Tổng thống Ngô Đình Diệm, góc nhìn sau nửa thế kỷ có nhiều thay đổi ở những điểm này | NAMDUONGTV

About the author, Edward Mueller took the doctorate at Harvard University in 2004 with a research on the character Ngô Đình Diệm. He lived, worked in Taiwan, Singapore and Vietnam. All attempts to learn about the history of the Republic of Vietnam need to start with Ngô Đình Diệm, the founder and first president of the Republic of Vietnam. He also contributed to the debates about the origin of the Vietnam War, starting with the dispute against Diệm's body. Most historians see the fallout and assassination of Diệm in November 1963 as a turning point that paved the way for the escalation and the end of the 1964-1965 conflict. Although important in history, this character is still not well understood. Until recently, most of Diệm's academic books were mainly based on research on American government documents and other American sources. Over the past few years, some scholars have started using Vietnamese documents, including the Vietnam Passport, which was kept in Vietnam. They have brought back some new perspectives on Diệm's decisions and policies in the period 1954-1963. But Diệm's life and career before 1954 are still under investigation. Scholars are still trying to determine his experiences and ideas. In other words, we know a lot about what Diệm did, but it is still difficult to understand who he was. Mrs. Biếm Quạ Due to the lack of a comprehensive understanding of Diệm's history and his motivation, their lectures on the leader are often very simple and even become boring. Mrs. Biếm Quạ has become a hot topic among journalists, historians and many books about Diệm since the 1960s. Some writers describe Diệm as an American look-alike built by American officials to serve the geopolitical goals of Washington. Others say that Diệm is not a product of the US diplomatic policy, but of Vietnamese tradition. In this respect, Diệm is a backward reactionist who does not care too much about modernity. The ideas of Diệm's countrymen originate from the era of the pre-imperial era. The third way to describe Diệm is to express his desire for more than two attitudes. He describes Diệm as a hero who understands the needs and desires of the people of the South. This way of looking at Diệm's collapse in 1963 is not because of his laziness, but because of the stupid actions of American allies, who betrayed him as soon as he was about to defeat the enemy. In other words, each way of looking at Diệm seems to be sarcastic, but when you look closely, it is clear that they are just trying to show off rather than revealing his character. The same word, Diệm, is used by the communists to describe the most passive view that Diệm is just a puppet of the US. But not only the communists see Diệm as a product of the US policy. When Diệm was still alive, the Vietnamese and Americans thought that he was forced to follow Washington's instructions to ensure that he continued to enjoy economic and military aid. Of course, after Diệm was overthrown in the US-supported coup, the US-Diệm rhetoric was less convincing. If Diệm is just a puppet of the US, why did Washington encourage the general group to defeat him? Nevertheless, some writers still affirm that this argument is at least partially true. These writers argue that even if Diệm was not a puppet after 1954, he was held in power thanks to Washington. Accordingly, Diệm is like an American Rockstein monster. The US leaders secretly arranged for him to take power in Saigon in the hope that he would obey, but then realized late that they could not control him. Even though there are still some theories, this theory does not stand still. US classified documents show that Diệm is very opposed to US advice and has always disobeyed Washington. For example, in the 1954-1955 diplomatic crisis, the US Embassy in Saigon urged Diệm to compromise with the command of armed forces threatening to overthrow him. Not listening to the US, Diệm was forced to fire a gun and then defeat his opponents. And so, the more he believed, the more he had to listen to himself. The reluctance to do as instructed by the US was getting deeper and deeper. Because he knew that he had the position of Southern Prime Minister because of his own efforts, not because of the US conspiracy. No one has found evidence that the US authorities forced Secretary of State Bảo Đại to elect Diệm as prime minister in the spring of 1954. The evidence we have is that the decision of Bảo Đại was mainly due to Diệm's instigation and conspiracy. Similar to the old saying, Diệm is a product of tradition, or he is a modernist, it is not more convincing. It is true that Diệm often and sincerely talks about the history and culture of Vietnamese tradition. However, Diệm emphasized that he did not consider the past of Vietnam as the foundation for the future of the country. He stated, We will not return to the useless version of the past, but will apply the best of our heritage to the modern situation. End of quote. The entire activity of building Diệm's country during his reign, including the Constitution of 1956, the founding of the National Assembly, the Secretariat and the Strategy to preserve the modernization, the political life, society and economy of the South. Certainly, Diệm is very suspicious of both the freedom of thought and Marxism about social change. And it is true that he is a conservative, but it is not surprising when describing him as an anti-movement with the only agenda is the restoration of the political and social dynamics of the previous centuries. The reason. Of the three excerpts, perhaps the least convincing is the rhetoric describing Diệm as a benefactor of the widespread support of the peasant people of the South. The advocates of this view are right when they say Diệm cares very much about the lives of farmers and that he sincerely wants to improve their lives. But just the fact that Diệm cares about such issues is not enough to explain why he pursues certain policy and it does not prove anything about the success or failure of those policies. In fact, Diệm's efforts to change the life of the peasants were unsuccessful, as he and his supporters said. This is clearly shown through the history of the Dinh Dien program, which is the re-location in the mid-1950s. According to this program, peasants were brought into the residential areas of the government in the West, along the Cửu Long River and the Central Plateau. Diệm believes that he is improving the lives of the peasants and teaching them the value of independence and hard work. But life in the residential areas is tough. Many areas are located in remote areas, the soil is barren, there is not enough water. The program also suffers because local officials are greedy and cruel. As a result, it fails to improve the lives of the peasants. In conclusion, scholars need to analyze Diệm's stubbornness in the context of the history that he lived, the origin of his ideas and policies that cannot be found in Washington The period between the two wars was a period of political and intellectual development in Vietnam. Topics such as national liberation, cultural reform, modernity were controversial and many Vietnamese began to look for new forms of political activity. Diệm was deeply affected by those changes, but many scholars did not understand the changes in his ideas. At least three ideas seem to have influenced Diệm about society and politics in the 1920s and 1930s. The first is the rise of a new form of nationalism of Catholicism in Vietnam. Religious nationalism is attached to Diệm's family and especially to his brother who was a famous religious figure who advised Diệm to hang the Statue of Liberty in 1933 to oppose the French policy. The second idea that influenced Diệm at this time was Catholicism. Diệm's understanding of Catholicism was shaped by his friendship with Phan Bo Châu, who spent the last years of his life in Hue. At this time, Phan Bo Châu wrote many works that influenced Diệm. The third idea that influenced Diệm at this time was Catholicism. At this time, Diệm was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Diệm's brother was the first person to come into contact with the concept of humanism, a philosophy borrowed from the French Catholicism. Until Kennedy sat in the White House, Diệm's experiment seemed to only create negative results. Six years of national construction has brought a model country that the US hopes can prove a choice to replace communism in Asia. Diệm is increasingly opposed to US advice, as he believes that the foreign officials of Kennedy are in conflict with Diệm because they never try to understand the nature of the rule of law in Vietnam or the complexity of leadership. Diệm considers the stupidity of the US as one of the main reasons why the US wants to destroy Vietnam. The US wants to destroy Vietnam. The US wants to destroy Vietnam. The US wants to destroy Vietnam. The US wants to destroy Vietnam.