Famous Vietnamese Quotes

A quarter-century later, General Norm Schwarzkopf would date the birth of his famous hot temper to those days, when he begged and pleaded on the radio for someone to evacuate his wounded South Vietnamese soldiers, while American helicopters fluttered by without stopping.

Among the darker nations, Paris is famous for two betrayals. The first came in 1801, when Napoleon Bonaparte sent General Victor Leclerc to crush the Haitian Revolution, itself inspired by the French Revolution. The French regime could not allow its lucrative Santo Domingo to go free, and would not allow the Haitian people to live within the realm of the Enlightenment's " Rights of Man." The Haitians nonetheless triumphed, and Haiti became the first modern colony to win its independence. The second betrayal came shortly after 1945, when a battered France, newly liberated by the Allies, sent its forces to suppress the Vietnamese, West Indians, and Africans who had once been its colonial subjects. Many of these regions had sent troops to fight for the liberation of France and indeed Europe, but they returned home emptyhanded. As a sleight of hand, the French government tried to maintain sovereignty over its colonies by repackaging them as " overseas territories." A people hungry for liberation did not want such measly hors d'oeuvres.

ELDRIDGE CLEAVER (1953-I998) was a man who made a a significant imprint on our times, and not for the best. But I mourn his passing nonetheless. I first met Eldridge when he was Ramparts magazine's most famous and most bloodthirsty ex-con. 'I'm perfectly aware that I'm in prison, that I'm a Negro, that I've been a rapist," he wrote in a notorious epistle that Ramparts published. "My answer to all such thoughts lurking in their split-level heads, crouching behind their squinting bombardier eyes, is that the blood of Vietnamese peasants has paid off all my debts." This nihilism became an iconographic comment for the times, a ready excuse for all the destructive acts radicals like us went on to commit.

The mainstream of Chinese Ch'an provided the background tradition for Buddhism in Vietnam, particularly Vietnamese Zen Buddhism. An Indian monk and student of the third patriarch of Chinese Ch'an, Sêng-ts'an, a Chinese monk and disciple of the prominent master Pai-chang, and a second Chinese monk and follower of the famous Hsüeh-t'ou founded the first three schools of Zen Buddhism in Vietnam. Other schools of Buddhist philosophy and practice were also introduced to the country, and various indigenous sects grew up around celebrated Vietnamese masters. In the later development of Vietnamese Zen, the Lâm-Tế (C. Lin-chi, J. Rinzai) branch of practice came to the country and found firm basis for its growth through the innovations of a talented Vietnamese master, so that today most Buddhist monks, nuns, and laymen in Vietnam belong to the Lâm-Tế Zen tradition.

As a literary critic, you want to criticize colonialism, capitalism, and racism and to study literature by people of color, especially Asian Americans. You tell your English department chair, one of the most famous American literary scholars in the country, that you want to write a dissertation on Vietnamese American literature. He gazes at you with mild concern through his glasses and says, You can’t do that. You won’t get a job. Perhaps true, perhaps not. But you are outraged. The right response is not to accept the status quo but hope to transcend it. If not today, then in the future. Your department, however, believes in tradition and the canon, requiring you to read Beowulf through Chaucer and Shakespeare, the Romantics and the Victorians, the realists and modernists, so you can talk to your entire profession.

Vietnam was originally a matriarchy and, in 111 B.C. China tried to integrate it into the Han Empire, the first resistance leaders were women. A female military commander who managed, for a time, to successfully oppose the Chinese occupation of Vietnam, famously exhorted her troops: 'I'd like to ride storms, kill sharks in the open sea, drive out the aggressors, reconquer the country, undo the ties of serfdom, and never bend my back to be the concubine of whatever man.' Such heroines became iconic symbols of Vietnamese patriotism. The Chinese ruled Vietnam for one thousand five hundred years, imposing Confucian principles of male superiority. This provoked a deep divide between the north of the country, strongly influenced by China, and the south which kept alive the more relaxed culture of feminine sensuality. The nation's struggle for independence, finally won in 1428, was shaped by women's struggles for liberation from (Chinese) patriarchy. The whore was a distinct image of South Vietnam during two decades of the Vietnam War until the communist North's victory in 1975. Saigon — now Ho Chi Minh City — the 'Paris of the East' was dominated by corrupt politicians, army officers and gangsters who enjoyed and profited from prostitution rackets. After Communists seized power, a decade of severe repression followed, then an increasingly flagrant resurrection from prostitution in the late 1980s in reaction to poverty and austerity and austerity under communism.

In its essence, the Mother Goddess religion is a vehicle for incorporating the worship of diverse indigenous Vietnamese Goddesses into a single cosmogonic framework, thereby giving these indigenous cults something akin to the institutional structure of Daoist or Buddhist worship. Below the four principal Goddesses are ten Mandarins who are agents of the Goddesses, twelve Ladies, who are earthly incarnations of the Mothers, ten Princes who are mostly the spirits of famous historical generals (a category of spirit also popular in Chinese and Korean polytheist traditions), twelve Princesses, who are handmaidens of the Mother Goddesses, ten or twelve Young Princes, who are child spirits, and a number of animal spirits, Tiger Mandarins of the forest and Holy Snakes of the waters.