越南《李-陈诗文》与佛教文化

本文以被收集在《李—陈诗文》中越南11世纪至14世纪初的汉文诗歌为中心,分析了佛教在越南的传入和发展以及李、陈时期越南文学所呈现的特点,阐述了佛教曾经对越南的社会文化所产生的深刻影响。     

汉语汉字在越南的传播及其文化意义分析

汉语汉字在越南的传播既是中国封建统治者出于统治和开发边境民族文化的需要,更是越南封建王朝加强自身统治的需要。汉语汉字通过多种途径在越南进行传播,对越南社会政治文化以及语言文字的社会功能产生了广泛而深远的影响,它所包容的文化意义也就因此呈现出多方面性和多层次性。     

关于越南改革的对话

甲:近一、两年来,国内关心越南情况的人士,亦如国际社会一样,正以越来越浓厚的兴趣注视着越南的改革事业。有关这方面的研究也渐呈加强趋势。从目前所接触到的探讨和译介文章来看,有三个问题较值得关注:一是关于越南改革的时间表问题:二是关于越南经济改革的评价问题;三是有关越南的政治改革及改革过程中出现的某些社会问题。国内学术界在前两个问题上看法尚有分歧,而对后一问题则极少涉及。您看,我们是否就围绕这三个问题交换交换看法?     

越南饮食俗语蕴涵的社会文化

越南饮食俗语内容丰富,教益性强。文章拟从其中蕴涵的越民族传统民俗礼仪、道德文化及其体现的文化传承、社会教化功能做一探讨,旨在在进一步学习越南俗语和加深对越南传统文化理解的基础上,促进跨文化的学习与交流。     

越南槟榔文化初探

越南人食槟榔的习俗有着悠久的历史.槟榔深入到了越南社会生活的方方面面,它不仅是越南人平日待客的小食品,还是民间传统庆典、庙会活动和家庭红白喜事中最不可缺少之物.本文试图通过对越南人食槟榔习俗的探析,以窥越南民族传统文化之一斑.     

人文交流视角下中国网络小说在越南的传播和接受

人文交流是我国对外交往的重要内容。中越两国是文化相通的友好邻邦,在两国悠久的人文交流史上,文学交流是其中十分重要的构成部分。基于两国人民和文化间的高度认同,以及相似的世界观、价值观、人生观和审美观,中国文学作品在越南始终有很高的接受度。近年来,中国网络小说在越南被大量翻译出版,引发了广泛的社会影响。本文基于2000—2020年中国网络小说在越南翻译出版及网络转载的统计数据,对其在越南传播的过程和特点进行梳理和分析,为更好地开展中越人文交流活动提供一种新的视角和思路。在很大程度上,中国网络小说在越南的传播虽然是越南文化市场的自觉选择,但因缺少专业性的引导和规范而存在种种问题。然而,它作为一种民间、草根式的中越人文交流活动,不仅拉近了中越两国人民之间的心理距离,更为中越青年搭建了相知相亲的桥梁,对于推动中越两国的人文交流具有长期而深远的意义。     

越南古典名著《征妇吟曲》评说——兼谈汉文化对《征妇吟曲》的影响

越南十八世纪作家邓陈琨的汉文乐府诗《征妇吟曲》是吸取中国文化的丰富养料创作成功的典型范例。 《征妇吟曲》是十七、十八世纪越南社会战乱及其给人民带来深重灾难的真实写照;作品成功地塑造了一位栩栩如生的征妇形象;它从描写妇女悲惨命运、刻画女性细腻心态两方面开创了批判现实的越南古典文学之先河。 《征妇吟曲》的创作成功与汉文化的深刻影响密切相关。镌刻于作品中的中国文学及文化的鲜明印记有力地证明:它是中越文化交流的结晶。     

越南华侨问题概述

我国人民侨居越南已有一千余年的历史。长期来,由于历史、地理、经济、文化以及风俗习惯等的关系,华侨已成为越南社会中的重要组成部分。据一九五二年的统计,华侨有一百五十万,其中百分之九十居住在越南南方,中部和北方只分别占百分之三点四和百分之六点六左右。华侨在全国人口总数中约占百分之五,仅次于占百分之八十五的京族。在这漫     

论越南人的祖先崇拜

祖先崇拜在当代越南是全国性和全民性的民间信仰,儒家思想是其深厚的思想基础.对祖先的崇拜实际是在血缘基础上对人伦关系的关注,其实质是对血缘关系的崇拜.它在很大程度上支配着越南人民的精神生活,决定了越南人普遍重家族、重血缘亲情的文化心理以及习惯用家庭、家族中的各种秩序关系、血缘关系去认知、阐释并构建社会关系的家庭伦理社会化倾向,同时,也强化了越南人"报恩答义"的社会交际理念.     

越南劳动党三十五年的革命斗爭

法国殖民者入侵以后,越南变成了一个半封建的殖民地国家。越南社会出現两个基本矛盾:越南民族与帝国主义压迫的矛盾;劳动人民群众(主要是农民)与封建地主阶級之間的矛盾。越南革命只有解决了这两个矛盾,越南社会才能够向前发展。自从我国被法帝国主义     

越南当代家庭及妇女地位的变迁

越南家庭随着社会经济的发展而出现新的结构变化,当代越南家庭以核心型家庭为主,并担当着经济、生育与健康保障和教育的职能.越南妇女在社会及家庭中发挥了重大作用,男女社会地位日趋平等.妇女地位的变化是越南社会生活在新时期发展进步的一个重要体现.     

In their image: The Vietnamese Communist Party,the “West” and the social evils campaign of 1996

Abstract

This article analyzes the production of English-language and Vietnamese-language state-owned newspaper reports that appeared in the early days of the “social evils campaign” in Vietnam in January and February 1996. While the English-language coverage attempts to depict the campaign as an attempt to create a drug-free, able-bodied workforce in compliance with international anti-trafficking efforts, the Vietnamese-language coverage portrays the campaign as an attempt to fight against decadent and corrupt “Western values” in order to reinvent the Vietnamese Communist Party (VCP) as the gatekeeper of Vietnamese tradition. These depictions serve a dual purpose. On the one hand, they can be seen as an attempt by the VCP to walk a fine line to avoid the alienation of the expatriate community while at the same time reconstituting itself as a significant institution in the hearts and minds of the Vietnamese people. At another level, the social evils campaign demonstrates that neither an easy invocation of “democratization theory” nor a call to arms against Eurocentrism and an affirmation of the particularity of the “East” is sufficient to analyze under what conditions purportedly “Communist” parties might survive and grow vibrant in an age of globalization. Rather, it is important to note the role of the West not as an actual entity but as an imagined phenomenon against which a pure, Eastern tradition is constructed. In other words, the Vietnamese Communist Party uses the social evils campaign to construct the “West” as a phantasmic “straw man” in order to construct itself in the inverted image of the “West,” as “anti-West.” This portrayal is put forward despite the fact that most foreign direct investment in Vietnam comes from East Asian countries and that the businesses singled out in the newspaper articles as the locus of “social evils” were often Japanese-, Korean-, or Vietnamese-owned.     

The Vietnamese refugees in Thailand: Minority manipulation in counterinsurgency

Abstract

The purpose of this brief survey is to clarify the political role of the Vietnamese minority in recent Thai history. The importance of this subject derives from the long-held but unexamined assumption on the part of the Thai ruling classes and, since World War II, U.S. academic ideologues of neo-colonialism, that social revolution is somehow extraneous to Thai history. If it does rear its ugly head—so the thinking goes—it must be the result of transborder subversion and not of factors indigenous to Thai social history. One villain in this piece of wishful thinking—and the principal one since the 1950s—has been the Vietnamese revolutionary movement. The immediate scapegoats have been those militant anti-imperialist Vietnamese who took temporary refuge in Thailand from the destructive effects of French and later American expansion into their homelands. They have long been viewed—and are still seen by the present regime in Bangkok—as virtual “saboteurs,” frontline agents of revolution that would otherwise be alien to “happy” Thailand.     

浅析越南的校园流行语

校园流行语是语言变异的一种表现,属于语言社会变体的一种.本文从社会语言学的角度出发,分析近年来越南出现的一些校园流行语,归纳、总结越南校园流行语的构成特点,并分析其生成理据及对标准语的影响.     

Political Debates on Asylum Seekers during the Fraser Government, 1977–1982

Between 1977 and 1982, the Australian Government resettled over 54,000 Vietnamese refugees. It also admitted 2,059 Vietnamese asylum seekers who arrived by boat without state authorisation. Although the number of Vietnamese asylum seekers was significantly smaller than the number of Vietnamese refugees processed offshore in refugee camps, the unexpected arrival of these boat people stimulated debate in Parliament and in the press about an appropriate response. This article examines the language politicians used to describe Vietnamese asylum seekers and the arguments used to justify their inclusion or exclusion. The evidence demonstrates that the political rhetoric used in this period in Australia's immigration history cannot be solely categorised as inclusive or humane. Rather, the overall impression is one of resistance and pragmatism.     

“雄王”、“雒王”称谓之辩管见

越南上古史"雄王"、"雒王"称谓之辩问题早已存在,论者甚多,诸说并存.我国学术界普遍认为由"雒"讹为"雄",也有不同意见,而越南学术界倾向于肯定"雄王"称谓.本文提出,以"雒王"为正说,可以从四个方面去加深认识;而以"雄王"为正说,也需要从多方面再论证.对这一问题的进一步研究,很可能还有待新史料特别是考古学的新发现.     

越南历史上佛教的"入世"与越南古典文学的产生和发展

佛教在公元2世纪经过多种途径传入越南。在越南历史上相当长的一段时期内,由于特殊的社会环境和历史发展状况,佛教表现出了极其明显的“入世”特征。僧侣们不仅精通佛学,还谙通汉学。他们积极参与朝政、外交、文化教育以及文学创作事业。这不仅促进了越南社会、文化事业的发展,而且极大地推动了越南古典文学的产生和发展。