6. COCHINCHINA AS A CULTURAL PRECONDITION FOR THE FOUNDATION OF CAODAISM

A Cochinchinese peddler (old postcard)

V. COCHINCHINESE CHARACTERISTICS

Fertile soil allows seeds to grow better than barren one does. A bonsai could not develop as fully as plants growing in a garden watered and fertilized enough. Usually, a particular species of fruit is the product favoured by a certain habitat. Sơn Nam writes, “People are flowers of soil. Each habitat brings forth its typical produce. Generally, sour oranges or sweet ones depend on their habitat, which is impossibly converted.” [1] It is why a well-known speciality is traditionally “labelled” with a geographic name such as Biên Hòa grapefruits, Cái Bè oranges, Cái Mơn durians, Hòa Lộc mangoes, and Lái Thiêu mangosteens, etc.

Similarly, people’s characteristics must be affected by the natural environment where they live.[2] Thus, a glimpse into Cochinchina’s natural conditions should be essential to understand the characteristics of the Cochinchinese.

1. COCHINCHINA: HARSH NATURAL CONDITIONS

Before reclamation, Cochinchina’s natural conditions were extremely harsh. Huỳnh Lứa writes, “The rich and diverse natural environment of Southern Vietnam [Cochinchina] offered pioneers several advantages and simultaneously caused them various difficulties.” [3]

Sơn Nam describes Cochinchina as “a paradise for tigers, crocodiles, poisonous snakes, and mosquitos spreading malaria. The low-level land was dank and abundant with rivers, arroyos, lakes, and pools. Its swamps were occupied by crowded flocks of storks. The grass which had withered in the dry season sprang up and grew taller than a man when rains came.” [4]

Generations of migrants unceasingly moved to Cochinchina to reclaim its wilderness and made marshy land cultivable and habitable. This reclamation movement was mobilized by the Nguyễn lords in the 17th century.

During the Southward march, early migrants had to struggle continuously against beasts, crocodiles, snakes, mosquitos, miasma and diseases. Natural conditions of then Cochinchina enriched the Vietnamese language with old folk songs and sayings handed down from pioneers:

– The buzz of mosquitos is like flute sounds,

Swimming leeches look like vermicelli.

–Into devils does grass grow,

And in the field snakes can crow.

– Covered with salt water and alkaline soil,

Here and there rampage crocodiles

and slither cobras.

– One is filled with fear of crocodile bites

into the legs when rowing,

Of leeches when getting into rivers,

and of ghosts in forests.

– So strange a land is Đồng Nai

with its shoaling fish in rivers,

and roaring tigers in forests.

– Here is a strange land,

So frightening is the warbling of birds

or the sudden splashing of fish.

In 1735, Nguyễn Cư Trinh (1716-1767) set foot on Cochinchina after this region had been reclaimed for over a century, but he still sadly jotted down this line: 殘荷帶濕, 折柳霑泥. (Lotus withers in humid air, and broken sonneratiaceae branches fall into mud.)

His other verses: 千家流到蠻夷土. 水多鱷魚陸蛇虎.

Thousands of families came to this wilderness,

Where rivers are occupied by crocodiles,

And fields are the home of snakes and tigers.[5]

In the 19th century, after Cochinchina had been reclaimed for 200 years, its natural conditions still frightened French invaders. According to Sơn Nam, after conquering Cochinchina, French troops were very pessimistic because they found it impossible to settle down. They were fearful of mosquitos, snakes, burning sunlight and thundering rainstorms.[6]

How did such harsh natural conditions affect Cochinchinese characteristics? Huỳnh Lứa answers, “…with its own features, the natural environment of Southern Vietnam [Cochinchina] created profound impact on material and spiritual lives and the formation of local residents’ characteristics.” [7]

Generation after generation, the characteristics of the migrants had actively shaped those of the Cochinchinese. These characteristics strongly showed themselves in the second half of the 19th century. According to Hồ Lê, “the Cochinchinese were dynamic, less conservative, and ready to accept the new.” [8]

2. SOME GENERAL CHARACTERISTICS OF THE COCHINCHINESE

a. Open-mindedness

Speaking of the Cochinchinese characteristics, Sơn Nam observes, “The most prominent characteristic of early pioneers is that they loved freedom…” [9]

Thạch Phương writes, “Settling down in a new region, communities of migrants – through their creativity and communication – gradually got a more liberal and active way of thinking. Their sight of reality became broader and was no longer limited by bamboo hedges or dikes.” [10]

Đinh Văn Hạnh explains, “Living in a vast, newly reclaimed land, pioneers were free from the rat race common to narrow, populous areas. They became more tolerant, broad-minded, and generous. [On their Southward march,] constraint, rigidity, and pettiness were left behind to create a more liberal and unrestrained lifestyle…” [11]

Nguyễn Văn Xuân asserts, “The biggest benefit the Cochinchinese enjoyed was that the Confucian education they got was less dogmatic than what was taught in Central Vietnam. Moreover, staying far away from the imperial court and living in a vast, fertile delta with large orchards yielding abundant produce of high quality, their emotions could be developed and enriched a lot.” [12]

“… migrants were plain-hearted and it seems that the farther they went Southwards, the simpler they turned out…” [13]

“… the South was not static due to pioneers’ constant mobility. They had to be continuously in search of adventures in order that their lifestyle could be more and more diversifying. It is worth noting that both the Nguyễn lords and their mandarins, born and brought up in the newly reclaimed land full of incessant activities, held little prejudice.” [14]

● Possibly due to their openness, the Cochinchinese felt easy about accepting an open religion like Caodaism, whose altar presents a pantheon comprising several founders of other religions.

b. Democracy and equality

Thạch Phương writes, “The farther they moved southwards, the more their feudality faded and therefore replaced by democratic and egalitarian spirits that were realized in their rural community life as well as in their family routines.” [15]

Village ties were strengthened by profound sentimental attachment, which is also the deep root of Cochinchinese democracy and egality.[16]

● It seems that democracy and egality made the Cochinchinese find Caodaism in harmony with their characteristics. Indeed, Caodaist high-ranking dignitaries and ordinary adepts treat each other as brothers or sisters. Even Caodaist deities address their followers as younger brothers or sisters.

c. Hospitality, tolerance, and generosity

Concerning Cochinchinese customs, Gia Định thành thông chí (Gazetteer of Gia Định citadel), by an author of the late 18th and early 19th centuries named Trịnh Hoài Đức, reads, “When guests come over, the host offers some betel and areca-nut, then a meal, and gives a warm reception irrespective of their origins or whether they are accquaintances or not…” [17]

Up to the present day, a large earthenware jar of fresh water along with a ladle is still seen on the threshold of some Southerners’ houses, fenceless or fenced but negligently closed, for passers-by to quench their thirst in the afternoon heat.

Sơn Nam explains, “Always feeling lonely in the middle of nowhere, migrants turned out very hospitable. (…) When meeting fellow-countrymen, migrants willingly gave them a warm welcome in exchange for information about their native villages. Were they strangers, the host would listen to their recounting stories he had not ever heard about before.” [18]

Thạch Phương writes, “Moreover, provided with all the advantages of living in the new boundless land, early pioneers were free from the rat race often found in narrow, crowded areas. Natural conditions allowed them to become more generous and open-minded.” [19]

● To sum up, despite harsh natural conditions, the Cochinchinese favoured by abundant resources became more hospitable and free from meanness. Thanks to this characteristic, within a few years of the foundation of Caodaism, lots of its temples were quickly set up in Cochinchina by voluntary followers most of whom were not rich. Many temples were humble houses dedicated to the newly-founded Church by their enthusiastic owners.

d. Benevolence, righteousness honouring and wealth disdaining

Some authors observe that the openness of Cochinchinese villages makes the Cochinchinese lack traditional ties with community commonly found in Tonkinese villages.[20]

Nguyễn Phương Thảo asserts that Cochinchinese villages were set up by pioneers, who did not discriminate newcomers as Tonkinese villagers did.[21] Unfamiliar with such discrimination, villagers were ready to leave for a new place when they found the old one materially or spiritually unfit to live in.[22]

“In such a common situation, the tie between villagers was neither their kinship nor a long-lasting neighbourliness. Sharing the same plight, quitting their native villages to live in strange areas without close relatives, the migrants only clung to friendly, affectionate connections with one another.” [23]

“They integrated themselves into communities where righteousness bound them together for life.” [24]

As migrants from all walks of life made a living in vast and remote areas full of fatal dangers, they could not survive without righteousness, generosity, and benevolence.[25] Cochinchinese folk verses read as follows:

Gathering in Huế are the nobility,

While galloping to Đồng Nai are migrants.

The peaceful river has become muddy,

Like difficulties of those

Whose home villages are miles distant.

Here you come, here you stay,

Until the seeds you’ve sown,

Sprout from the land of our own.[26]

e. Indomitability

Of different origins, customs, occupations, social status, races, and religions,[27] Southward migrants who quitted their native villages to reclaim the virgin land of Cochinchina featured, strongly and commonly, courage and indomitability.

Trần Thị Thu Lương and Võ Thành Phương assert, “Basically, Cochinchinese residents were migrants from all walks of life. Like their parents and relatives, suffering lots of troubles and risks, they became unsubmissive and unrestrained.” [28]

Thạch Phương writes, “Unyielding to violence, they were ready to liberate the oppressed and rescue the endangered. Their principle was to observe righteousness to show their bravery. Thus they dared clear away the unfair, protect the weak, defend the helpless, and support the down and out.” [29]

According to Huỳnh Lứa, “reclaiming a new region full of difficulties and dangers, Cochinchinese pioneers steeled themselves to be brave, persistent against hardship and natural obstacles, and resistant to unjust violence.” [30]

Gia Định thành thông chí (Gazetteer of Gia Định citadel) by Trịnh Hoài Đức describes Cochinchinese men and women as those of “unsubmissive spirit, fidelity, bravery, righteousness, and contempt for money”.[31]

Nguyễn Văn Xuân, a scholar born and brought up in central Vietnam, writes about Cochinchinese characteristics as follows, “Despite the education directly got from the French, Cochinchinese men driving the latest modelled cars still wore big chignons (…); Confucius and Mencius sayings on human duties were frequently and fluently cited by men and women in their daily talks. (…) Such behaviour went along with their patriotism. For instance, when consulting Nguyễn Thành Tiểu La in Thăng Bình prefecture about a plan for restoring national independence, Phan Bội Châu was advised to recruit his human resource in Cochinchina (…). Returning from France, Phan Chu Trinh first set foot in Saigon before heading for his home province in central Vietnam. (...) However, he breathed his last in Saigon, failing to see his native village again. His funeral, held by the Cochinchinese, might be the biggest one never seen before…” [32]

● Perhaps the above-mentioned Cochinchinese characteristics helped a newly founded religion like Caodaism develop rapidly. Although French colonialists regarded this belief as une société secrète (sic) and any meeting comprising over 20 people required an official permit, the Cochinchinese bravely attended Caodaist spirits-evoking seances and rituals en masse.

Many people fervently donated their land and houses to building Caodaist temples. And as a result, within a few years after its birth, Caodaism had temples and followers all over Cochinchina.

Kept at the National Archives Centre 2, records under the French Governors of Cochinchina provide proofs of how unsubmissive and indomitable the Cochinchinese were, and how they honoured righteousness and disdained money.

For example, submitting the Declaration of Caodai foundation dated 7 October 1926 to Le Fol, Acting Governor of Cochinchina, Lê Văn Trung on behalf of his fellow followers, politely and proudly wrote:

“On behalf of the majority of the Vietnamese (…), we who signed hereunder are honoured to declare that we will diffuse this sacred teaching to the whole humanity.

“… those who signed hereunder ask you to receive our declaration officially.” [33]

Đinh Văn Hạnh asserts that Cochinchinese people’s characteristics “help them and other ethnic groups engage in acculturation and impact one another.” [34]

To sum up, the Cochinchinese characteristics are open-minded, liberal, democratic, egalitarian, hospitable and indomitable. These features “did not just come into being overnight, but took shape after centuries of forging the pioneers throughout their reclamation.” [35] These characteristics might be regarded as one favourable precondition for the birth of Caodaism in Cochinchina.

HUỆ KHẢI

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[1] [Sơn Nam 1993: 28].

[2] Kong Ji (483-402 AD), alias Tzu Ssu, a thinker in the Warring States, states that characteristics of both Southerners and Northerners living in the immense Chinese must be influenced by Southern and Northern physical geography:

“To show forbearance and gentleness in teaching, and not rashly punish wrong-doing: this is the strength of Southerners. (…) Lying on weapons and armours and dying without fear: this is the strength of Northerners.” Zhongyong (Doctrine of the Mean), chapter 10. 寬柔以教, 不報無道, 南方之強也. (...) 衽金革死而不厭, 北方之強也. (中庸, 第十章)

[3] [Thạch Phương 1992: 44].

[4] [Sơn Nam 2000: 8-9].

[5] [Phan Quang 1981: 115].

[6] [Sơn Nam 1992: 9-10].

[7] [Thạch Phương 1992: 44].

[8] [Thạch Phương 1992: 108].

[9] [Sơn Nam 1993: 32].

[10] [Thạch Phương 1992: 251].

[11] [Đinh Văn Hạnh 1999: 28].

[12] [Nguyễn Văn Xuân 1969: 51].

[13] [Nguyễn Văn Xuân 1969: 53].

[14] [Nguyễn Văn Xuân 1969: 53].

[15] [Thạch Phương 1992: 68].

[16] [Nguyễn Phương Thảo 1994: 11-12, 14].

[17] [Đinh Văn Hạnh 1999: 307].

[18] [Sơn Nam 1993: 33].

[19] [Thạch Phương 1992: 68].

[20] [Cần Thơ 1997: 7].

[21] [Nguyễn Phương Thảo: 1994: 11].

[22] [Nguyễn Phương Thảo: 1994: 13].

[23] [Nguyễn Phương Thảo: 1994: 11-12].

[24] [Nguyễn Phương Thảo: 1994: 14].

[25] [Cần Thơ 1997: 7-8].

[26] [Sơn Nam 2000: 7]. N.B. – Huế was the imperial city of the Nguyễn dynasty; Đồng Nai, the reclaimed land.

[27] [Đinh Văn Hạnh 1999: 27].

[28] [Trần Thị Thu Lương 1991: 108].

[29] [Thạch Phương 1992: 68].

[30] [Thạch Phương 1992: 37-38].

[31] [Thạch Phương 1992: 68].

[32] [Nguyễn Văn Xuân 1969: 58-59].

[33] “Au nom de très nombreux Annamites (...), les soussignés ont l’honneur de venir respectueusement vous déclarer qu’ils vont propager à l’humanité entière cette Sainte Doctrine.

“... les soussignés vous prient de recevoir officiellement leur déclaration.” [Lê Anh Dũng 1996: 169, 172].

[34] [Đinh Văn Hạnh 1999: 29].

[35] [Thạch Phương 1992: 68].