contact with other cultures of South and Southeast Asia. China, itself, once it developed the port of Guangzhou (Canton), had less need to control Vietnam politically in order to control the South China Sea. Moreover, the Vietnamese who moved southward into lands formerly occupied by the Cham and the Khmer became less concerned about the threat from China.
The Le Dynasty and Southward Expansion
Le Loi, one of Vietnam’s most celebrated heroes, is credited with rescuing the country from Ming domination in 1428. Born of a wealthy landowning family, he served as a senior scholar-official until the advent of the Ming, whom he refused to serve. After a decade of gathering a resistance movement around him, Le Loi and his forces finally defeated the Chinese army in 1428. Rather than putting to death the captured Chinese soldiers and administrators, he magnanimously provided ships and supplies to send them back to China. Le Loi then ascended the Vietnamese throne, taking the reign name Le Thai To and establishing the Le dynasty (1428-1788).
The greatest of the Le dynasty rulers was Le Thanh Tong (1460-97), who reorganised the administrative divisions of the country and upgraded the civil service system. He ordered a census of people and landholdings to be taken every six years, revised the tax system, and commissioned the writing of a national history. During his reign he accomplished the conquest of Champa in 1471, the suppression of Lao-led insurrections in the western border area, and the continuation of diplomatic relations with China through tribute missions established under Le Thai To. Le Thanh Tong also ordered the formulation of the Hong Duc legal code, which was based on Chinese law but included distinctly Vietnamese features, such as recognition of the higher position of women in Vietnamese society than in Chinese society. Under the new code, parental consent was not required for marriage, and daughters were granted equal inheritance rights with sons. Le Thanh Tong also initiated the construction and repair of granaries, dispatched his troops to rebuild irrigation works following floods, and provided for medical aid during epidemics. A noted writer and poet himself, he encouraged and emphasized of the Confucian examination system.
A great period of southward expansion also began under Le Thanh Tong. The don dien system of land settlement, borrowed from the Chinese, was used extensively to occupy and develop territory wrested from Champa. Under this system, military colonies were established in which soldiers and landless peasants cleared a new area, began rice production on the new land, established a village, and served as a militia to defend it. After three years, the village was incorporated into the Vietnamese administrative system, a communal village meeting house (dinh) was built, and the workers were given an opportunity to share in the communal lands given by the state to each village. The remainder of the land belonged to the state. As each area was cleared and a village established, the soldiers of the don dien would move on to clear more land. This method contributed greatly to the success of Vietnam’s southward expansion.
Although the Le rulers had ordered widespread land distribution, many peasants remained landless, while the nobility, government officials, and military leaders continued to acquire vast tracts. The final conquest of Champa in 1471 eased the situation somewhat as peasants advanced steadily southward along the coast into state-owned communal lands. However, most of the new land was set aside for government officials and, although the country grew wealthier, the social structure remained the same. Following the decline of the Le dynasty, landlessness was a major factor leading to a turbulent period during which the peasantry questioned the mandate of their rulers.
In the Confucian world view, emperors were said to have the “mandate of heaven” to rule their people, who, in turn, owed the emperor total allegiance. Although his power was absolute, an emperor was responsible for the prosperity of his people and the maintenance of justice and order. An emperor who did not fulfill his Confucian responsibilities could, in theory, lose his mandate. In practice, the Vietnamese people endured many poor emperors, weak and strong. Counterbalancing the power of the emperor was the power of the village, illustrated by the Vietnamese proverb, “The laws of the emperor yield to the customs of the village.” Village institutions served both to restrain the power of the emperor and to provide a buffer between central authority and the individual villager. Each village had its council of notables, which was responsible for the obligations of the village to the state. When the central government imposed levies for taxes, for corvee labour for public projects, or for soldiers for defense, these levies were based on the council of notables’ report of the resources of the villages, which was often underestimated to protect the village. Moreover, there was a division between state and local responsibilities. The central government assumed responsibility for military, judicial, and religious functions, while village authorities oversaw the construction of public works projects such as roads, dikes, and bridges, which were centrally planned. The autonomy of the villages, however, contributed to the weakness of the Vietnamese political system. If the ruling dynasty could no longer protect a village, the village would often opt for the protection of political movements in opposition to the dynasty. These movements, in turn, would have difficulty maintaining the allegiance of the villages unless they were able both to provide security and to institutionalize their political power. Although it insured the preservation of a sense of national and cultural identity, the strength of the villages was a factor contributing to the political instability of the society as it expanded southward.
Partition of a Dynasty and the Advent of the Europeans
The degenerated Le dynasty, which endured under ten rulers between 1497 and 1527, in the end was no longer able to maintain control over the northern part of the country, much less the new territories to the south. The weakening of the monarchy created a vacuum that the various noble families of the aristocracy were eager to fill. In 1527 Mac Dang Dung, a scholar-official who had effectively controlled the Le for a decade, seized the throne, prompting other families of the aristocracy, notably the Nguyen and Trinh, to rush to the support of the Le. An attack on the Mac forces led by the Le general Nguyen Kim resulted in the partition of Vietnam in 1545, with the Nguyen family seizing control of the southern part of the country as far north as what is now Thanh Hoa Province. The Nguyen, who took the hereditary title chua, continued to profess loyalty to the Le dynasty. By the late sixteenth century the Trinh family had ousted the Mac family and had begun to rule the northern half of the country also in the name of the Le dynasty. The Trinh, who, like the Nyuyen, took the title chua, spent most of the seventeenth century attempting to depose the Nguyen. In order to repulse invading Trinh forces, the Nguyen in 1631 completed the building of two great walls, six meters high and eighteen kilometers long, on their northern frontier. The Trinh, with 100,000 troops, 500 elephants, and 500 large junks, were numerically far superior to their southern foe. The Nguyen, however, were better equipped, having by this time acquired Portuguese weapons and gunpowder, and, as the defending force, had the support of the local people. In addition, the Nguyen had the advantage of controlling vast open lands in the Mekong Delta, wrested from the Khmer, with which to attract immigrants and refugees from the north. Among those who took up residence in the delta were an estimated 3,000 Chinese, supporters of the defunct Ming dynasty, who arrived in 1679 aboard fifty junks and set about becoming farmers and traders. The Nguyen, aided by the Chinese settlers, succeeded in forcing the Khmer completely out of the Mekong Delta by 1749.
After major offensives by the Trinh in 1661 and 1672 foundered on the walls built by the Nguyen, a truce in the fighting ensued that lasted nearly 100 years. During that time, the Nguyen continued its southward expansion into lands held, or formerly held, by the Cham and the Khmer. The Trinh, meanwhile, consolidated its authority in the north, instituting administrative reforms and supporting scholarship. The nobility and scholar-officials of both north and south, however, continued to block the development of manufacturing and trade, preferring to retain a feudal, peasant society, which they could control.
The seventeenth century was also a period in which European missionaries and merchants became a serious factor in Vietnamese court life and politics. Although both had arrived by the early sixteenth century, neither foreign merchants nor missionaries had much impact on Vietnam before the seventeenth century. The Portuguese, Dutch, English, and French had all established trading posts in Pho Hien by 1680. Fighting among the Europeans and opposition by the Vietnamese made the enterprises unprofitable, however, and all of the foreign trading posts were closed by 1700.
European missionaries had occasionally visited Vietnam for short periods of time, with little impact, beginning in the early sixteenth century. The best known of the early missionaries was Alexandre de Rhodes, a French Jesuit who was sent to Hanoi in 1627, where he quickly learned the language and began preaching in Vietnamese. Initially, Rhodes was well-received by the Trinh court, and he reportedly baptized more than 6,000 converts; however, his success probably led to his expulsion in 1630. He is credited with perfecting a romanized system of writing the Vietnamese language (quoc ngu), which was probably developed as the joint effort of several missionaries, including Rhodes. He wrote the first catechism in Vietnamese and published a Vietnamese-Latin-Portuguese dictionary; these works were the first books printed in quoc ngu. Quoc ngu was used initially only by missionaries; classical Chinese or chu nom continued to be used by the court and the bureaucracy. The French later supported the use of quoc ngu, which, because of its simplicity, led to a high degree of literacy and a flourishing of Vietnamese literature. After being expelled from Vietnam, Rhodes spent the next thirty years seeking support for his missionary work from the Vatican and the French Roman Catholic hierarchy as well as making several more trips to Vietnam.
The stalemate between the Trinh and the Nguyen families that began at the end of the seventeenth century did not, however, mark the beginning of a period of peace and prosperity. Instead the decades of continual warfare between the two families had left the peasantry in a weakened state, the victim of taxes levied to support the courts and their military adventures. Having to meet their tax obligations had forced many peasants off the land and facilitated the acquisition of large tracts by a few wealthy landowners, nobles, and scholar–officials. Because scholar–officials were exempted from having to pay a land tax, the more land they acquired, the greater was the burden that fell on those peasants who had been able to retain their land. In addition, the peasantry faced new taxes on staple items such as charcoal, salt, silk, and cinnamon, and on commercial activities such as fishing and mining. The disparate condition of the economy led to neglect of the extensive network of irrigation systems as well. As they fell into disrepair, disastrous flooding and famine resulted, unleashing great numbers of starving and landless people to wander aimlessly about the countryside. The widespread suffering in both north and south led to numerous peasant revolts between 1730 and 1770. Although the uprisings took place throughout the country, they were essentially local phenomena, breaking out spontaneously from similar local causes. The occasional coordination between and among local movements did not result in any national organisation or leadership. Moreover, most of the uprisings were conservative, in that the leaders supported the restoration of the Le dynasty. They did, however, put forward demands for land reform, more equitable taxes, and rice for all. Landless peasants accounted for most of the initial support for the various rebellions, but they were often joined later by craftsmen, fishermen, miners, and traders, who had been taxed out of their occupations. Some of these movements enjoyed limited success for a short time, but it was not until 1771 that any of the peasant revolts had a lasting national impact.
The Tay Son Rebellion
The Tay Son Rebellion (1771-1802), which ended the Le and Trinh dynasties, was led by three brothers from the village of Tay Son in Binh Dinh Province. The brothers, who were of the Ho clan (to which Ho Quy Ly had belonged), adopted the name Nguyen. The eldest brother, Nguyen Nhac, began an attack on the ruling Nguyen family by capturing Quang Nam and Binh Dinh provinces in 1772. The chief principle and main slogan of the Tay Son was “seize the property of the rich and distribute it to the poor.” In each village the Tay Son controlled, oppressive landlords and scholar-officials were punished and their property redistributed. The Tay Son also abolished taxes, burned the tax and land registers, freed prisoners from local jails, and distributed the food from storehouses to the hungry. As the rebellion gathered momentum, it gained the support of army deserters, merchants, scholars, local officials, and bonzes.
In 1773 Nguyen Nhac seized Qui Nhon, which became the Tay Son capital. By 1778 the Tay Son had effective control over the southern part of the country, including Gia Dinh (later Saigon). The ruling Nguyen family were all killed by the Tay Son rebels, with the exception of Nguyen Anh, the sixteen-year-old nephew of the last Nguyen lord, who escaped to the Mekong Delta. There he was able to gather a body of supporters and retake Gia Dinh. The city changed hands several times until 1783, when the Tay Son brothers destroyed Nguyen Anh’s fleet and drove him to take refuge on Phu Quoc Island. Soon thereafter, he met with French missionary bishop Pigneau de Behaine and asked him to be his emissary in obtaining French support to defeat the Tay Son. Pigneau de Behaine took Nguyen Anh’s five-year-old son, Prince Canh, and departed for Pondichery in French India to plead for support for the restoration of the Nguyen. Finding none there, he went to Paris in 1786 to lobby on Nguyen Anh’s behalf. Louis XVI ostensibly ag reed to provide four ships, 1,650 men, and supplies in exchange for Nguyen Anh’s promise to cede to France the port of Tourane (Da Nang) and the island of Poulo Condore. However, the local French authorities in India, under secret orders from the king, refused to supply the promised ships and men. Determined to see French military intervention in Vietnam, Pigneau de Behaine himself raised funds for two ships and supplies from among the French merchant community in India, hired deserters from the French navy to man them, and sailed back to Vietnam in 1789. In the meantime, by 1786 the Tay Son had overcome the crumbling Trinh dynasty and seized all of the north, thus uniting the country for the first time in 200 years. The Tay Son made good their promise to restore the Le dynasty, at least for ceremonial purposes. The three Nguyen brothers installed themselves as kings of the north, central, and southern sections of the country respectively, while continuing to acknowledge the Le emperor in Thang Long. In 1788, however, the reigning Le emperor fled north to seek Chinese assistance in defeating the Tay Son. Eager to comply, a Chinese army of the Qing dynasty (1644-1911) invaded Vietnam, seized Thang Long, and invested the Le ruler as “King of Annam.” That same year, the second eldest Tay Son brother, Nguyen Hue, proclaimed himself Emperor Quang Trung. Marching north with 100,000 men and 100 elephants, Quang Trung attacked Thang Long at night and routed the Chinese army of 200,000, which retreated in disarray. Immediately following his victory, the Tay Son lead er sought to reestablish friendly relations with China, requesting recognition of his rule and sending the usual tributary mission.
Quang Trung stimulated Vietnam’s war-ravaged economy by encouraging trade and crafts, ordering the recultivation of fallow lands, reducing or abolishing taxes on local products, and resettling landless peasants on communal lands in their own villages. Quang Trung also established a new capital at Phu Xuan (near modern Hue), a more central location from which to administer the country. He reorganised the government along military lines, giving key posts to generals, with the result that military officials for the first time outranked civilian officials. Vietnamese was substituted for Chinese as the official national language, and candidates for the bureaucracy were required to submit prose and verse compositions in chu nom rather than in classical Chinese.
Quang Trung died in 1792, without leaving a successor strong enough to assume leadership of the country, and the usual factionalism ensued. By this time, Nguyen Anh and his supporters had won back much of the south from Nguyen Lu, the youngest and least capable of the Tay Son brothers. When Pigneau de Behaine returned to Vietnam in 1789, Nguyen Anh was in control of Gia Dinh. In the succeeding years, the bishop brought Nguyen Anh a steady flow of ships, arms, and European advisers, who supervised the building of forts, shipyards, cannon foundries and bomb factories, and instructed the Vietnamese in the manufacture and use of modern armaments. Nguyen’s cause was also greatly aided by divisions within the Tay Son leadership, following the death of Quang Trung, and the inability of the new leaders to deal with the problems of famine and natural disasters that wracked the war-torn country. After a steady assault on the north, Nguyen Anh’s forces took Phu Xuan in June 1801 and Thang Long a year later.
The Nguyen Dynasty and Expanding French Influence
In June 1802, Nguyen Anh adopted the reign name Gia Long to express the unifying of the country–Gia from Gia Dinh (Saigon) and Long from Thang Long (Hanoi). As a symbol of this unity, Gia Long changed the name of the country from Dai Viet to Nam Viet. For the Chinese, however, this was too reminiscent of the wayward General Trieu Da. In conferring investiture on the new government, the Chinese inverted the name to Viet Nam, the first use of that name for the country. Acting as a typical counterrevolutionary government, the Gia Long regime harshly suppressed any forces opposing it or the interests of the bureaucracy and the landowners. In his drive for control and order, Gia Long adopted the Chinese bureaucratic model to a greater degree than any previous Vietnamese ruler. The new capital at Hue, two kilometers northeast of Phu Xuan, was patterned after the Chinese model in Beijing, complete with a Forbidden City, an Imperial City, and a Capital City. Vietnamese bureaucrats were required to wear Chinese-st yle gowns and even adopt Chinese-style houses and sedan chairs. Vietnamese women, in turn, were compelled to wear Chinese-style trousers. Gia Long instituted a law code, which followed very closely the Chinese Qing dynasty (1644-1911) model. Under the Gia Long code, severe punishment was meted out for any form of resistance to the absolute power of the government. Buddhism, Taoism, and indigenous religions were forbidden under the Confucianist administration. Traditional Vietnamese laws and customs, such as the provisions of the Hong Duc law code protecting the rights and status of women, were swept away by the new code. Taxes that had been reduced or abolished under the Tay Son were levied again under the restored Nguyen dynasty. These included taxes on mining, forestry, fisheries, crafts, and on various domestic products, such as salt, honey, and incense. Another heavy burden on the peasantry was the increased use of corvee labor to build not only roads, bridges, ports, and irrigation works but also pala ces, fortresses, shipyards, and arsenals. All but the privileged classes were required to work on such projects at least sixty days a year, with no pay but a rice ration. The great Mandarin Road, used by couriers and scholar-officials as a link between Gia Dinh, Hue, and Thang Long, was started during this period in order to strengthen the control of the central government. Military service was another burden on the peasantry; in some areas one out of every three men was required to serve in the Vietnamese Imperial Army. Land reforms instituted under the Tay Son were soon lost under the restored Nguyen dynasty, and the proportion of communal lands dwindled to less than 20 percent of the total. Although chu nom was retained as the national script by Gia Long, his son and successor Minh Mang, who gained the throne upon his father’s death in 1820, ordered a return to the use of Chinese ideographs.
Peasant rebellion flared from time to time throughout the first half of the nineteenth century, fueled by government repression and such calamities as floods, droughts, epidemics, and famines. Minority groups, including the Tay-Nung, Muong, and Cham, were also in revolt. Although they were primarily peasant rebellions, some of these movements found support from, or were led by, disaffected scholars or some of the surviving pretenders to the Le throne. Vietnam’s foreign relations were also a drain on the central government during this period. Tributary missions were sent biennially to the Qing court in Beijing, bearing the requisite 600 pieces of silk, 200 pieces of cotton, 1,200 ounces of perfume, 600 ounces of aloes wood, 90 pounds of betel nuts, 4 elephant tusks, and 4 rhinoceros horns. Other missions to pay homage (also bearing presents) were sent every four years. At the same time, Vietnam endeavoured to enforce tributary relations with Cambodia and Laos. In 1834, attempts to make Cambodia a Vietnamese province led to a Cambodian revolt and to Siamese intervention, with the result that a joint Vietnamese-Siamese protectorate was established over Cambodia in 1847. Other foreign adventures included Vietnamese support for a Laotian rebellion against Siamese overlordship in 1826-27.
The most serious foreign policy problem for the Nguyen rulers, however, was dealing with France through the French traders, missionaries, diplomats, and naval personnel who came in increasing numbers to Vietnam. The influnce of missionaries was perceived as the most critical issue by the court and scholar officials. The French Societe des Missions Etrangeres reported 450,000 Christian converts in Vietnam in 1841. The Vietnamese Christians were for the most part organised into villages that included all strata of society, from peasants to landowners. The Christian villages, with their own separate customs, schools, and hierarchy, as well as their disdain for Confucianism, were viewed by the government as breeding grounds for rebellion–and in fact they often were. The French presence did, however, enjoy some support at high levels. Gia Long felt a special debt to Pigneau de Behaine and to his two chief French naval advisers, JeanBaptiste Chaigneau and Philippe Vannier, both of whom remained in the country until 1824. There were also members of the Vietnamese court who urged the monarchy to undertake a certain degree of westernization and reform in order to strengthen itself in the areas of administration, education, and defense. In the southern part of the country, Christians enjoyed the protection of Viceroy Le Van Duyet until his death in 1832. Soon thereafter the Nguyen government began a serious attempt to rid itself of French missionaries and their influence. A series of edicts forbade the practice of Christianity, forcing the Christian communities underground. An estimated ninety-five priests and members of the laity were executed by the Vietnamese during the following quarter of a century.
In response, the missionaries stepped up their pressure on the French government to intervene militarily and to establish a French protectorate over Vietnam. During this period, French traders became interested in Vietnam once more, and French diplomats in China began to express the view that France was falling behind the rest of Europe in gaining a foothold in Asia. Commanders of a French naval squadron, permanently deployed in the South China Sea after 1841, also began to agitate for a stronger role in protecting the lives and interests of the missionaries. Given tacit approval by Paris, naval intervention grew steadily. In 1847 two French warships bombarded Tourane (Da Nang), destroying five Vietnamese ships and killing an estimated 10,000 Vietnamese. The purpose of the attack was to gain the release of a missionary, who had, in fact, already been released. In the following decade, persecution of missionaries continued under Emperor Tu Duc, who came to the throne in 1848. While the missionaries stepped up pressure on the government of Louis Napoleon (later Napoleon III), which was sympathetic to their cause, a Commission on Cochinchina made the convincing argument that France risked becoming a second-class power by not intervening.
By 1857 Louis-Napoleon had been persuaded that invasion was the best course of action, and French warships were instructed to take Tourane without any further efforts to negotiate with the Vietnamese. Tourane was captured in late 1858 and Gia Dinh (Saigon and later Ho Chi Minh City) in early 1859. In both cases Vietnamese Christian support for the French, predicted by the missionaries, failed to materialize. Vietnamese resistance and outbreaks of cholera and typhoid forced the French to abandon Tourane in early 1860. Meanwhile, fear was growing in Paris that if France withdrew the British would move in. Also current in Paris at that time was the rationalization that France had a civilizing mission–a duty to bring the benefits of its superior culture to the less fortunate lands of Asia and Africa. (This was a common justification for the colonial policies of most of the Western countries.) Meanwhile, French business and military interests increased their pressure on the government for decisive action. Thus in early 1861, a French fleet of 70 ships and 3,500 men reinforced Gia Dinh and, in a series of bloody battles, gained control of the surrounding provinces. In June 1862, Emperor Tu Duc, signed the Treaty of Saigon agreeing to French demands for the cession of three provinces around Gia Dinh (which the French had renamed Saigon) and Poulo Condore, as well as for the opening of three ports to trade, free passage of French warships up the Mekong to Cambodia, freedom of action for the missionaries, and payment of a large indemnity to France for its losses in attacking Vietnam.
Even the French were surprised by the ease with which the Vietnamese agreed to the humiliating treaty. Why, after successfully resisting invasions by the Chinese for the previous 900 years, did the monarchy give in so readily to French demands? Aside from the seriousness of the loss of Saigon and the possible overestimation of French strength, it appears that the isolation of the monarchy from the people created by decades of repression prevented Tu Duc and his court from attempting to rally the necessary popular support to drive out the French. In fact, by placating the French in the south, Tu Duc hoped to free his forces to put down a widespread Christian-supported rebellion in Bac Bo, which he indeed crushed by 1865. French missionaries, who had urged their government to support this rebellion, were disillusioned when it did not, especially after thousands of Christians were slaughtered by Tu Duc’s forces following the rebellion. The missionaries, however, had served only as an initial excuse for French intervention in Vietnam; military and economic interests soon became the primary reasons for remaining there.
The French navy was in the forefront of the conquest of Indochina. In 1863 Admiral de la Grandiere, the governor of Cochinchina (as the French renamed Nam Bo), forced the Cambodian king to accept a French protectorate over that country, claiming that the Treaty of Saigon had made France heir to Vietnamese claims in Cambodia. In June 1867, the admiral completed the annexation of Cochinchina by seizing the remaining three western provinces. The following month, the Siamese government agreed to recognize a French protectorate over Cambodia in return for the cession of two Cambodian provinces, Angkor and Battambang, to Siam. With Cochinchina secured, French naval and mercantile interests turned to Tonkin (as the French referred to Bac Bo). The 1873 storming of the citadel of Hanoi, led by French naval officer Francis Garnier, had the desired effect of forcing Tu Duc to sign a treaty with France in March 1874 that recognized France’s “full and entire sovereignty” over Cochinchina, and opened the Red River to commerce. In an attempt to secure Tonkin, Garnier was killed and his forces defeated in a battle with Vietnamese regulars and Black Flag forces. The latter were Chinese soldiers, who had fled south following the Taiping Rebellion in that country and had been hired by the Hue court to keep order in Tonkin. In April 1882, a French force again stormed the citadel of Hanoi, under the leadership of naval officer Henri Riviere. Riviere and part of his forces were wiped out in a battle with a Vietnamese-Black Flag army, a reminder of Garnier’s fate a decade earlier. While Garnier’s defeat had led to a partial French withdrawal from Tonkin, Riviere’s loss strengthened the resolve of the French government to establish a protectorate by military force. Accordingly, additional funds were appropriated by the French Parliament to support further military operations, and Hue fell to the French in August 1883, following the death of Tu Duc the previous month. A Treaty of Protectorate, signed at the August 1883 Harmand Convention, established a French protectorate over North and Central Vietnam and formally ended Vietnam’s independence. In June 1884, Vietnamese scholar-officials were forced to sign the Treaty of Hue, which confirmed the Harmand Convention agreement. By the end of 1884, there were 16,500 French troops in Vietnam. Resistance to French control, however, continued. A rebellion known as the Can Vuong (Loyalty to the King) movement formed in 1885 around the deposed Emperor Ham Nghi and attracted support from both scholars and peasants. The rebellion was essentially subdued with the capture and exile of Ham Nghi in 1888. Scholar and patriot Phan Dinh Phung continued to lead the resistance until his death in 1895. Although unsuccessful in driving out the French, the Can Vuong movement, with its heroes and patriots, laid important groundwork for future Vietnamese independence movements.
Not all Vietnamese resisted the French conquest, and some even welcomed it. The monarchy, through decades of repression, had lost the support of the people; and Tu Duc, in the eyes of large segments of the peasantry, had lost his mandate to rule. He had been able to protect his people neither from foreign aggression nor from an unusually high incidence of natural disasters such as floods, famines, locusts, droughts, and a cholera epidemic in 1865 that killed more than 1 million people. Tu Duc’s repression of Catholics also created a large opposition group ready to cooperate with the French, and those who did were often rewarded with lands vacated during the French invasion. Much of this land, however, was given to French colons (colonial settlers), often in sizable holdings of 4,000 hectares or more. Gradually a French-Vietnamese landholding class developed in Cochinchina. Vietnamese, however, were appointed only to the lower levels of the bureaucracy established to administer the new colony. Seeking to finance the growing bureaucracy, the early admiral-governors of Vietnam viewed the colony as the source of the necessary revenue. Rice exports, forbidden under the monarchy, reached 229,000 tons annually in 1870. Taxes extracted from Cochinchina increased tenfold in the first decade of French control. State monopolies and excise taxes on opium, salt, and alcohol eventually came to provide 70 percent of the government’s operating revenue.
In 1887 France formally established the Indochinese Union, comprising the colony of Cochinchina and the protectorates of Annam, Tonkin, and Cambodia, with Laos being added as a protectorate in 1893. There was a rapid turnover among governors general of the Indochinese Union, and few served a full five-year term. One who did, Paul Doumer (1897-1902), is considered to have been the architect of a colonial system under which Vietnam was politically dominated and economically exploited. Following the partitioning of Vietnam into three parts, the emperor was stripped of the last vestiges of his authority. In 1897 the powers of the kinh luoc (emperor’s viceroy) were transferred to the Resident Superieur at Hanoi, who governed in the name of the emperor. That same year, the Privy Council or Co Mat Vien in Annam was replaced with a French-controlled Council of Ministers. The following year in Annam, the French took over tax collection and payment of officials. Most of the Vietnamese scholar-officials had refused t o cooperate with the French, but those who did were restricted to minor or ceremonial positions. Consequently, Frenchmen were recruited to staff a new, continually expanding bureaucracy. By 1925 there were 5,000 European administrators ruling an Indochinese population of 30 million, roughly the same number used to administer British India, which had a population more than ten times as large. Under the French laws applicable to individuals, Vietnamese were prohibited from traveling outside their districts without identity papers; and they were not allowed to publish, meet, or organise. They were subject to corvee, and they could be imprisoned at the whim of any French magistrate. The colonial police enforced the law through a network of French and Vietnamese agents.
Land alienation was the cornerstone of economic exploitation under the colonial government. By 1930 more than 80 percent of the riceland in Cochinchina was owned by 25 percent of the landowners, and 57 percent of the rural population were landless peasants working on large estates. Although the situation was somewhat better in the north, landless peasants in Annam totaled 800,000 and in Tonkin nearly 1 million. Heavy taxes and usurious interest rates on loans were added burdens on the peasants. More than ninety percent of rubber plantations were French owned. Two thirds of the coal mined in Vietnam (nearly two million tons in 1927) was exported. Manufacturing was limited to cement and textiles, partly to placate French industrialists who saw Indochina as a market for their own goods. Naval shipyards and armament factories built under the Nguyen dynasty were dismantled under the French. Much of the craft industry survived, however, because it produced affordable consumer goods in contrast to imported French goods, which only the French colons or wealthy Vietnamese could afford.
French efforts at education in the early decades of colonial rule were negligible. A few government quoc ngu schools were established along with an Ecole Normale to train Vietnamese clerks and interpreters. A few Vietnamese from wealthy families, their numbers rising to about ninety by 1870, were sent to France to study. Three lycees (secondary schools), located in Hanoi, Hue, and Saigon, were opened in the early 1900s, using French as the language of instruction. The number of quoc ngu elementary schools was gradually increased, but even by 1925 it was estimated that no more than one school-age child in ten was receiving schooling. As a result, Vietnam’s high degree of literacy declined precipitously during the colonial period. The University of Hanoi, founded in 1907 to provide an alternative for Vietnamese students beginning to flock to Japan, was closed for a decade the following year because of fear of student involvement in a 1908 uprising in Hanoi. In Tonkin and Annam, traditional education based on Chinese classical literature continued to flourish well into the twentieth century despite French efforts to discourage it. The triennial examinations were abolished in 1915 in Tonkin and in 1918 in Annam. China, which had always served as a source of teaching materials and texts, by the turn of century was beginning to be a source of reformist literature and revolutionary ideas. Materials filtering in from China included both Chinese texts and translations of Western classics, which were copied and spread from province to province.
Nationalism and Foreign Occupation
A nationalist movement arose in Vietnam in the early 20th century and gained momentum during the Japanese occupation in World War II. The Japanese allowed the French Vichy administration to continue as a figurehead power until March, 1945, when they ousted it and established the autonomous state of Vietnam (comprising Tonkin, Annam, and Cochinchina) under the rule of Bao Dai, the emperor of Annam. The Bao Dai government quickly collapsed, and at the end of World War II, the Viet Minh party (the League for the Independence of Vietnam, a coalition of nationalist and Communist groups), headed by Ho Chi Minh, established a republic with its capital at Hanoi. The Chinese Nationalists, who occupied North Vietnam for seven months after the war (in accordance with a decision made at the Potsdam Conference), did not challenge Ho’s power. The French attempted to reassert their authority in Vietnam following the war, and the British, who occupied South Vietnam, permitted French troops to land and assisted them in suppressing native resistance. In March, 1946, France signed an agreement with Ho Chi Minh, recognising Vietnam as a free state within the Indochina federation and the French Union. French troops were then permitted to replace the Chinese in the north. However, differences immediately arose over whether Cochinchina was included in the independent state of Vietnam; in June, 1946, France supported the establishment of a separate republic of Cochinchina.
War with France
Fighting broke out (November 1946) between Vietnamese and French troops in Haiphong, and French ships shelled the city, killing some 6,000 civilians. The next month the Viet Minh attacked the French at Hanoi, ushering in the prolonged and bloody guerrilla conflict that became known as the French Indochina War (1946–54). In an attempt to win popular support, the French in 1949 reinstalled Bao Dai as the ruler of Vietnam, of which Cochinchina was then recognised to be a part.
Spurred by the Communist takeover of mainland China, which brought Chinese Communist forces to the northern border of Indochina by December, 1949, France concluded a treaty (ratified February, 1950) granting Vietnam independence within the French Union. The new state was promptly recognised by the United States, Great Britain, and other states; meanwhile the Ho regime was recognised by the USSR, Communist China, and other Soviet allies. Except for Thailand (which recognised Bao Dai), the states of Southeast Asia held aloof from both regimes.
Bao Dai failed to win the general support of the Vietnamese, many of whom saw him as a French puppet. Thousands of non-Communists joined the Viet Minh, and the war reached an eventual stalemate, with the French controlling the cities and a few isolated outposts and the Viet Minh occupying most of the countryside. France formally asked U.S. aid for the Bao Dai regime in February, 1950. By 1954, the United States was paying about 80% of the French war costs in Vietnam. The French military situation deteriorated rapidly in early 1954 as Viet Minh forces closed in on Dien Bien Phu, upon which the French had staked the defense of the Red River delta. Dien Bien Phu fell in May, and at the Geneva Conference of 1954, France had to accept disadvantageous terms for an armistice. The truce agreement was signed by representatives of the French Union and of the Viet Minh forces.
As a temporary expedient after the Vietnamese defeat of French forces, Vietnam was divided into two parts along a line approximating the 17th parallel (latitude 17°N). North Vietnam, where the Viet Minh were the strongest, went to the Communist government of Ho Chi Minh, while South Vietnam was placed under the control of the French-backed government of Bao Dai. Freedom of movement between the two areas was to be permitted for a period of 300 days, thereby facilitating the regroupment of Communist forces in the north and non-Communist forces in the south. During this period some 900,000 people, many of whom were Catholics or individuals fleeing the land reform program initiated by the Ho Chi Minh government, migrated south. The unification of the country under one government was to be effected through general elections, later scheduled for July, 1956. These elections, which were considered likely to favour the Communists, were never held; the South Vietnamese government refused to participate on the ground s that it had not signed the Geneva agreements and was therefore not bound by them.
A few months after the partition of Vietnam in 1954, South Vietnam withdrew from the French Union and thus attained complete sovereignty. In a referendum held in October, 1955, the electorate deposed Bao Dai as chief of state and approved the establishment of a republic with Ngo Dinh Diem as president. The republic, proclaimed on October 26, 1955, was recognised as the legal government of Vietnam by the United States, France, Great Britain, and other Western powers. Diem was faced with a war-torn economy and serious political chaos as numerous factions and individuals vied for power. He suppressed the Cao Dai, a religious sect with its own private army (the Binh Xuyen), and the Hoa Hao, an occultist religious group, both of which opposed him. But his authoritarian policies—rigid press censorship, interference with elections, restriction of opposition parties, and mass arrests—drew increasing criticism.
North Vietnam, meanwhile, continued to be dominated by Ho Chi Minh, who maintained good relations with both China and the USSR, receiving enormous aid from both countries while skillfully protecting the independence of his country. A three-year economic rehabilitation program (1958–60) and a five-year plan (1961–66), financed with Soviet and Chinese aid, were aimed at improving both industry and agriculture. Electric power production was increased fifteenfold, new mineral deposits were located, mining operations were expanded, and many new industries were established, especially in Hanoi and Haiphong. Also constructed were a large iron-and-steel complex at Thai Nguyen, a chemical combine at Viet Tri, and a textile complex at Nam Dinh. Much national effort was also devoted to the support of Communist insurgents in South Vietnam (the Viet Cong), who operated under the leadership of the National Liberation Front, an organisation alleged to be indigenous to South Vietnam.
The Vietnam War
By late 1961, the Viet Cong had won control of virtually half of South Vietnam with little local opposition. The United States increased its military and economic aid to combat the Communist threat and at the same time put pressure on President Diem for democratic reforms. In April, 1961, Diem was reelected president, but many voters boycotted the election. Resentment against the government was dramatized by the Buddhist crisis, which erupted in May, 1963, as a result of government persecution. A number of self-immolations by Buddhist monks followed. Large anti-government demonstrations provoked police shootings, mass arrests, and more repressive government measures. These actions, along with the increasing loss of territory to the Viet Cong, prompted Diem’s own military commanders to resort to a coup (November 1, 1963), in which Diem and his brother, Ngo Dinh Nhu (who headed the secret police), were murdered. A period of great political instability followed, with frequent changes in government, mounting d isorders, and continued religious unrest (both Buddhist and Catholic).
In 1964 regular units of the North Vietnamese army began infiltrating into South Vietnam by way of what came to be known as the Ho Chi Minh Trail in Laos. The guerrilla conflict expanded into open warfare. The United States, deeply committed to the support of the non-Communist government of South Vietnam, became increasingly involved militarily, sending troops and then engaging in systematic bombing. The U.S. bombing of North Vietnam began after two U.S. destroyers were reportedly attacked (August, 1964) by North Vietnamese torpedo boats in the Gulf of Tonkin. The bombing was directed at military and industrial targets and extended to Hanoi and Haiphong.
In June, 1965, a military junta came to power with General Nguyen Van Thieu as chief of state and Air Vice Marshal Nguyen Cao Ky as prime minister. Their regime was strengthened by the capture (1966) of Buddhist rebel strongholds in Da Nang and Hue. A new constitution (approved March, 1967) provided for a strong executive and a bicameral legislature. In September, 1967, Thieu and Ky were elected president and vice president respectively. The problems they faced were aggravated by the rapidly accelerating war. Heavy fighting in the rural areas forced thousands of people to seek refuge in the cities, where serious overcrowding ensued. Heavy damage was sustained in the Tet offensive of early 1968, especially in Hue and in the Saigon area.
Later in 1968, the United States, in response to increasing pressure by the American public, began a policy of “de-escalation.” In March, 1968, raids north of latitude 19°N were halted to promote peace negotiations, and in November, 1968, all bombing ceased. Peace talks between the United States and Hanoi were begun in Paris. During this time, South Vietnam had become increasingly dependent upon U.S. aid, which reached massive proportions, and the presence of U.S. troops, whose numbers peaked at almost 550,000 in 1969 dislocated the traditional agricultural economy. Peace talks made little headway, and in early 1970 U.S. “protective action” air strikes against military installations south of latitude 19°N were resumed, as well as air strikes against North Vietnamese forces in Laos and Cambodia.
In October, 1971, President Thieu of South Vietnam was reelected for another four-year term; he ran unopposed as other candidates, fearing a rigged election, refused to participate. In his second term President Thieu faced serious problems. The gradual withdrawal of U.S. troops, which had begun in 1969, adversely affected the economy, bringing a severe recession. At the same time, the endless war fed a raging inflation. In April, 1972, in response to a major Communist drive from North Vietnam, the United States reinstituted mass bombings throughout the country; Haiphong harbor and six other North Vietnamese ports, as well as rivers and canals, were mined and effectively closed to shipping. Heavy, concentrated air strikes (as many as 340 a day) continued, with one temporary halt (October 24–December 18), until December 30, 1972, inflicting enormous damage.
The country’s industrial plant was destroyed, transportation lines were cut, and many non-military targets—including the extensive system of dikes in the Red River delta and numerous residential areas—were hit. Morale nevertheless remained high; damaged transportation facilities were constantly repaired, and “ant tactics” kept supplies laboriously moving from China. Despite the declaration of a cease-fire in January, 1973, fighting continued. While the fighting prevented any attempt at economic recovery in the south, North Vietnam was able to begin reconstruction with foreign aid, and in less than a year the shipyards at Haiphong, the iron- and steelworks at Thai Nguyen, and many small factories were again in operation. In 1974, South Vietnam came into direct conflict with China, which seized the disputed Paracel Islands in the South China Sea. President Thieu gradually assumed dictatorial powers; he abolished local self-government, restricted the press, arrested thousands of suspected Viet Cong sympathizers, and increased the number of executions. Mass protest demonstrations (October, 1974) in Saigon caused Thieu to reorganise his cabinet in an attempt to silence the opposition. In early 1974 the constitution was amended to permit him to seek a third term in 1975, at the same time increasing that term from four to five years. During 1974 Thieu decided to abandon military defense of outlying areas, which were becoming increasingly difficult to hold without the U.S. presence. In January, 1975, the North Vietnamese began a major offensive, and the repeated withdrawal of South Vietnamese troops quickly enabled the North Vietnamese forces to gain a decisive advantage. By April, President Thieu resigned and fled to Taiwan, the remaining government of South Vietnam surrendered, and the North Vietnamese entered Saigon without opposition.
A Reunified Nation
In June, 1976, the country was officially reunited. In the late 1970s and early 1980s, Vietnam expanded its control of Southeast Asia by invading Cambodia (where it toppled the regime of Pol Pot and installed a Vietnamese-backed government) and also by establishing a military presence in Laos. These actions alienated Vietnam from China, its long-time ally, and generally worsened its international relations. In 1979, Vietnam and China fought a brief, but intense border war. Vietnam succeeded in establishing close ties with the Soviet Union during this period, a necessity in consideration of the severe economic difficulties caused by the war. Despite substantial aid from the Soviet Union, Vietnam continued to experience economic problems, exacerbated by a U.S. trade embargo. Economic hardship prompted the flight of great numbers of refugee boat people.
In the late 1980s changes in national leadership resulted in a policy reorientation toward privatisation and efforts to attract foreign investment. In 1991, Do Muoi was chosen as party leader; Vo Van Kiet became premier and Le Duc Anh became president. Relations with China were normalised the same year. By the early 1990s the country had experienced limited success in revitalising its economy, although there was no corresponding attempt to introduce political liberalisation. In 1994 the United States ended its embargo, in response to Vietnamese cooperation in the search for missing American servicemen. A U.S. liaison office was opened in Hanoi early in 1995, and in July the United States extended full recognition to Vietnam. Also in 1995, Vietnam was admitted to the Association of Southeast Asian Nations (ASEAN).
In 1997, Le Kha Phieu took over as general secretary of the Communist party; Phan Van Khai, an economic reformer, became premier, and Tran Duc Luong was chosen as president. Vietnam’s economy was affected by the Asian financial crisis of 1997–98, and the country was forced to devalue its currency. China and Vietnam signed an agreement settling disputes concerning their shared land border in 1999, and the following year demarcated their territorial waters in the Gulf of Tonkin. In 2000, Vietnam and the United States signed an agreement designed to normalise trade relations between the two countries. Le Pha Phieu was replaced as party leader in 2001 by Nong Duc Manh, a moderate regarded as more receptive to further economic reform. There was speculation that Manh, an ethnic Tai, was chosen in part to help ease ethnic tensions that had sparked violence in the Central Highlands. The government has continued to move forward slowly on economic reforms, largely out of necessity. Manh was reappointed party leader in 2006, and Nguyen Tan Dung, a southerner with experience in Vietnam’s security forces, and Nguyen Minh Triet, the party chief for Ho Chi Minh City, became premier and president, respectively.