베트남의 國號와 領土

송정남 한국외국어대학교 동남아연구소 2007 東南亞硏究 Vol.16 No.2

The name and territory of Vietnam underwent much changes in truth in long period of history. Vietnam, China and France, utilizing geopolitical factors, has been major players that brought about changes. Vietnam, Bordering on China, has been subject to incessant infiltration and interference from China for political and economic reasons. As a result, its name and territory underwent much changes. During the period of absolute monarchy Vietnam has strived for territorial expansion to the South. As a result, Chiem Thanh disappeared in the map and fair part of Cambodian soil was admitted into Vietnam. This brought about serious dispute between Cambodia, Vietnam and Thailand. France was also responsible for the changes of name and territory of Vietnam. With France's advance major actors for the changes of Vietnam's name and territory changed from China and Vietnam to France. On this account Vietnam lost not only its name but also territories that its has merged from Laos and Cambodia. Furthermore, it ended Vietnam's prolonged territorial expansion policy to Laos and Cambodia. Therefore, both Cambodia and Laos was given opportunities for recovering their own territories with France's advance into the region. Both faces of Vietnam history is well reflected in the change of its name and territory. On the one hand it was realized as Vietnam's struggle for recovering its lost name and territory, but on the other it appeared as a form of encroaching on its neighbours.

베트남 國號와 稱帝에 관한 硏究

송정남 한국외국어대학교 동남아연구소 2023 東南亞硏究 Vol.33 No.1

Vietnam had a long history and belonged to China's civilization, but thanks to continuous exchanges with China, Vietnam had a national name and title from early on. Vietnam's national name and title are strongly conscious of or imitate China. This can be said to be a reflection of the Chinese mainland ethnic tendency, independence, and identification with China that the Viet people pursued before becoming Han Chinese. In addition to this, the name Vietnam, which has been used since 1802, also reflects the history of Vietnam's aggressive nationalism. 베트남은 역사가 장구한 것과 중국의 문명권에 속했으면서 중국과의 지속적인 교류에 힘입어 일찍부터 국호가 존재했고 칭제를 하였다. 베트남의 국호와 칭제는 중국을 의식 혹은 모방한 면이 강하다. 이는 漢族化 되기 전의 월족이 추구했던 중국 본토적 민족 성향, 독립, 중국과 동격화의 반영이라 하겠다. 이뿐 아니라, 1802년부터 지금까지 쓰고 있는 越南이란 국호에는 베트남의 침략적 민족주의의 역사도 반영하고 있다.

베트남인의 姓名 一考察

송정남 한국외국어대학교 국제지역연구센터 2014 국제지역연구 Vol.17 No.4

Kinh race, composed more than 80% of Vietnamese people, can write their names in Chinesecharacters. Generally, Vietnamese names are consists of 3 parts “Family name (Last name) +Middle name + First name”. Vietnamese call each other by “title + First name”. It is hard to figure out exactly how many Vietnamese family names are used due to diverse ethnicgroups and complicated history of family names. Not only politics but also sexual equality in today’ssociety has influenced on the diversities of family names. While a Vietnamese family name is being used to represent one's lineage, a middle name is usedto represent one’s gender. The most commonly used middle names for men and women are “Van”and “Thi”. A Typical middle name “Thi” is no longer frequently used for women from urban areasthese days, and this reflects the current changes. Generally, middle name can differentiate men and women. However, this isn’t absolutely the case,because women also use men’s common middle name. Now as women use the middle name “Thi” lessthan before, it is hard to distinguish men or women just by one’s middle name. It is also possible to distinguish gender by the first name although it is not as much as the middlename. It’s because there are customarily used first names for each gender. However, as there areexceptional to first names, sometimes it is hard to tell whether a person is a male or female by themiddle name. It is a similar phenomenon in Korean's names. Parents or grandparents give a name to a child considering many things in Vietnam. Variousprinciples exist in naming. Vietnamese have many different names for their entire life starting fromchildhood name. They have different names during their lifetime and after death. It is also possibleto tell the different races by one’s name. In addition, just by knowing one’s name, one can knowperson’s status, social class, etc. Vietnamese names and place names are used interchangeable. Therefore, many place names arefrom people’s name, and people’s names are from place names. However, there are principles innaming. People’s names who contributed significantly to the society have been frequently used. 베트남 민족의 90% 이상을 차지하는 경족의 성명은 한자 표기가 가능하다. 성명은 3음절이 일반적이며 ‘첫 번째 이름(성) +가운데 이름 +마지막 이름’의 구조이다. 이 중 베트남인은‘호칭 +마지막 이름’의 형태로 상대방을 부른다. 종족이 다양한 것과 성의 형성 역사가 복잡한 관계로 베트남인의 성이 정확히 몇 개인지는알기 힘들다. 베트남인 성의 다양성은 정치성 외에도 오늘날 남녀평등의 사회현상도 한몫을한다. 베트남인의 성(姓)이 혈통을 구분하는 기능을 한다면 가운데 이름은 성(性)을 구분하는역할을 한다. 남녀에게 가장 많이 사용했던 가운데 이름은 각각 반(Văn, 文)과 티(Thị, 氏)였다. 변화는 시대를 반영하듯 오늘날에는 여자가 즐겨 썼던 티자도 도시를 중심으로 사용 빈도가 줄어들고 있다. 일반적으로 가운데 이름이 성을 구분하는 역할을 하지만 반드시 그렇지만은 않다. 여자의경우도 남자들이 즐겨 쓰는 가운데 이름을 쓰기 때문이다. 요즘처럼 여자의 가운데 이름에 티자를 사용하지 않는 것도 성 구분에 어려움이 된다. 가운데 이름만큼은 아니지만 마지막 이름으로도 성 구분이 가능하다. 이는 남녀가 습관적으로 즐겨 쓰는 문자가 있기 때문이다. 그러나 이도 예외가 있어 한국인의 이름처럼 구분이틀린 경우가 있다. 이름은 부모 혹은 조부가 여러 가지 상황을 고려하여 짓는다. 작명에는 다양한 원칙이 있다. 이름은 아명으로부터 시작하여 평생 동안 몇 개가 된다. 이름은 생전의 이름이 있는가 하면 사후의 이름도 있다. 베트남처럼 다양한 종족으로 구성된 경우는 성명이 종족 구분의 기능을 한다. 이뿐 아니라 성명은 신분, 사회계층 등을 구분하는 기능도 한다. 베트남의 인명과 지명은 상호 보완성이 크다. 따라서 지명에 인명이, 반대로 인명이 지명에많이 차용된 경우가 많다. 그러나 여기에도 원칙이 있다. 국가와 지역 사회의 발전에 크게 기여한 인물의 성명이 차용되는 형태다.

베트남의 남중국해 영유권 문제와 영토교육

이상균 ( Saangkyun Yi ),최희 ( Hee Choi ),융티탄프엉 ( Duong Thi Thanh Phuong ),김종근 ( Jong-geun Kim ) 한국지리학회 2017 한국지리학회지 Vol.6 No.1

Vietnam and Korea have a lot of aspects similar both in historically and geopolitically. Especially, the difficulties that Vietnam is going through, due to the sovereignty issues surrounding the South China Sea, has much to suggest us. For Korea, who is facing difficult national issues such as the sovereignty of Dokdo island as well as the naming of `The East Sea` etc., the timing seems just right in reviewing the Vietnam`s case study. Therefore, the purpose of this research is to understand the Vietnam`s response methodology and the status on territorial education regarding the sovereignty issues they are facing. As a result of the research, in Vietnam, the East Sea (Bien đong) related academic conferences are led annually by the government organizations such as Vietnam Diplomatic Academy, Vietnam Academy of Social Sciences, East Sea (Bien đong) Research Foundation, and Vietnam Legal Society. The East Sea (Bien đong) Research Foundation offers a variety of academic awards in order to encourage researchers` interests and participations. In addition to the academic researches, Vietnamese people, via SNS, are propagating throughout the world the illegal activities by Chinese and their unfair situation that they face, in order to attract worldwide netizens` interest and sympathy. At school, students strengthen their determination in protecting their territories by listening to lectures on `The Islands` in the East Sea or by participating themselves in performances that symbolize the Vietnamese territory. In addition, a systematic territorial education is being conducted through the regular courses such as History, Geography, Civic Education, and Defense Education.

<내 이름은 티안>을 통해 본 월남전의 의미

윤정헌(Jeong Heun Youn) 한국현대소설학회 2014 현대소설연구 Vol.- No.57

Don``o Kim(Korean Novelist in Australia)``s My name is Tian obtained universality beyond regional and individual point by succeeding to represent transcendental truth of “human genuineness” in the course of growth history of a boy through Vietnamese war. That is to say, My name is Tian was nearer to substantial truth of Vietnamese war through a Vietnamese boy``s ordeal. My name is Tian is estimated as essence of Vietnam war novel. Because this work digested objective totality of Vietnam war through Tian as icon of Vietnamese people. Tian, hero of My name is Tian met many others (i.e. doctor Wiegoh, captain Cooper, brother Ta, Miss Quan, Thoc, Min, old monk etc.) and environment in the field of Vietnam war and reached last refuge. But he didn``t seek finally resting place of endless love beyond racism, grade-conflict, ideological conflict, colonialism, hegemonism and sexual discrimination. But Tian never lose hope which defined his pure identity and he continued penance as searching of real ago under all memory in the war field. Also writer destroyed continuous usage of space for time by creating distinguished time and space by means of time-vault and this techniques embossed growth of boy in Vietnam war. Don``o Kim gave motive of discourse and stimulated feeling of reader by utilizating this techniques Vulnerable complex of Tian in Vietnam war amplified theoretical significance of Vietnam war (simply not ideological war) by expanding objective totality and denotation of Vietnam war. My name is Tian formalized objective totality of Vietnam war depend on author``s experience in Korean war. Don``o kim depicted hero, Tian as author``s alter ego by discourse method of time-vault in this work. (Don``o kim, non-white race rarely settled in Australia, multicultural nation of third world in 1960s.) It is very appropriate that Don``o Kim didn``t analyze Vietnam war in view of ideology and egocentricity in My name is Tian.

‘승자독식 시대’의 나눔을 위한 동양 정치사상의 재발견:

오세근(Oh Se Geun) 동양사회사상학회 2016 사회사상과 문화 Vol.19 No.4

이 글은 독점과 독식이 자연법칙인 양하며 시민권을 주장하는 무도한 상황, 달리 말해 불균과 불의가 삶을 옥죄는 패리(悖理)에서 벗어나기 위한 정치적 프로세스로서 정명(正名) 실행을 제안한다. 독점과 독식은 자연현상이 아니기 때문에 기울어진 삶의 균형을 회복하려는 의지의 실행으로서 정명이라는 정치 과정의 실천에 주목한 것이다. 먼저 불균에 의한 생활 자료의 결핍과 사회적 관계의 배제라는 삶의 위기는 불의한 것으로서 일상생활에서 축적되고 공유된다. 여기서 불균과 불의의 해소를 위한 나눔에 대한 공동의 욕구가 발아하고, 독점과 독식을 나눔으로 되돌리기 위한 정치적 변화(反正)가 실행된다. 정명을 통해 나눔을 실현하는 것은 극기복례를 내면화한 수많은 개인의 덕성을 합쳐 사욕을 넘어 인의(仁義)를 회복하는 것이다. 정명은 민심의 실현이기 때문에 천명의 구현이기도 하다. 이어서 정명의 주요 프로세스가 역사라는 무대에서 실연되는 모습을 베트남 전쟁, 그리고 호치민을 통해 살펴본다. 호치민은 인간 본성을 타락시키고 인격을 지킬 수 없게 하는 극단의 시대인 제국주의의 식민지 수탈과 독식을 지양하여 자유롭고 평등한 사회관계로 바꾸려는 인간 의지의 전형이다. 외세의 수탈로 인한 삶의 도탄, 전쟁의 일상화로 인한 수많은 생명의 희생, 인종적·민족적 권리의 박탈, 문화적 향유의 배제, 세계사 참여의 고립과 같은 불균과 불의의 멍에를 스스로 풀려는 베트남 인민의 주체적 실행의 중심에 선 것이다. 호치민은 프랑스, 일본, 미국 등 식민주의자에 대해 민족의 독립과 자유만큼 존엄한 것은 없으며, 베트남 민족을 포함해 모든 민족은 생존할 권리, 자유로울 권리, 행복할 권리를 가지고 있음을 주장한다. 나아가, 호치민은 식민지적 억압과 부자유로부터 베트남 민족을 해방시키기 위한 정치적·군사적 해방전쟁의 성패는 베트남 문명의 심층 구조와 연관성에 달려 있음을 놓치지 않은 유교적 현실주의자이기도 하다. This paper suggests a practice of rectification of names (正名) as a political process to be freed from irrational situation that inequality and injustice have been oppressed our life. In other words, the practice is aimed at escaping from immoral situation that monopoly and winner-take-all act like the law of nature and insist their citizenship. First of all, the crisis of life is kind of injustice, which is consisted of lack of subsistence and exclusion of social relations have been accumulated and shared in our daily life. At this point, the desire for giving ( Nanum ) and political restoration starts to overcome the matter of inequality and injustice and set back from monopoly to giving ( Nanum. ) It is a restoration of benevolence and righteousness that realization of giving ( Nanum ) through rectification of names which is made up of virtue of individuals who internalize self-denial bokrye, beyond their self-interest. The rectification of names is realization of providence so it is a realization of public sentiment at the same time. In addition, this paper examines the demonstration of main process in term of rectification of names in the scene of history through the Vietnam War and Ho Chi Minh. Ho Chi Minh is a typical model of representing will of a human who tries to change society to be free and equal from corrupting human nature, colonial exploitation and monopoly which make people disable to maintain their personality under imperialism. He was at the center of independent practice among the Vietnamese who tried to resolve a yoke, the matter of unequality and injustice such as falling into extreme from exploitation by foreign powers, Sacrifice of institutionalized war, deprivation of ethnical and national human rights, exclusion of cultural opportunities, isolation from participation in world history. He argues that there is no such thing as a dignity of national independence and freedom to the colonists from France, Japan and the United States. Also, he asserts that all nations including Vietnamese have their own right to live, right to freedom, and right to happiness as well. Furthermore, Ho Chi Minh is a Confucian realist who emphasizes it depends on deep structure of civilization in Vietnam and correlation that liberation war, which liberalize Vietnamese from colonial oppression and lack of freedom, is going to be a success or not.

베트남의 국호(國號)와 령토(領土)

송정남 ( Jeong Nam Song ) 한국외국어대학교 동남아연구소 2006 東南亞硏究 Vol.16 No.2

트린 티 민하(Trinh T. Minh-ha)의 영화에 나타난 프랑스 식민지의 탈식민적 이미지

민진영(Jinyoung MIN) 프랑스학회 2017 프랑스학연구 Vol.81 No.-

Cette recherche porte sur le caractère postcolonial de l état colonial français, centré sur le film principal de Trinh T. Minh-ha, <Reassemblage> (1982), <Naked Spaces - Living is Round>(1985), <Surname Viet Given Name Nam (1989)> dans les années 80. La réalisatrice est américaine d origine vietnamienne qui s opposait à l histoire coloniale française du Vietnam en tant que mère patrie et faisait deux films de la même manière que l Afrique de l Ouest avec la même histoire coloniale française, à distance des films ethnographiques français. <Reassemblage> traite des villages ruraux du Sénégal qui luttent pour aborder la vie universelle de l humanité, c est-à-dire les problèmes de la vie domestique, de l élevage et de l agriculture, tout à fait différents de la manière dont les anthropologues interviennent dans la vie des minorités ethniques d un point de vue ethnomorphologique. <Naked Spaces - Living is Round> traçait leurs musiques, leurs danses et leurs rituels vers des récits poétiques centrés sur la résidence des tribus autochtones dans six pays d Afrique de l Ouest, au Sénégal, en Mauritanie, au Togo, au Mali, au Burkina Faso et au Bénin.C est une tentative différente de reproduire poétiquement le continent inaccessible de l Afrique à travers les paysages africains, les instruments de musique et les chansons uniques, leurs habitats. <Surname Viet Given Name Nam (1989)> montre l expérience coloniale du Vietnam et que les femmes vietnamiennes après la guerre sont opprimées par le nationalisme et la tradition confucéenne par des entretiens.La réalisatrice crée un documentaire fictif en utilisant une doublure parce que l interviewé est réticent à faire un véritable témoignage.D après elle, le pouvoir mystérieux de l Asie et les émotions africaines de l abîme neutralisent la logique de la dichotomie centrée sur les hommes blancs, blanc/coloré, femelle/mâle, périphérique/centre.Trinh T. Minh-ha prétend que le film ethnographique devrait avoir une nouvelle perspective et, cherche la direction d une véritable harmonie en reconnaissant les conflits comme les écarts et les différences à travers des images et des écrits afin de mener à bien la postcolonisation de l histoire coloniale française.