Journal articles on the topic 'French-Vietnamese literatures'

Abstract The tradition of the Vietnamese reception of classical literature has not yet been examined, and this article is the first to venture into this intersection between Classics and Vietnamese studies. In this article, I focus on Phạm Duy Khiêm (1908–74) and his use of Classics to translate and mediate his Vietnamese heritage to his French audience. Phạm lived during a particularly turbulent time in Vietnamese history: he experienced Vietnam as a French protectorate called Annam, he witnessed his compatriots defy French rule and win independence for Vietnam, and he saw the civil war that challenged that new independence. Throughout these changing political contexts, Phạm navigated the politics of polarity that separated the colonizer from the colonized as he struggled to make sense of these supposedly irreconcilable differences between the two, which contested his own intercultural identity. In this article, I argue that Phạm used his classical education and its cultural capital not only to explain Vietnamese culture to his French audience, but also to elevate it as equal, and perhaps even superior, to that of the French and their supposed classical inheritance.

Abstract French colonial rule in Vietnam (1858-1954) resulted in, for the first time, the formal education of Vietnamese girls. By the 1920s a small percentage of young Vietnamese women were enrolled in colonial schools where they learned, in addition to home economics and child rearing, the French language, French history, and French literature. As a result, they were able to read newspapers, novels, and other writings on a variety of subjects and issues. This ability thrust them into the public sphere of political debates in colonial Vietnam. A significant number of these young women were politicized in the process and expressed their political views in a number of ways, including student protests and strikes.

Unlike most Southeast Asian theatres, Vietnam has created a sizeable corpus of scripted spoken dramas that continue to be popular in performance with urban audiences. Initially influenced by French classicism and Ibsenist realism, the Vietnamese spoken drama, kich noi, very quickly adapted to local social realities and survives by readily incorporating topical subjects. While keeping abreast of current social issues, the theatre nonetheless makes use of its multi-cultural heritage, and in any given modern performance one can see the layers of influence – traditional Sino-Vietnamese hat boi/tuong; Vietnamese cheo theatre, Cham dance, French realism, Soviet constructivism and socialist realism, and most recently, western performance art. The Vietnamese playwrights, set designers, directors, and actors have combined aspects of the realistic theatre with the conventions of their suppositional traditional theatre to come up with a hybrid that is uniquely Vietnamese. It is argued that these manifold layers should be regarded as a kind of palimpsest rather than just as pastiche.

The literature on the Vietnam War is large and getting larger. Much of it is ex-traordinarily valuable to students of the conflict. Until recently, however, the literature suffered from a U.S.-centric focus and a tendency to look solely at decision making in Washington. Too few studies have placed U.S. decision making into its wider international context;fewer still have given a voice to the “other side,” the Vietnamese who fought so long and hard to defeatfirst the French and then the South Vietnamese government and its American al-lies. The picture is beginning to change, however, and this article examines several new books that illuminate the Vietnamese side. Although many of the most important findings in these works come not from Vietnamese docu-mentary sources but from Western archives and publications, the authors ap-pear to have made effective use of what Vietnamese material is available. The volumes are worthy entries in the international history of the Indochina wars, and they help set the agenda for future research.

This paper examines how political discourses have changed as scholars seek answers regarding the origins of the Vietnamese people. The origin(s) of the Vietnamese people has long been a subject of debate. Confucian scholars from the fifteenth to the nineteenth centuries claimed themself to be descendants of Han people, the successors of the Han civilization. The colonial scholars (from 1860 to 1945), when using the theory of race, anthropology, and social evolution theory, thought that the Annam people were a hybrid breed, still in the process of evolution, and needed to be enlightened civilized. Indigenous scholars combined the Han ideology of Confucianism and the ideology of the French to claim that the Vietnamese were the descendants of the Hùng Vương. This ideological transformation was aimed at calling for patriotism, fighting against the French, and defending the nation from colonial domination. The results reveal that the process of changing paradigms in Confucian thought through colonialism led to the formation of fictive kinship and the spread of nationalism in Vietnam.

The early 19th century Vietnamese masterpiece, The Tale of Kieu by Nguyen Du, is a story that famously highlights the conflict between the Confucian concepts of filial piety and female chastity, and between personal obligations and personal morality. This paper explores how issues of love and sexual relationships, as portrayed in the Tale of Kieu, influenced the thinking of Vietnamese intellectuals in the early 20th century. Drawing on parallels to Kieu’s plight, it is argued that the Vietnamese, who collaborated with the French, often made sense of their actions in terms of sexual submission and sacrifice as well as being compelled to prostitute themselves for the sake of a higher obligation - in their case to the nation. The portrayal of female sexuality and morality in Nguyen Du’s story continued to be discussed by Vietnamese intellectuals well into the 20th century. This paper charts the course of this debate and the wider discussions relating to sexuality and literature up until the 1945 August Revolution with the aim of showing how closely female chastity, Confucianism, and nationalism, came to be interlinked.

Being colonized by France, Cocochina (the South of Vietnam) was the region where Western literature was introduced into earlier than the North. Truong Minh Ky was considered the first translator of Western literature in Vietnam. His earliest works of translation appeared in 1884. By the early 20th century, introduced to Vietnamese readers were Western literary works not only of French origin but also of British, American and Russian origins; not only poetry, prose but also drama. In the late 19th century, many writers such as Truong Vinh Ky, Huynh Tinh Cua were interested in Chinese literature. In the first decade of the 20th century, a wide variety of Chinese novels were translated into Vietnamese, forming a strong movement of translating "truyen Tau” (Chinese fictions). The remarkable characteristics of the translation of Western literature in Cochinchina were as follows - The newspapers and magazines in “Quoc Ngu” (Vietnamese language written in Latin characters) where the first works of translation were published played very important role. - The translators were greatly diverse, coming from different social and cultural backgrounds. - More translation was made on prose. Novels of martial arts, historical stories, novels of heroic deeds attracted the attention of the translators and the publishers. Therefore, they were translated much more than romance novels were, because of their compatibility with popular audience. - By translating the works of Western literature, the writers tried to express new concepts of humanism, such as women rights, or gender issues. Translated literature in Cocochina in the late 19th and early 20th centuries reflects a paradox: Western influences started to leave their marks but the Chinese influence was still strongly engraved. However, this was a remarkable step in the journey of modernization of national literature. Through these early translated works, new literary genres were introduced and Vietnamese readers gradually became familiar with them. Translation experiences were the first steps for Cocochina writers to achieve thorough understanding, to learn Western writing techniques and styles, which helped them become the pioneers of new literature in Vietnam.

In recent Franco-Vietnamese literature written by descendants of immigrants, the liminality of exile is portrayed in all its complexity through migrant bodies – that of parents’ bodies – and through political and social bodies – linked to History and the Việt Kiều’s positionality in French society. The experience of external movement becomes an internal one, creating porosity between the outside and the body, self and others, places and times. This article argues that, in Minh Tran Huy’s Voyageur malgré lui and Doan Bui’s Le Silence de mon père, by representing their family’s migration, both authors present the silenced histories of the Vietnamese community in France. In order to do so, Tran Huy and Bui first focus on uncovering and writing the stories of their silent fathers: through their embodiment of exilic history, the fathers transmit the wound of their immigrant condition to their daughters. Consequently, daughters come to manifest similar bodily expressions of traumas they have not experienced and know little about. The fathers’ histories are eventually voiced and re-invested by the second generation. This shows how the unearthing of their fathers’ life stories is also about reappropriating a dual identity as well as making Asian diasporic perspectives and histories visible, notably to create new avenues of representation for French individuals of Asian descent.

Some of you know that my grandfather was a cook for the British in Kenya, and though he was a respected elder in his village, his employers called him “boy” for much of his life.—Barack Obama, president of the United States, speaking to the Parliament of Ghana, Accra, 11 July 2009How do you say khaki in fourteen languages? assuming that the answer is, in most cases, more or less khaki, what might that word mean? This question occurred to me three years ago as I was sitting in my Minnesota office with a student—a brilliant sophomore economics major from Hanoi—trying to understand a thorny text from Cameroon. The text before us was the Vietnamese translation of Ferdinand Oyono's landmark 1956 francophone anticolonial novel Une vie de boy, which I had been pondering for years. A central figure in the novel, the village's French commandant, was often depicted in “son short kaki” (“his khaki shorts”). Though I don't speak Vietnamese, I could make out enough of its modified Latin alphabet to recognize kaki several times in the 1997 translation. In seeking its Vietnamese meaning, I knew that at least six languages were already in play: kaki came to Oyono's French from English, which got the word in the mid-nineteenth century from Hindi-Urdu (where it means dust-colored), which got it from the Persian (transliterated “khakeh”), meaning dust (“Khaki”). What is more, Oyono's novel purports to be translated from the Ewondo, where kaki certainly meant something too. But in Vietnamese? My instinct was that khaki, at least in Vietnam, would signify what it did in Cameroon: the iconic colonial oppressor's fabric. But when my student, Phuong Vu, saw the word in Vietnamese, she immediately searched for an image on her laptop, then showed me a photo of the great anticolonial leader of Vietnam: the khaki-wearing Ho Chi Minh. Seeking a further data point, I asked my dean, the Somali scholar Ahmed Samatar, what khaki meant in his mother tongue. His reaction, too, was instant: “my grandfather was the first man in our village to wear khaki: it signifies modernity!” Khaki: one word, worldwide. But clearly not a monosignifying word, since it means, at minimum, dust, dust-colored, modernity, colonization, and anticolonial resistance. To paraphrase Langston Hughes, what kind of a translation can you make out of that?

Of the fourteen translations of Ferdinand Oyono's une vie de boy published to date, the Vietnamese translation, Đới Làm bồi, dates last, despite Vietnam and Cameroon's shared past under French colonialism. Nguyễn Như đat, the novel's Vietnamese translator, had anticipated that his version, published in 1997, would not find much of a market. The translator's pessimism was warranted, since the Vietnam of the late 1990s drastically differed from the two Vietnams of 1956, when Oyono's novel was originally published. Partitioned after the 1954 Geneva Accords and fighting against each other in the Second Indochina War, the Democratic Republic of Vietnam in the north and the Republic of Vietnam in the south were unified at the war's end, in 1975, under a socialist government. But since 1986 Vietnam has been engaged in the capitalist world market, albeit under the banner of socialism. Given this context of market socialism, the Vietnamese translation of Oyono's anticolonial novel seems to have lagged temporally: it was published at a time when literary translations in Vietnam began trending away from anticolonialism and toward, for example, Raymond Carver's minimalism, Haruki Murakami's surreal handling of alienation, and, more recently, Vladimir Nabokov's perversely defamiliarizing style.

Reviews of viet thanh nguyen's the sympathizer (2015) regularly cite the vietnamese-french-american protagonist's self-characterization: “I am a spy, a sleeper, a spook, a man of two faces” (1). A less-cited version of the same characterization appears later in the novel: “I am a lie, a keeper, a book. No! I am a fly, a creeper, a gook. No! I am—I am—I am—” (325). Nguyen's unnamed narrator, a Northern Vietnamese spy with Southern sympathies, has exploited, betrayed, and even murdered his own. If the above statements are any indication, this Cold War history of slippery allegiances takes an existential toll. But the second statement adds a layer of intrigue. With rhyme, anaphora, and considerable theatrical aplomb, it transmutes ethnic duplicity into literary figuration and casts the narrator as another murderer with a fancy prose style. Murder and style, though, are not Nguyen's only connection to Vladimir Nabokov, whom Mark McGurl takes as iconic of the “codification and intensification of modernist reflexivity in the form of … ‘metafiction’” (9). Like Lolita and much of Nabokov's other fiction, The Sympathizer and many of Nguyen's writings hold up that special mirror of “modernist reflexivity.” For Nguyen, however, the chance to wield this mirror comes with the added responsibility of being a Vietnamese American author writing about Vietnamese America. Hence, if Nabokov's iction delivered “an elaborately performative ‘I am’” that enabled his “programmatic self-establishment” (10), Nguyen's equally performative “I am” instantiates not only an authorial program but also a political program of ethnic representation.

Purpose Vietnam’s 11th National Party Congress prioritised integration, modernisation and industrialisation as the new key orientations for Vietnam. It outlined Vietnam’s integration with the world, not only economically, but also in terms of the social, cultural, educational, scientific and technological areas that can support social and economic development and sustainability. Vocational education has been recognised as pivotal to the nation’s sustainable workforce development and transformational changes. The purpose of this paper is to analyse how foreign approaches and practices have been filtered and appropriated to bring about sustainable development and transformational changes for Vietnamese vocational education. Design/methodology/approach The paper is derived from a study that involves documentary analysis, observation and semi-structured interviews with vocational learners and staff across three different vocational education and training (VET) sites in Vietnam. The overall study includes three vocational education providers and 22 participants altogether, but this paper involves observation and semi-structured interviews with eight participants, including one leader, two teachers and five students. It focusses on a Germany-funded vocational college in the northern central area of Vietnam that came under the management of the Ministry of Labour, Invalids and Social Affairs, and the local province where the college located. Findings The findings of the study show a critical need to develop a new “Vietnamese VET pedagogy” that filters international influences and flexibly and creatively combines them with the existing local pedagogy. To meet the local and global demands and bring transnational changes for Vietnamese vocational education, new VET pedagogies need to align with both Vietnamese historical and political situations, especially the emergent demands of the open market socialist economy and to capitalise on international influences – Confucian, French, Soviet and Western. Such a balance will ensure Vietnam makes use of both international forces and local strengths for sustainable development and transformational changes rather than passive dependence on foreign practices. Research limitations/implications The research provides valuable insights into the appropriation of foreign practices and principles in Vietnamese vocational education. However, it focusses only on three vocational education sites in central Vietnam. Further studies with larger scale of participants and across a variety of vocational education settings including public and private institutions, community centres and family workshops will offer broader findings related to this important topic. Practical implications The study suggests practical implications for institutions to deal with the challenges associated with the adaptation of international forces into the vocational education context in Vietnam. It outlines the transformational changes in pedagogical practices related to the increased requirement to move from the traditional didactic teaching to more self-directed learning, to meet the requirements of a modern vocational education system. Originality/value This study provides unique insights into the practices and challenges of filtering foreign VET practices and principles to bring about transformational changes in Vietnamese vocational education. It, therefore, responds to the paucity of literature in this area. In addition, it examines internationalisation in Vietnamese VET, an under-researched area in the field of internationalisation of education as most of the literature in this field concentrates on the higher education sector.

AbstractA consensus on three claims has emerged in literature that explores the relationship between Confucianism and democracy: democracy is not the exclusive property of Western liberalism, Confucianism and liberalism are opposed, and democracy in East Asia would be best buttressed by Confucianism, not liberalism. Why, then, does Phan Chu Trinh (1872–1926), Vietnam's celebrated nationalist of the French colonial period, argue that liberalism and democracy are Western creations that cannot be decoupled, and, if adopted by the Vietnamese, will allow Confucianism to find its fullest expression? The answer is that Trinh ignores liberalism's individualism while celebrating other aspects of liberalism and Western civilization. Trinh's interpretation of Western ideas, although naive, is a creative one that offers political theorists a lesson: it may be useful to view foreign ideas as foreign, to interpret them generously, and to import the creative distortion to revive our own cherished, yet faltering, traditions.

This article examines the strategy of literary spatialization employed by colonial subjects to imaginatively engage with colonial civilizing projects. It analyzes twelve adventure stories written between the 1910s and 1920s by colonial Vietnamese reformed scholars, whose lives were impacted by the pan-Asian reform movements that swept Japan, China, and Vietnam between the 1860s and 1900s. They reflected their experiences with Enlightened civilization as they were pushing for vernacularization and modernization through translating the Chinese transculturation of Japanese texts into Latin-basedquốc ngữscript while constructing a national literature. Adventure tales and travelogues were considered suitable for aspiring writers to translatively imitate Western literature as presented in Chinese translation of Japanese texts. The authors negotiated with the French version of Enlightened Civilization by employing two East Asian literary tropes: the dangerous but exciting Rivers-and-Lakes World, where the protagonist ventures to search forvăn minh, and the peaceful and other-worldly Peach Blossom Spring utopia, where the true qualities ofvăn minhare realized. These stories reveal colonial subjects’ admiration for and anxiety regarding the Frenchmission civilisatrice, and their literary efforts to imagine a Vietnamesevăn minhthat would both impress and surpass the original models.

Southern Vietnam was reclaimed by the Vietnamese in the mid-seventeenth century. They first brought their folk Buddhism and various popular religions to new land; however, the bureaucratic system then forced the Chinese Han–Song dynasties’ institutionalized and politicalized Confucianism on the population. The arrival of the Chinese from overseas since the late seventeenth century marked the introduction of Qing Confucianism into Southern Vietnam, shaping the pro-Yangming studies among local literati. Many writers claim that Qing Confucianism had no impact on Vietnam. Obviously, however, these writers ignored the diversity of Vietnamese Confucianism in the new frontiers in the South. Qing Confucianism was truly absorbed into many aspects of life among the local gentry, popularizing the so-called pro-Yangming studies.The article aims to study the transmission, contestation, transformation, and manipulation of Qing Confucianism in Southern Vietnam by penetrating deeper into the life, career, mentality, merits, and influence of local Confucianists and reviving the legacies of practical learning in local scholarship. The research discovers that the practical learning of Qing Confucianism dominated the way of thinking and acting of local elites, affecting ideological, educational, cultural and socio-economic domains of local society. However, the domination of the classical Confucian orthodoxy and the lack of state-sponsored institutionalization in late feudal periods, as well as the later overwhelming imposition of Western civilization under French colonial rule, seriously challenged and downgraded the impacts of Qing Confucianism in Vietnam. Therefore, Yangming studies were once transmitted but had limited impact on Vietnam.

“The Sea and the Kingfisher” (French: La Mer et le martin-pêcheur) is a special novel written by Bui Ngoc Tan. This work is not only the pride of contemporary Vietnamese literature in general and Hai Phong literature in particular when it won the Henri Queffenlec Award in France in 2012; but also the stamp of the author's journey "resurrection of the dead", after more than 5 years of imprisonment and 20 years of torture of reading and writing. Because of his special circumstances, social change is always reflected in Bui Ngoc Tan’s work. “The Sea and the Kingfisher” is the same as a little cosmos, a panoramic discourse reflecting all of the love and sorrow of a generation having to face so many incidents and ideological conflicts. Above all of the limited literature, “The Sea and the Kingfisher” is a worthy writing. This is seen as a realistic novel, straight and steady, which exposes a world that is still deep in darkness, beneath the golden and glamorous slogan. There are honest people buried deep in the bottom, crumpled and writhed, silently alive, and silently dead. "Belles-lettres" of Bui Ngoc Tan, is a chord of many "words" that were invoked from thousands and thousands of lives of anonymity in the same era. It is both pristine, bitter, and a sigh of pain, laden with deep thoughts. It's also the crystallization of the love of life and faith, thus the aspiration of social transformation. Using the sociocriticism, the writer focuses on researching the relationship between life and the working life of Bui Ngoc Tan through his works. And then, we will reach a deeper understanding of the value of Bui Ngoc Tan's literary heritage, the morality or the self-consciousness of the writer's social role, and the aspirations to improve society by literature that he cherished all life.

Purpose – The purpose of this paper is to explore the field of accounting as a nexus between the rise of industrial societies, strategies of elites to preserve and reproduce privilege, practices of state control and the external forces of colonisation and globalisation. The authors explore this field in the context of Cambodia which embodies a particularly diverse range of internal and external influences. Design/methodology/approach – A qualitative research approach is employed. The research methods were an analysis of secondary sources and interviews with key officials former Head of State and academics. An effort was made to interview Khmer Rouge survivors about the nature of the accounting practices, class and state control. Findings – During the pre-colonial and the period of French colonial influence, there was relatively accounting practice or distinctive professional bodies. Under the Khmer Rouge there was both a clear rejection of individuals with accounting skills while there were some attempts to use of elements of accounting as tools of central control. This use of accounting as a tool of control was further normalised under Vietnamese rule and socialism. Following the restoration of independence there was some French influence on the growth of institutional and practices of accounting. However, these institutions and practices have been modified and refined by recent growth of international accounting firms and the Association of Chartered Certified Accountants. Research limitations/implications – This paper has significant implications for understanding the nature and development of the accounting in developing countries, recognising both national and internal influences. Practical implications – This paper has practical implications for understanding the nature and changes associated with the accounting profession in a global context. Originality/value – This paper adds new literature on accounting which recognises the nexus of interests, practices and institutions associated with the field of accounting.

Abstract A number of studies on transitivity systems of languages have been conducted in the field of Systemic Functional Linguistics. Different linguists have described the transitivity systems of English, French, German, Japanese, Tagalog, Chinese, Vietnamese, Telugu, and Pitjantjatjara, adopting an upward approach which is not effective enough for discourse analysis. So far, there has been no description of the transitivity system of Myanmar in literature. The purpose of this paper is to put forward a clear description of the transitivity system of Myanmar that functions as one of the clause analysis methods from the experiential perspective. To construct a workable transitivity system of Myanmar, the present study follows He’s (forthcoming) (He, Wei. forthcoming. Categorization of experience of the world and construction of transitivity system of Chinese) new description of the Chinese transitivity system containing 32 types of processes that represent our experience of the world. Unlike previous studies, He (forthcoming) proposes autonomous and influential processes of action, mental, and relational clauses with no description of ergativity hypothesized by Halliday (1985) (Halliday, Michael Alexander Kirkwood. 1985. An introduction to functional grammar. London: Arnold) and Matthiessen (1995) (Matthiessen, C. M. I. M. 1995. Lexicogrammatical cartography: English systems. Tokyo: International Language Sciences Publishers). This new model is more comprehensive and effective than previous ones because it adopts a downward approach which can smoothly be applied to discourse analysis. In this paper, the transitivity analysis of Myanmar clauses is performed in accordance with the theories put forward by He (forthcoming) and the semantic configurations of 32 processes in Myanmar transitivity system are illustrated with authentic examples. Findings show that the proposed transitivity system of Myanmar can analyze clauses effectively and it is compatible with the discourse analysis of Myanmar. These findings will make an important contribution to further study of the systemic functional grammar of Myanmar.

Tony Day and Maya H.T. Liem (eds), Cultures at war: The Cold War and cultural expression in Southeast Asia (Manneke Budiman) Fox, Richard, Critical reflections on religion and media in contemporary Bali (Martin Ramstedt) Faisal S. Hazis, Domination and contestation: Muslim bumiputera politics in Sarawak (Gerhard Hoffstaedter) Liesbeth Hesselink, Healers on the colonial market: Native doctors and midwivesin the Dutch East Indies (Leo van Bergen) May Ingawanij and Benjamin McKay (eds), Glimpses of freedom: Independent cinema in Southeast Asia (Katinka van Heeren Laura Jarnagin (ed.), The making of the Luso-Asian world: Intricacies of engagement (Hans Hägerdal) J.J.P. de Jong, Avondschot: Hoe Nederland zich terugtrok uit zijn Aziatisch imperium (William H. Frederick) Eben Kirksey, Freedom in entangled worlds: West Papua and the architecture of global power (Pieter Drooglever) Lev, Daniel S., No concessions: The life of Yap Thiam Hien, Indonesian human rights lawyer (Gerry van Klinken) Rémy Madinier, L’Indonésie, entre démocratie musulmane et Islam intégral: Histoire du parti Masjumi (1945-1960) (Chiara Formichi) Rod Nixon, Justice and governance in East Timor: Indigenous approaches and the ‘New Subsistence State’ (Hans Hägerdal) Philippe M.F. Peycam, The birth of Vietnamese political journalism: Saïgon 1916-1930 (Pierre Brocheux) Harry Poeze, Madiun 1948: PKI bergerak (Avsi Warman Adam) Ronit Ricci, Islam translated: Literature, conversion, and the Arabic cosmopolis of South and Southeast Asia (William Cummings) Sokhieng Au, Mixed medicines: Health and culture in French colonial Cambodia (Leo van Bergen) Kobkua Suwannathat-Pian, Palace, political party and power: A story of the sociopolitical development of Malay Kingship (A.J. Stockwell) G. Teitler, Op het koloniale oorlogspad; De strijd tegen Moslim-fundamentalisten ter Westkust van Sumatra (1817-1838), vergeleken met de Russische verovering van Tjetsjenië en Dagestan (1817-1859) (Joshua Gedacht) Gerard Termorhuizen, Realisten en reactionairen: Een geschiedenis van de Indisch-Nederlandse pers 1905-1942 (Pieter Drooglever) Tjien Oei (ed.), Memoirs of Indonesian doctors and professionals 2; More stories that shaped the lives of Indonesian doctors (Vivek Neelakantan) Tomomi Ito, Modern Buddhism and Buddhadāsa Bhikkhu: A social history (Justin McDaniel) Geoff Wade and Li Tana (eds), Anthony Reid and the study of the Southeast Asian past (Henk Schulte Nordholt) Roxana Waterson and Kwok Kian-Woon (eds), Contestations of memory in Southeast Asia (Kevin Blackburn)

Vietnamese writers living in France such as Linda Le or Thuan have integrated into the stream of contemporary European literature. They delved into the lives and the fate of Vietnamese refugees who had migrated to France, of “Étranges étrangers” (as called by Linda Le), of those who did not belong anywhere, of people with no roots. Thus, Linda Le and Thuan reflected the ambivalences in the national identities of immigrants. One of the main factors that lead to these ambivalences in the national identity of immigrants is religious interaction. Vietnamese religions (indigenous religions and the three religions Taoism, Buddhism, and Confucianism) have deep traces in the minds of Vietnamese people, influencing their thoughts and behavior, giving them a perception of the world and the way of life. Despite being surrounded by Christian culture, they never considered themselves to be purely French. They also did not identify themselves as immigrant minorities. They can be called “Étranges étrangers”, those that live between two religions and two cultures. This paper examines the relationship of religious interaction and national identity in the image of Vietnamese refugees in France and explores the ambivalence and ambiguity in their ideas about national identity. Received 29thDecember 2019; Revised 18thApril 2020; Accepted 20th April 2020

Eating habits appears to be an important determinant of dietary intake and may consequently influence overweight and obesity. Understanding the relationship between the nutritional status and eating habits is necessary for effective prophylaxis and intervention of overweight/obesity in adolescents. The purpose of this study is to analyze the association of some eating habits with overweight and obesity among adolescents at the age of 11-14 from 9 junior high schools in Hanoi city to help design a model for predicting overweight and obesity from eating habits. A case-control study was conducted on 222 overweight/obese adolescents and 616 normal-weight adolescents (according to International Obesity Taskforce standards, IOTF). Research results indicated that protective factors of overweight and obesity include snacking; snacking at least 2 hours before or after a main meal; consumption of milk and dairy products in snacks; sensory liking for fruit. Risk factors include sensory liking for fat, sensory liking for sweet, sensory liking for fast food, sensory liking for carbonated soft drinks, skipping breakfast, and snacking before bed. The best predictive model of overweight and obesity s built from logistic regression analysis including 8 of the above eating habits with AUC (Area Under the Curve) value of 0.931. Thus, eating habits are closely related to overweight and obesity among 11-14 year-old adolescents in Hanoi. Keywords Eating habits, overweight, obesity, adolescence, risk factor. References [1] A.S. French, M. Story and C.L. Perry, Self-esteem and obesity in children and adolescents: a literature review, Obesity Research 3 (1995) 479-490. https://doi.org/10.1002/j.1550-8528.1995.tb00179.x[2] E.A. Finkelstein, C.J. Ruhm, and K.M. Kosa, Economic causes and consequences of obesity, Annual Review of Public Health 26 (2005) 239-257. https://doi.org/10.1146/annurev.publhealth.26.021304.144628 [3] N.T.H. Hanh, L.T. 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