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In this important new study, Charles Keith explores the complex position of the Catholic Church in modern Vietnamese history. By demonstrating how French colonial rule allowed for the transformation of Catholic missions in Vietnam into broad and powerful economic and institutional structures, Keith discovers the ways race defined ecclesiastical and cultural prestige and control of resources and institutional authority. This, along with colonial rule itself, created a culture of religious life in which relationships between Vietnamese Catholics and European missionaries were less equal and more fractious than ever before. However, the colonial era also brought unprecedented ties between Vietnam and the transnational institutions and culture of global Catholicism, as Vatican reforms to create an independent national Church helped Vietnamese Catholics to reimagine and redefine their relationships to both missionary Catholicism and to colonial rule itself. Much like the myriad revolutionary ideologies and struggles in the name of the Vietnamese nation, this revolution in Vietnamese Catholic life was ultimately ambiguous, even contradictory: it established the foundations for an independent national Church, but it also polarized the place of the new Church in post-colonial Vietnamese politics and society and produced deep divisions between Vietnamese Catholics themselves.
- Sales Rank: #1762955 in Books
- Brand: Brand: University of California Press
- Published on: 2012-10-18
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x 1.00" w x 6.00" l, 1.28 pounds
- Binding: Hardcover
- 333 pages
- Used Book in Good Condition
Review
"An excellent book. The research is based on a solid command of the archival sources; it is well argued and loaded with insightful details."--Patricia M. Pelley"American Historical Review" (04/01/2014)
""Catholic Vietnam" . . . is an articulate and thoughtful re-evaluation of the Church as a national institution and as a factor in Vietnam's path towards independence."--Shane Strate"South East Asia Research 22, no. 4" (12/01/2014)
From the Inside Flap
"In this richly documented and judiciously argued book, Charles Keith has crafted a engaging account of what it was like to be Catholic in nineteenth- and twentieth-century Vietnam. He provides what no other scholar has: a nuanced and complex history of the political discord, social uncertainties, and spiritual aspirations that shaped Catholicism for millions of Vietnamese from the beginning of French colonial rule to the first years of national independence. Intelligent, detailed, and compelling, Catholic Vietnam is an important book." —J. P. Daughton, author of An Empire Divided: Religion, Republicanism, and the Making of French Colonialism, 1880-1914
"In Catholic Vietnam, Charles Keith challenges a deeply entrenched body of flawed conventional wisdom about the modern history of Vietnamese Catholicism. Free from the biases and tendentious assumptions that distorted scholarship on the topic during the Vietnam War era and armed with a massive arsenal of difficult-to-access primary sources in French and Vietnamese, Keith provides the most thorough and even-handed historical treatment currently available of the Vietnamese Catholic community under French rule, while telling a gripping story about a fascinating but neglected political and cultural process that he calls Catholic ‘decolonization.’ Beautifully written, exhaustively researched, and persuasively argued, Catholic Vietnam sets a new standard within the field." —Peter Zinoman, author of The Colonial Bastille: A History of Imprisonment in Vietnam, 1862-1940
“In this nuanced, wide-ranging, and lively account, Charles Keith establishes how Vietnamese Catholics positioned themselves and were perceived over time. Challenging binary and orthodox narratives, Keith’s meticulously researched book successfully interrogates and ultimately debunks notions of Catholicism’s inherent foreignness to Vietnam. Catholic Vietnam provides very important and timely contributions to the histories of Vietnam, of religion, and of French colonialism.” —Eric T. Jennings, author of Imperial Heights: Dalat and the Making and Undoing of French Indochina
About the Author
Charles Keith is Assistant Professor of History at Michigan State University.
Most helpful customer reviews
2 of 2 people found the following review helpful.
Major contribution to the history of Vietnam in the colonial period
By G. Dutton
This book is an extremely well-constructed, well-written, and illuminating history of the evolution of the Catholic church in Vietnam from the nineteenth century to the last years of French colonialism. The author has pulled together an impressive range of sources and used them to great effect to tell the story of the transformation of Vietnamese Catholicism into a religion with distinctly local political dimensions that resisted domination by French clerics as Vietnamese religious leaders emerged in their own right. This is a major contribution to the history of French colonialism in Vietnam, and an extremely important contribution to the history of Catholicism in Asia more broadly.
0 of 0 people found the following review helpful.
merits five stars despite some poor editing and occasional minor errors
By S. Darragh
This is one of those books whose subject matter, as well sustained by the author as it is, merits five stars despite some poor editing and occasional errors. It turn on its head many long held assumptions concerning Vietnamese Catholics and their role in society. He begins with the sentencing of three Central Vietnamese priests to Puolo Condore island for their activities in support of Tran Boi Chau's Go East movement in 1908. Wait, weren't the Catholic clergy all French? Apparently not. And these three were not even pro-French. Well, three out of how many? But now that Charles Keith has laid out his trap, he entices on onward, telling us that it was Portuguese and Spanish missionaries who brought Catholicism to Vietnam, then a divided state covering the northern half of today' boundaries. He's a bit cautious with Alexandre de Rhodes, the French Jesuit credited with developing the current Vietnamese writing system, pointing out that Rhodes 'likely' refined the efforts of earlier Portuguese missionaries. Likely indeed, given that the first dictionary Rhodes published was a Portuguese-Latin-Vietnamese version, not French. In any event, what is now the Quoc Ngu alphabet lay dormant as the Nguyen and Trinh clans warred and the Nguyen pushed south to govern a state known as Dang Trong. It's reemerged in the French colonial period as a useful tool to spread literacy, and ironically, later opposition to French colonialism.
Along with Rhodes, Keith must deal with the other great French churchman in Vietnam's history, Bishop Pierre Pigneau de Behaine.
In 1771 fiscal mismanagement in the Nguyen territories sparked a rebellion by three brothers from Tay Son in Central Vietnam. Over the next 31 years they established their own short lived dynasty whose capital was Quy Nhon. Pigneau was then running a seminary for native priests in Ha Tien, a Chinese ruled Nguyen vassal state on the Gulf of Siam. By 1777 the Tay Son armies had driven the Nguyen lords from their capital in modern Hue, and down to Saigon. The Tay Sons armies followed, took Saigon, and massacred all the Nguyen lord families save Phuc Anh, a fifteen year old nephew who fled to Ha Tien, where he met Pigneau de Behaine before being forced to fell to Phu Quoc, and thence to Siam. Pigneau decided to support Nguyen Anh's cause, and over some very rocky years became his military advisor, eventually traveling to France with Nguyen Anh's infant son, Prince Canh, to obtain a treaty between France and the Nguyen Court promising freedom for Catholic missionaries in exchange for military support. When French officials failed to honor that treaty, Pigneau supported the Nguyen cause with his own money, recruiting some 300 military, naval, and armaments technicians out of India. The Nguyen fortunes changed after more years of hard fighting, and in 1802 Nguyen Anh became Gia Long, emperor of a reunited and expanded Vietnam. The importance of Nguyen Anh's modest 'French' support would later be exaggerated by both French colonial and Vietnamese nationalist historiographers to serve their own ends. Gia Long did live up to his promises to Pigneau, but he also took care to make his very conservative Confucian second son, Minh Mang, his successor. It was Minh Mang who would declare Confucianism Vietnam's state cult, and set in motion the anti-Catholic edicts that would trigger the 1858 Franco-Spanish expedition. (note: a thorough evaluation of Pigneau's role ant its distortions can be found in James P. Daughton's article "Recasting Pigneau de Behaine" published in "Viet Nam Borderless Histories", editors Nhunh Tuyet Tran and Anthony Reid, Uni of Wisconsin Press, 2006).
Judging Minh Mang and his successors Thieu Tri and Tu Duc requires a sympathetic eye. All three clearly wished to forge a unified Vietnam free of ethnic and religious diversity. But Vietnam's Catholics, the majority of whom lived in the Red River Delta and were administered to by Spanish priests, were no more prone to religious syncretism than the Pope. Edicts were passed which local officials often ignored. Priests who were expelled often returned. And Minh Mang measures regarding the ethnic Chinese and Khmer populations touched raw nerves. Ironically, it was the desecration of a dead warlord's tomb on Minh Mang's orders that touched off a civil war. In it's wake, Father Pierre Borie was was arrested. In November 1838 he was executed. Four months later, the First Opium War broke out in China, giving Vietnam's emperor more reason to worry about Catholics. Attempts to enforce the laws only led to more foreign intervention, demanding the release of imprisoned priests. One such mission even involved the USS Constitution. These led to more executions and in 1858 a Franco-Spanish expedition landed at Danang, thereby opening the door to French colonial control and, as Keith points out, unleashing a wave of pogroms in northern and central Vietnam targeting Catholics.
Keith's best work is laying out the changes that French colonialism brought with it. He makes clear that while Catholic communities were in many instances obliged to support the French for their own survival, they remained Vietnamese to the core. Prominent Catholics denounced the French intervention for what it was: A thinly disguised act of economic self-interest. And the Vietnamese clergy would come to resent their French religious overlords, who unlike earlier foreign missionaries did not live among as they did, but expected higher standards of living. And, to the great surprise of this reader, the Vatican took notice and set out to reform Indochina's Catholic missions and put the Vietnamese clergy in charge. This started in 1893 with Pope Leo XIII, and continued with Pope Benedict XV, who saw the ties between the missionaries and colonial regimes as "un-Christian" and called for expansion in the ranks and roles of local clergy. Pope Pius XI went one step further in 1933 and consecrated the first Vietnamese; Bishop Jean Baptiste Nguyen Ba Tong, much to the disgust of the French colonial officials. Pius XI followed this up in the coming years with the naming of more Vietnamese bishops, to include Ngo Dien Diems older sibling Thuc, who for perhaps the first time in any western writing, Keith presents on his own merits, and not merely for association with his brother Diem. The end result Vietnam's Catholics now stood up within the church to identify themselves as both Catholic and Vietnamese. Long simmering accusations against abusive European missionary superiors emerged, and reforms demanded. With literacy in Quoc Ngu now spread beyond the Catholic clergy, complemented by an increased literacy in French, Vietnam's Catholic elites reexamined their place in society. It would be inaccurate to say they discovered nationalism. The great many had always been nationalists in the sense that they viewed the world through Vietnamese eyes. But they could now reexamine the political regime that governed Vietnam and decide for themselves where Vietnam's future lay. Unfortunately, the worldwide depression, World War II, and it aftermath drew lines in the sand. Ho Chi Minh's declaration of Vietnamese independence was supported by the overwhelming majority of Vietnam's Catholics, and several took position in his first government.
Over the next five years, Catholic support for the DRV faded, particularly in the north, where its Communist nature had become obvious. The largest Catholic presence was in the lower Red River Delta, specifically the dioceses of Phat Diem and Bui Chu. In late 1949 the French sent in a Vietnamese Paratroop officer to give the Bishop Le Huu Tu of Phat Diem and his counterpart an offer they couldn't refuse: Recognize Bao Dai's Associated State of Vietnam or fight. The bishops accepted the offer grudgingly but continued making public proclamations demanding full independence. Then, in the summer of 1951 the Viet Minh launched an offensive against Phat Diem and Bui Chu that was only beaten back with heavy losses that made it apparent that the Catholic militias on their own were outclassed. This was followed by Pope Pius XII's 1951 encyclical condemning communism, which triggered a pastoral letter by 15 of Vietnam's bishops declaring it impossible to be both a Catholic and a Communist. And with this line etched in stone, the fate of North Vietnam's Catholics was sealed. Two-thirds of them would flee to the south, bolstering Ngo Dien Diem supporters and the Republic of Vietnam.
0 of 1 people found the following review helpful.
Five Stars
By Gary J Cregan
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