Lecture notes from Mr.
|Manager, Dong Khanh Hotel, Ho bỏ ra Minh City, to students on Campus Abroad Viet Nam, July 1998. Mr. Tien was a High School Teacher before he became the manager of the Dong Khanh. I thank him - JKS.|
By the over of the 18th century, the Le Dynasty, after almost 300 years on the throne, had been weakened. The king of Lewaslike a puppet. Power nguồn in the country was shared by two big families: The Trinh family to lớn the North & the Nguyen familyinthe South. The country was at war; the two families fought each other for the power & the king did nothing. Thenationalhero, Nguyen Hue from the Tay Son (Qui Nhon) defeated both the Nguyen family and the Trinh family. Afterward the last kingof the Le Dynasty, Le Chieu Thong, went to trung quốc to beg for help. He asked the King of china (Thanh Dynasty), KingCauLong, khổng lồ send troops khổng lồ Viet Nam lớn help him gain back the throne of his ancestors. In 1789 Thanh"s troops were alsodefeated by Nguyen Hue, and he became a King by the name of quang đãng Trung. Nguyen Du and his family had tried to lớn followLeChieu Thong (to China), but they had khổng lồ stay in Viet Nam. They were loyal lớn the former king of Le & were afraid of the Nguyen Dynasty which took over in 1802. Nguyen Anh overthrew the Tay Sons and he became the new king
The Vietnamese are a very learned people và were deeply influenced by the concepts of King-Master-Father of the greatChinese philosopher, Confucius.
(Also titled the equivalent of The New Scream that Cuts Your Guts)
In order to explain his situation, Nguyen Du was inspired by the story of KIM VAN KIEU by a Chinese author,Thanh Tam TaiThan (pen name). The story had three main characters: Kim Trong, Thuy Van, & Thuy Kieu.The culture of Viet nam giới wasdeeply influenced by Chinese culture. But if we believe that Nguyen Du was onlytranslating the Chinese original we would be mistaken. Nguyen Du only wanted to lớn borrow that story to lớn conveyhis concept, his situation, his memory of the dynasty thathad been lost. Furthermore the story was written in
|Kieu sold herself khổng lồ settle the debt of herfamily||Nguyen Du considered the action of joining the new government as selling himself|
|Kieu had khổng lồ endure suffering & hardship||Nguyen Du suffered greatly because of his loyalty to lớn his former king|
|Deep in her heart, Kieu stays faithful lớn Kim Trong||Nguyen Du was truly loyal to the Le Dynasty|
|Finally Kieu was reunited with Kim Trong||Nguyen Du hoped for the return of his king|
This is the story of a young lady named Vuong Thuy Kieu. Kieu was very beautiful & learned as well.She was born into awell-educated family, & she was in love with a young man, Kim Trong. Then disaster fell on her family. Her father & her brother were imprisoned. In order lớn solve the family"s problem, shehad no choice but khổng lồ sell herself. From then on,catastrophe after catastrophe fell on her. She had khổng lồ followher fate: being cheated, two times being held in a pleasurehouse(whorehouse) as a singer, concubine, servant.We may say this is a sad story of a talented lady who had bad fate.In thisstory Nguyen Du wanted khổng lồ tell usthrough the fate of Kieu to be widened into the fate of human beings in the wickedfeudalsociety along with itscruelties & injustice. He wanted lớn scream out loud, a scream that breaks our heart. Thus thetitle ofthe story DOAN THANH tan THANH, or as it is more popularly known, KIEU"s STORY.Nguyen Du"s inspiration
Nguyen Du tried lớn explain to us that disaster that befell Kieu is the conflict between talent & fate
To Nguyen Du lớn settle this conflict, the matter of the heart must come into being. By the end he wrote thatthe heart is three times more important than the talent. The inspiration of Nguyen Du"s was the inspiration ofconsidering men"s fate.How could men live in a society full of injustice và cruelties? Kieu was built in the image of perfection, she was the essenceof desirability by men. Kieu was not only beautiful, she was also talented.In one word she was the perfect combination ofbeauty and talent. Such a lady must have a good life withhappiness but because she was living in an unjust, cruel,wickedsociety, all that she got was turning against herand she fell victim lớn a disaster that destroyed her. Kieu had become a victim of the society. But she neveraccepted her fate; she was always fighting against it. There was a rebel in Thuy Kieu. We may say that the moreshe fought the more she failed, và as she became aware of her fate, her failure became more bitter.Nguyen Du was writing Kieu"s story with his blood and his tears.V. The Kieu Story & the Vietnamese People 6/8 verses are popular và easy khổng lồ understand The Kieu story is a masterpiece that every Vietnamese knows In conversation we refer lớn citations from KIEU In life every sự kiện that happens may refer to lớn a part of Kieu"s story 1st of the New Year. KIEU may be used as a book lớn predict the future VI. Conclusion
To solve everything the matter of the heart comes into being;righteous people will overcome everything toward a better life.
MANY THANKS to A WONDERFUL TEACHER. Transcribed with permission of Mr. Tien - JKS
Lecture by John Swensson
The Tale of Kieu
Lecture by John Swensson:October, 1998
PART I -- Lecture -- pp. 3-67 -- Kim Trong và Scholar Ma Section
WHY STUDY KIEU? I think the logical place lớn start is with this passage from Alexander Woodside"s "The Historical Background," (xi-xviii) which serves as a preface to the referenced text:
To the Vietnamese people themselves, THE TALE OF KIEU is much more that just a glorious heirloom from their literary past. It has become a kind of continuing emotional laboratory in which all the great and timeless issues of personal morality & political obligation are tested and resolved (or left unresolved) for each new generation. Western readers who are curious about Vietnam and the Vietnamese may well gain more real wisdom from cultivating a discriminating appreciation of this poem than they will from reading the entire library of scholarly và journalistic writings upon modern Vietnam which has accumulated in the West in the past two decades. (xi)
Strong words those; I cannot địa chỉ to them except to say that an understanding of modern Vietnam, & the roles of Americans & Vietnamese in the recent conflict, is one of the aims of this critical thinking course. A powerful idea that we might understand the recent past by going lớn the beginning of the nineteenth century. I am reminded of Maxine Hong Kingston"s comments khổng lồ me that by studying war today "we are preventing wars a thousand years from now." (PREVENTING WARS A THOUSAND YEARS FROM NOW, May 1994 taped interview with MHK, on reserve in the Open media Lab of the LRC). I suppose a secondary aim is khổng lồ assist our Vietnamese (and Chinese in view of the sources of Nguyen Du"s work) students to lớn retain an important part of their culture, & to help non-Asian students khổng lồ understand our fellows.ORGANIZATION OF THE WORK
This is fairly straightforward và is illuminated in the introduction by Thong on page xxix. There is a general introduction from pages 3-9 where we meet the Vuong family và the deceased muse Dam Tien, who, although she is only a spirit will eventually speak khổng lồ Kieu, & who has a real perfume fragrance. The intro. Is critical và bears several readings (My recommendation for those of you who are reading this for the first time is that you vị a quick read all the way through and then go back & do an analysis in each section, doing a more careful reading and using the wonderful endnotes). It is the detailed introduction to lớn Van & Kieu và young Vuong, & it introduces a number of themes that resonate throughout the work. Notice also that there is a god in the work whom Kieu addresses on p.7. On page 9, after the break we meet the "youthful scholar," Kim Trong, who is an admirable first love for Kieu.
From pages 21-29 their love deepens & it results in a pledge of betrothal. But, alas, on page 29 the plot thickens and Kim must leave for some years because of his uncle"s death, và even worse, Old Vuong is arrested on false charges on p.33, và Kieu sells herself into marriage khổng lồ save the family--the concept of loyalty is an important one throughout. Aided by family friend, administrator Chung, Kieu is sold to lớn Scholar Ma, and Old Vuong is released. Before she marries Ma, Kieu enlists Van to promise to lớn fulfill her marriage vow lớn Kim (39) .
Scholar Ma and his wife, Dame Tu, are very evil characters (not without some comic relief somewhat reminiscent of the Thenardiers in LES MIS). Cảnh báo the commingling of the flower, nature, and sexual imagery on pp. 43-45 et. Passim.. The melancholy family leave-taking on pp. 47 inspired a playlet put on by my students in Viet nam in the summer of l998, which was keenly appreciated by the Vietnamese students in their audience at the University of Forestry và Agriculture in Thu Duc, Viet Nam.
Pages 49-67 are phối in the brothel và involve skullduggery, captivity, mirth-- particularly when Dame Tu hears from Kieu that her husband slept with Kieu. Keep in mind that Kieu did not at the time know he was already married. We have a wonderful subplot involving a rogue named So Khanh who promises to help Kieu escape, but is really in league with Dame Tu, và finally we meet a young woman, also held captive in the brothel, who befriends Kieu, Ma Kieu. Dame Tu then offers instruction lớn Kieu in how to lớn be a good courtesan, và this leads us to lớn a consideration of an alternate translation, and the start of Part II, the Thuc Ky Tham section, which begins on p.67.
(The alternate translation is a prose translation, KIM VAN KIEU, five copies of which are on reserve in the DeCillis Collection, along with several copies of TRUYEN KIEU, in Vietnamese. If you are really into KIEU, và I hope you will be, check out a copy of the prose translation và compare some of the footnotes. While the superiority of the Huynh sinh Thong translation will readily become apparent, the alternate translation will shed additional meaning for serious students. :-) The prose translation is published in Viet Nam, is titled KIM-VAN-KIEU. And is translated by Le Xuan Thuy. )KIEU II -- Lecture -- pp. 67-113 Thuc Ky Tham Section
In the introduction, pp. Xxx-xxxi , Huynh sanh Thong starts off by saying that "The love between Kieu and the weak willed Thuc eventually matures into a deep attachment, but sexual attraction is its main ingredient. Thuc meets Kieu as a customer of the brothel. Once again the plot evolves based on the departure of a parent, Thuc"s father journeying home by "a stroke of timely luck" (67). While the relationship is a sexual one it soon includes music, poetry, và chess.
Kieu then takes up the notion of her responsibility & Thuc"s and urges that there is no future in their relationship given Thuc"s attachment lớn his first wife & she proceeds khổng lồ forecast all of the doom that will (and does) befall them if they continue. Thuc"s argument on p.
The father turns them into a judge và it here that Kieu must make a moral choice, choosing lớn accept punishment for her deeds, or return to lớn the brothel. She replies with grace "I shall endure the thunder of the law" (75). Here she is beaten as Thuc is forced khổng lồ watch. Thuc"s pain is so intense that the Judge"s heart is moved, và he shows mercy & orders a wedding. (I am reminded of Shakespeare"s Portia in THE MERCHANT OF VENICE dispensing justice & mercy in a European society, that is younger than the Asian societies here. Where is this in American literature?)
Old Thuc"s heart is softened also BUT they still have, as Kieu has also foretold, Miss Hoan to deal with-- & her mother!! Miss Hoan is one of the strongest characters in the novel, physically violent và with a malicious cunning that guarantees that Kieu will be punished sorely for her deeds. On Kieu"s urging Thuc returns to lớn his wife (79) và we see, especially on phường 83 his weak will that Thong started us off with. His refusal khổng lồ reveal his relationship with Kieu which was the purpose of his journey shows how weak he is & we as reader experience the dramatic irony of knowing what Miss Hoan knows & what her intent is.
In a brief vignette on pp. 84-85 we meet Miss Hoan"s mother and get some insight into why the daughter is so mean--the mother graciously accedes lớn a scheme that involves kidnap, bondage, and public torture (Hell hath no fury. . .as Shakespeare tells us).
What follows next is the dramatic subplot of the kidnapping và burning of Thuc và Kieu"s apartment complete with the planting of an unclaimed corpse which provides more torture for Old Thuc who has to lớn oversee the funeral of what he believes lớn be Kieu.
Young Thuc returns and consults a psychic--the importance of fortune telling is one that we Westerners do not appreciate--indeed in Viet phái nam fortunes are told by the text of THE TALE OF KIEU itself. And the psychic correctly foretells the plot"when you two stand face to lớn face again,/how strange, you will avoid each other"s eyes!" (89).
On phường 91 we meet another young girl (cf. Ma Kieu in Part I) who befriends và advises Kieu who is now in the service of Miss Hoan, và the Buddhist notion of karma/justice/responsibility is repeated "Perhaps you must atone for some past sin" (91). But she then continues "but malice
Eventually Miss Hoan softens--although this becomes a necessary plot point for what is to follow--but not before continuing her own plot to humiliate her husband và Kieu by having Kieu wait in them và play music for them together. Miss Hoan finally lets up a bit on p 99 và grant Kieu"s request lớn become a Nun. Conveniently there is a shrine in the garden that Kieu can be cloistered in, just close enough for Thuc khổng lồ sneak over to, which he does, all of the time observed by his wife. But the reunion of Thuc & Kieu is quite beautiful & Kieu merely asks his help in her escape. She is willing to forego their own happiness and leave him with Miss Hoan. But alas, Miss Hoan has overheard it all, & Kieu is left no choice but lớn escape. Like Valjean leaving the Bishop of Digne"s house, she takes the silver as she goes.
We next meet the character of Giac Duyen who would make for an interesting paper. I am still not sure what to lớn make of her. A prioress, she instructs Kieu in what nuns are supposed khổng lồ do and all is well until a pilgrim sees the silver và identifies it as Miss Hoan"s . Kieu confesses & Giac asks a neighboring family khổng lồ provide shelter for Kieu. Alas, "Dame Bac soon proved a colleague of Dame Tu" (109) và Kieu is back in a brothel again. I remain confused by the apparent marriage khổng lồ Bac khô nóng (whose first name means "false") but he is a parallel lớn Scholar Ma. Indeed the # of times that Kieu is married is a mystery to lớn me. I hear various reports from 2-9 and a textual examination must be aided by more cultural expertise than I possess. Perhaps some of our students have some answers.
The final line worth mentioning in this section "O Great Potter"s Wheel, how you treat womanhood (112) certainly sums up one of the major themes of this work, & reminds me of Maxine Hong Kingston"s vignette in china MEN called "On Discovery." So much for Thuc Ky Tham và Miss Hoan--though we shall see them again. Time lớn turn our thoughts khổng lồ Kieu"s next great love, the soldier Tu Hai.KIEU -- Part III -- Lecture -- pp. 113-67 Tu Hai và Family Reunion Section
A second customer, a General, turns up to buy Kieu from the second brothel, with "A tiger"s beard, a swallow"s jaw, & brows as thick as silkworms" (113). Chú ý Du"s use of nature imagery (and go to the De Cillis Collection & view the lacquerware of Tu hai on the wall opposite the clock. He is shown in mother of pearl shell with exactly these characteristics and arrows in his back, standing up, deceased--see upright death of Lord Tu, p 131). Once again it is not clear whether Kieu và Tu nhì are formally married, though cảnh báo 2212 implies that as does the celebration on pp.117-19. They clearly mô tả a strong love & are happy together. Tu nhị is a very popular general, but not venerated in Vietnamese history because he does not repel foreign invaders as did Tran Hung Dao (the Mongols) or The Trung sisters (the Chinese in 40 A.D.).
We now come lớn the popular trial scene with the theme of justice, or is it retribution? Ma Kieu và Giac Duyen are invited as honored guests which leads us khổng lồ believe that Giac was not being duplicitous in Part II when she referred Kieu to lớn the Bac family (107 et. Ff.). Kieu first rewards Thuc, though using the ant in the cup metaphor from Miss Hoan, her earlier chief tormentor. Miss Hoan apologizes, reminds Kieu that she had had a change of heart và let her tend the shrine và Kieu forgives her & sets her free!! (I am reminded of the actions of all of the coup plotters and successive governments in South Viet nam giới in the early & mid-1960"s, which we shall read about in Halberstam"s THE MAKING OF A QUAGMIRE, next. Perhaps this is why they constantly forgave each other, reformed, and tried again.)
But the mercy is short lived. Bac Hanh, Dame Bac, So Khanh, Dame Tu, & Scholar Ma are not only executed, but tortured as well. (Perhaps that is why Diem was dispatched in the M113 armored personnel carrier built at the FMC plant on Coleman Avenue in San Jose?)
Giac Duyen takes her leave with a promise of a reunion within five years guaranteed by another seer, Tam Hop. And in that five years Tu hai is victorious in many battles, accompanied by his first lady, Kieu. The partnership is taken advantage of by Lord Ho Ton Hien whose entreaties convince Kieu to lớn convince Tu nhị that Ho will be an ally, not an enemy. Alas, the over of Tu Hai, because of Kieu"s actions (I am reminded of The Moor of Venice & Desdemona, but in that case it was the Moor who was convinced of the wrong thing). We have already noted the powerful death of Tu Hai, & Kieu is once again in captivity, this time playing "Cruel Fate" on her lute for Lord Ho.
And it appears that Kieu marries again (135), forced into it by her captor! and then we start back to lớn the beginning with Kieu communicating with Dam Tien, lamenting her fifteen years of suffering under the cruel "wheels of fate" (137). The next part starts with Giac Duyen & the seer Tam Hop weighing the balance of Kim"s actions "When judged for her past sins, Kieu must be charged/ with reckless love, but not with wanton lust" (139). Tam Hop continues:
"She caused one death, but saved ten thousand lives./She knew right thoughts from wrong, fair deeds from foul./ Whose merits equal her good works in truth?"(139).
Let"s go back for a minute back to lớn the opening stanza of the poem:
A hundred years in this life span on earth/ talent & destiny are apt to lớn feud./ You must go through a play of ebb & flow/ and watch such things as make you sick at heart/ Is it so strange that losses balance gains? /
There is both the conflict of talent & destiny (individual actions versus fate) and the notion, explained in cảnh báo 5 that "losses balance gains" refers lớn a "Chinese adage, which makes the common observation that no one is perfect or enjoys complete happiness,
In fulfillment of her dream, Kieu escapes from Lord Ho by jumping into the river- her second suicide attempt? - and after floating downstream is rescued by two fishermen who were there for the purpose of saving her và fulfilling Tam Hop"s prediction of Kieu"s và Giac Duyen"s reunion within five years. And Dam Tien also appears again with a prediction, finally some good news:
with many days ahead, you shall fulfill/ your great past love, reap future happiness./ (141)
But what happened lớn Kim Trong, Kieu"s great past love whom we last saw in Part I?
(Their leave-taking is captured in another piece of lacquerware in the DeCillis Collection, which depicts Kieu & Van, Kim và young Vuong, Kim"s horse & the mountains he will journey beyond. The next piece shows Kieu lamenting the absence of Kim. The third piece shows Kieu playing her pear shaped lute khung Thuc, and the fourth Tu Hai, noted above)
Kim had come back to the awful news of Kieu"s departure và the plot summary in lines 2775 et. Ff. Is worth noting, but I will not summarize nor quote it here. Kim takes care of the family and sends emissaries looking for Kieu, & to assuage his grief, the family arranges for him to marry Van, which you will recall Kieu had asked Van to do. On page 149 Van dreams that she will be reunited with Kieu, and Old Do, a clerk whom we have not met before, summarizes Kieu"s life. This summary leads Kim to lớn find Thuc lớn get the rest of the story, which continues khổng lồ the đứng đầu of p. 153 at which Kim"s supposed death by drowning in the river is reported.
So the family makes an altar to lớn Kieu, it is discovered by Giac Duyen, and we have arrived at the final resolution of the plot for the next 14 pages (remember that half are in one language, half in another-- effectively 7 pages of resolution.) There is little merit in my summarizing this portion. It should be read carefully lớn be appreciated. Note, though, the solution of Kieu"s marrying Kim, but not sleeping with him-- she lives as a nun, because she has lost her chastity. He continues khổng lồ live and have children with Van. Cảnh báo also that the family thanks Buddha for the reunion.
Of Kim and Kieu:
"Of love and friendship they fulfilled both claims--/ they shared no bed but joys of lute & verse/ . . . Their wishes all came true since fate so willed,/ and of two lovers marriage made two friends./ (165)
Of the story:
"This we have learned: with Heaven rests all things./ Heaven appoints each human to lớn a place./ If doomed to roll in dust, we"ll roll in dust;/ we"ll sit on high when destined for high seats./. . . In talent take no overweening pride,/ for talent và disaster khung a pair./ Our karma we must carry as our lot--/ let"s stop decrying Heaven"s whims và quirks./ Inside ourselves there lies the root of good:/ the heart outweighs all talents on this earth./ (167) và finally the concluding lines May these crude words, culled one by one and strung, beguile an hour or two of your long night./ (167)
My wish for you is the same as the author"s. I hope you enjoy your study of this great work. Like all great works of literature it returns khổng lồ you what you invest in it, & you should return to it ten years from now to lớn measure your own change. Its words will still be the same.
Please use the LISTSERV or forums -I will post the lectures there also which is a password protected area--to agree/disagree/comment. I have gotten responses so far ranging from "I could not put this book down" to lớn "it is an immoral book that should not be taught in our class." I very much appreciate the bình luận about morality since this is a critical thinking course, và whether I agree with that opinion is not so important as whether YOU do. Later in the course I want us to consider the morality of American actions and Vietnamese actions in the war. This is kind of like the CLIFF"S NOTES. Now it is up lớn you to lớn think critically. What are YOUR thoughts? -- JKS
Musashi-bo Benkei & Tu Hai: Japanese và Vietnamese Heroes, Dying Standing UpThoughts from Kayoko Sato
Have you ever heard of Musashi-bo Benkei? Tu Hai, in THE TALE OF KIEU, reminded me of this famous character in Japanese history.
Benkei became avery faithful follower of the aristocratic warrior Yoshitsune. As a retainer, Benkei sacrificed his life lớn protect his master from the attacks ofYoshitsune"s brother, Yoritomo. Even after being strapped with so many arrows và he was mortally wounded, he stood still, did not let the enemies go by and reach his master. Benkei"s strong will khổng lồ guard Yoshitsune kept his toàn thân "firm as rock and hard as bronze" (Du 131)--just lượt thích Tu nhì in the story--and this shows how devoted và committed he was.
I feel that Benkei và Tu nhì were somewhat similar. I think not only was Benkei loyal to lớn his master, but was proud of himself being a retainer of the great warrior who--Benkei thought he was-- worth sacrificing his own life. Và Tu Hai, who was very faithful khổng lồ his wife Kieu, và who agreed with her to lớn stop expanding his niche and to have a truce, was killed by the government-- his foe. Lượt thích Benkei, he stood still even after he was dead.
Both Benkei and Tu nhị died after all, but one thing that I caught a glimpse in their death was that both of them were loyal to lớn the people who they loved, and they died proudly.
My interpretation of Tu nhị may be wrong, but are they not they similar? I think it is very interesting. Regards, Kayo Sato