The Vietnamese Value System
By Huynh Dinh Te
The Vietnamese value system is based on four basic tenets: allegiance to the
family, yearning for a good name, love of learning, and respect for other
people. These tenets are closely interrelated.
Allegiance to the family
The most important factor in the value system of the Vietnamese is, no doubt,
the family. The family is the center of the Vietnamese common man's
preoccupation and the backbone of Vietnamese society. By virtue of the principle
of collective and mutual responsibility, each individual strives to be the pride
of his family.
Misconduct of an individual is blamed not only on himself, but also on his
parents, siblings, relatives, and ancestors. Likewise, any success or fame
achieved by an individual brings honor and pride to all members of his family.
The Vietnamese child is taught from early childhood to readily forget himself
for the sake of his family's welfare and harmony. Central to the concept of
family is the obligation of filial piety which is considered the most essential
of all virtues in Vietnamese society. The child is expected to be grateful to
his parents for the debt of birth, rearing and education. He is taught to to
think of his parents and ancestors first, even at his own expense, to make
sacrifices for his parents' sake, to love and care for them in their old age.
The Vietnamese man who lacks filial piety is looked down upon and ostracized not
only by his own family but also by the community.
The profound love for and attachment to the family is extended to the
physical setting in which the family is located: the native village. The dearest
wish of the Vietnamese common man is, as a proverb puts it, to die in his own
native village and amidst his own folk "as a leaf which leaves the branch
to fall down on the ground at the foot of the tree" (l� r�ng
v� ci). The native village is not only the place where he was born and
brought up and where his parents and family live but also a place where his
ancestors are buried. Many Vietnamese, especially people in the rural areas,
never move out of their native villages or provinces. This deep attachment to
the native village explains the lack of horizontal mobility in Vietnamese
society.
Concept of "good name"
The value that the Vietnamese placed on the concept of "good name,"
or more precisely "fragrant name" (danh th�m), cannot be
underestimated. To the Vietnamese, a good name is better than any material
possession in this world. By securing a good name for himself, a man can command
respect and admiration from his fellow countrymen. A rich and powerful person
with a bad reputation is looked down upon, while a poor man with a good name is
respected. It is believed that the best thing that a man can leave behind once
he has departed from this world and by which he will be remembered is a good
reputation. "After death, a tiger leaves behind his skin, a man his
reputation," says a proverb. The desire to have a good name, not only in
his life time but also after death, betrays the deep aspiration of the
Vietnamese to survive the disintegration of his corporeal frame after death in
the memory of his progeny and community.
A man with a bad name will be disclaimed by his fellow countrymen and become
a disgrace to his family. He will lose face, which is a terrible thing in an
immobile society where almost everybody knows everybody else in the community.
To acquire a good name, a man must avoid all words and actions which damage his
dignity and honor. There are three ways by which he can acquire a good name:
either by heroic deeds; by intellectual achievements; or by moral virtues.
Leading a virtuous life is the easiest and surest path to a good name for there
are few opportunities in our everyday life to be heroic and few people are
endowed with exceptional intellectual qualities. The virtues most cultivated are
the sense of honor, honesty, righteousness, modesty, generosity, and disdain for
material gains, virtues most extolled by the Confucian doctrine. In view of the
strong solidarity of the Vietnamese family, it is not surprising to know that
the Vietnamese strives for a good name not only for himself but also for his
parents and children.
Love of learning
The Vietnamese common man seems to have a great love for knowledge and
learning. He seems to have particular respect and admiration for learned people.
Like the virtuous man, the learned man enjoys great prestige in Vietnamese
society. Often, they are the one and same man. The Vietnamese conceives that
knowledge and virtues are but the two complementary aspects of the ideal man.
Memorial of ancient scholars in Hanoi
People associated with knowledge and learning (scholars, writers and
teachers) have always been highly respected, not only by the students but also
by parents and people from all walks of life.
Learning is considered more valuable than wealth and material success. Rich
people who are not educated are often looked down upon by other people and they
themselves feel inferior to learned people who are poor. In the traditional
social system the scholar ranked first, before the farmer, artisan, and
tradesman. Even nowadays, the learned man is held in high esteem and respect.
The love of learning does not spring from purely disinterested motives. The lure
of prestige and the prospect of improved social status are among the strongest
incentives to the pursuit of knowledge. Education represents the essential
stepping stones to the social ladder and to good job opportunities . It is the
prime force of vertical mobility in Vietnamese society.
Concept of respect
The Vietnamese common man is expected to show respect to people who are
senior to him in age, status, or position. At home, he should show respect to
his parents, older siblings, and older relatives. This is expressed by obedience
in words and action. Respect is part of the concept of filial piety.
Outside the family, respect should be paid to elderly people, teachers,
clergymen, supervisors and employers, and people in high positions. Learned and
virtuous people enjoy special respect and admiration. But respect is not a
one-way behavior. The Vietnamese common man also expects other people to show
respect to him, by virtue of his age, status, or position. Special respect is
gained by leading a virtuous life, by accomplishing certain heroic deeds or by
achieving a high degree of intellectuality.
Respect is expressed by specific behaviors and linguistic devices inherent in
the Vietnamese language. It is one of the essential factors in the value system
of the Vietnamese people.
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