Paper accepted for presentation at the international conference on Communication/Culture and the

Sustainable Development Goals (CCSDG): Challenges for a New Generation, Chiang Mai University,
Thailand, December 17-21, 2015.

Vietnam cultural policy from the period of Renovation (DoiMoi)

The pre
servation of cultural identity in the globalization
HOANG THI HONG HA
University Paris Ouest Nanterre La Dfense, France

Abstract
The tasks of protecting national identity and spreading culture are needed today. In
1986, Viet Nam began to apply the Renovation policy (DoiMoi). Facing new challenges at the
wake of globalization, it was necessary to have strong attachment between the preservation and
the development of cultural identity. The cultural policy was continuously modified in the Party's
conferences during the years from 1991 to 2011. The success of cultural policies in life such as
the preservation, the promotion of traditional cultural values and heritage makes cultural life
diverse and abundant. However, there are some problems arising during the cultural innovation.
The government should harmonize the relationship between integration and preservation identity
in the exchanges between Western and Eastern cultures over the last century.
Key words: culture, policy, Renovation, identity
Human beings have entered the 21st century with the diversification of cultures and
civilizations. In the era of globalization, besides the opportunities for cultural developments,
each nation also has to face up to new challenges. The questions of protecting national identity
and spreading culture soon become inevitable.
National identity is created by numerous elements in cultures. Cultural identity is
considered as an ID card of the Vietnamese people of in the process of international integration.
Cultural identity includes some specific characteristics, which are naturally formed by a variety
of elements, that help distinguish one nation from another. The cultural identity of each nation
plays a very important role in both spiritual and material aspects of life.

1-Vietnamese cultural identity

Vietnamese culture is diverse, which is well expressed through various and unique
culture of every ethnic group out of the total 54 (Trn, T, Nguyn, Lm and
Trn,1998).Vietnam's cultural identity and its diversity is reflected in peoples customs and
habits, traditional morality: religious beliefs, and different kinds of art. Traditional culture is
conveyed in poetry, music, dance, painting, sculpture, architecture, characteristics of costumes
and behaviors in families and the society. All of these create a colorful picture of Vietnamese
sophistication (Tetrais, 2009; Trn, 1999). Therefore, preserving cultural identity of each ethnic
group is a great contribution to continuance of the Vietnamese cultural identity.
One of the most essential elements in culture is language. Vietnamese language is
complex with various tones. It has a great number of adages, proverbs and metaphors.
Vietnamese literature has been developed with a unique distinctiveness since the early days of
the nation. As a country of multi ethnic groups, Viet Nam is proud of the literature of multiidentities and traditional literature that includes folklore, classical Chinese (Han) and Nom
(Vietnamese scripts modified from classical Chinese scripts) ones.
The setting of customs such as weddings, funeral, especially ancestor worship mores is
another important constituent. Local festivals are typical, cultural activities in all regions of Viet
Nam. As an agricultural country, festivals are held during leisure times, which are spring and
autumn. There are also national festivals for all Vietnamese people, including Lunar New Year
(Tet Nguyen Dan), July Full-Moon, August Full-Moon or King Hung Festival.
Besides, Vietnamese uniqueness is also put across in food with different styles and
courtesy from both China and other Southeast Asian nations. Beyond many regional variations,
the national cuisine is recognizable points, for example rice noodles (pho), spring rolls (nem) ,
fish sauce (nuoc mam), etc.
Vietnamese traditional costumes are specially designed using fine materials, which are
durable and sweat-absorbing, suitable for tropical climate. Most ethnic groups in Viet Nam have
their own costumes that reflect their unique cultural identities. The long dress (ao Dai) which is
really fit to small figure of a Vietnamese woman, reveals the hidden beautiful curves of her body.
In Viet Nams traditional society, an extended family was a popular model in which three or four
generations lived together under the same roof. With the view of "more children, more fortunes",

a big family with lots of children and grandchildren was once considered as ideal stereotype of
happiness.
Identity is also uncovered in art. Firstly, Vietnamese performing arts include various
types, such as Popular theatre (Cheo), Classical theatre (Tuong), Reformed theatre (Cailuong),
water puppet (Roinuoc), Folk-song of BacNinh (Quan Ho), Worshipping Ceremonial Songs
(Chau Van), Tally card songs (CaTru), singing of the Tay ethnic minority (Then), singing of
people in Southern region (Ly), etc.
Apart from performing arts, paintings and sculptures deserve a notable position in the
map of Vietnamese tradition and culture. There are two kinds of folk paintings, namely NewYear paintings and Worshipping paintings. Folk paintings are closely connected to religious
beliefs of worshipping for forefathers and deities. Dong Ho is the most famous traditional style,
which is the name of a small village located along the southern bank of Duong River in BacNinh
province. Ancient Vietnamese sculptures are greatly varied, most of which existed in the forms
as followed: prehistoric sculpture with sculptured images on stones, in caves, on bronze drums
and household utensils; sculpture of Phu Nam and Chan Lap Kingdoms made in the Southern
area, Cham-pa sculpture in the Southern Central area, Great Vietnamese Sculpture in the
Northern area and sepulcher sculpture by aborigines in the Central Highlands. Despite long wars,
many regions in Viet Nam still strive to preserve a great number of villages common houses,
pagodas and temples with an extensive collection of Buddha statues.
Last but not least, folk architecture utilizing wood, stone, brick and thatch, bamboo,
leaves are quite common throughout Vietnam. Houses made of thatch, bamboo and leaves can be
found in many rural areas in Vietnam, while wooden architecture is the most typical
representative of pagodas and temples as well as houses of wealthy families in villages
throughout the country. Brick and stone architecture is also a significant part of the temples built
by the Cham (called Cham temples) scattered from Quang Nam, BinhThuan, My Son historical
site, etc., with special models.
Vietnam is the convergence of different cultures (Trn, 1999: 226-284). Since ancient
times, Viet Nam has always been a place of cultural exchanges between East Asia and Southeast
Asia as well as between India and China. Specially, during the second half of the nineteenth
century and the first half of the twentieth century, Vietnamese culture underwent a process of

cultural interference with that of Western Europe, mainly with the French one and later, with that
of the USSR.
Throughout her history, the culture of Vietnam has adopted plenty of values from other
cultures based on the respect to national cultural traditions. Nowadays, cultural standards have
been adjusted and influenced by residents lifestyles and sometimes changed to fit the new stage.
Traditionally cultural values have been preserved and promoted as a foundation for the creation
of new cultural values, which are absorbing human cultural quintessence. The cultural exchanges
between nations enriched Vietnamese cultural identity (L, 2013). NgcThnh (2006: 158)
stated: Our principle is to protect, continue and enrich our tradition and engage it with the
world. Active participation has to be carried out simultaneously with the protection and
promotion of our traditions. Isolating ourselves will make us stagnant, dated and disconnected
from modern developments. The world is diverse and our culture has much to offer.
According to Bui Hoai Sons report (in 2012) in An introduction to national cultural
policy, Vietnam actively takes part in some regional forums and has good co-operation with
UNESCO in culture and arts. Some of those considerable efforts of Vietnam can be listed as the
Asia-Europe Meeting (ASEM), The Association of Southeast Asian Nations (ASEAN),
Committee on Culture and Information (ASEAN COCI), Regional Centre for Archaeology and
Fine Arts (SEAMEO SPAFA), World Intellectual Property Organization (WIPO) and
International Centre for the Study of the Preservation and Restoration of Cultural Property
(ICCROM). Furthermore, Vietnam endeavors to establish good rapports in term culture and cooperation with the ASEAN community, Australia, Belgium, China, Denmark, Finland, France,
Germany, Japan, Netherlands, Russia, South Korea, Sweden, the United States and the United
Kingdom.
In the era of globalization, the more complex and frequent the interaction with the world
Viet Nam observes, the more challenging it turns out to be for her to keep her outstanding from
the others.
2- Vietnamese policy on culture in each period
Before 1986, Vietnam had opted for a cultural model with socialistic content in national
form (Nguyn, Phm, H, 2001: 128). The special characteristics of socialism had great
influence on cultural life. The government personified society and played a centralizing role in
all aspects of life while acting as a producer and an exclusive distributor of all goods and

services, including cultural products. The people, considered as a unity, consumed the
standardized culture that was applied for all the Vietnamese from different classes. Cultural
practices were designed in harmony with political structures.
As an indirect consequence of socialism, Vietnam was relatively "closed" (V, 2009:
377). Despite having significant cultural exchanges with other socialistic countries, the exchange
itself often contained either political or ideological intentions. Accessing to capitalistic countries
in Southeast Asia or those of the world was limited to the small privileged urban areas, which
was also carefully selected by the government to restrict the impact of capitalism. It is clear to
say that the majority of people in urban and rural areas were lacked of adaption to these
exchanges. Other forms of traditional culture were strictly controlled.
In 1986, Viet Nam began to apply Renovation policy (DoiMoi). Viet Nam's reform
process during the last twenty years has been a coherent continuation of the development of the
nation and human beings (Camroux, 2012).
Renovation policy was started by changing the country's economic mechanism, carrying
out an open-door policy and joining the country in a proactive international economic integration
(Feuch, 2009). It was continuously modified in the Communist Partys conferences during the
years from 1991 to 2011. Facing new challenges at the wake of globalization, it was necessary to
get a connection between preservation and development of cultural identity.
In cultural life, innovative thinking is reflected most importantly in political and
legislative aspects. Therefore, a reference to the Renovation policy is a must on mentioning the
innovation in the cultural life.
In the Seventh National Congress (in 1991), Communist party published the Political
Program for National Construction from Transitional to Socialistic period. The congress
determine: In the current renovation process, in the view of economic renewal, development of
market economy with socialistic orientation, and promotion of industrialization and
modernization of the country, Vietnam Communist Party has ascertained the ways of
constructing an advanced culture imbued with national identity1. This view marked a milestone
both in the development of the Party's philosophy and in the real achievements of the
Vietnamese cultures formation and development process under the Communist Party's

1

Communist Party of Viet Nam.1991.The Seventh National Congress Documents. Ha Noi: National Publisher of

Politics, p.14.

leadership. The foundation for national construction which was identified along with the
advanced national uniqueness was one of six special basic characteristics of the socialist
systemin Vietnam. Thus, advanced culture imbued with national identity was both a target and a
key task in the period of Transition to Socialism.
During the Eighth National Party Congress (in 1996), there were many speeches
highlighting the importance of a cultural environment 2 which could promote

social

development.
It is worthy to note a significant breakthrough in the cultural renovation in Vietnam. It is
the Party's Central Executive Committee VIII Congress that issued the Resolution Forming and
developing Vietnamese culture advanced imbued with national identity.
In Vietnamese ideologies; the word culture must be associated with the word
advanced which is synonymous with socialistic culture (Hong, 1999 :146). This means
theories of Marxism-Leninism and the thoughts of Ho Chi Minh must be conformed and
practiced since they are supposed to meet all human needs.
The advanced culture is designed in a utilitarian perspective defined by:
- The construction of democratic and progressive principles;
- The construction of an educational and technical system that can adapt fully to aspects
of daily life;
- The establishment of adequate technical resources to meet the need of people.
In this resolution, the Party objectively evaluates the achievements of culture, strictly
criticizes weaknesses itself, frankly points out main causes and suggests directions to the specific
task of cultural development. The Party advocates cultural development logically in context of
international integration, which fosters people and culture of Vietnam in the dialectical
relationship among nations in the world. Culture, considered as the spiritual foundation of
society, represents both the objective and the driving force of economic - social development,
emphasizes the first mission is to create images of patriotic, globally united Vietnamese people,
promotes democratic values and respects to the freedom in the creation of artists and opens to all
cultural achievements of the world. This is a new thing, a proper legal basis, ensuring cultural
freedom for people of Vietnam and creating good compositions and diversifying works of

2

Communist Party of Viet Nam.1996.The Eighth National Congress Documents. Ha Noi: National Publisher of
Politics, p.110.

contemporary literature and art. It is the Party that attaches special importance to the constructive
culture and development of Vietnamese peoples life. It is the determination of the Party for the
innovation culture.
Culture is aimed to generate a noble spiritual life and a society of humanism, democracy
and progress. Culture is the spiritual foundation of society, it is also the driving force of
socio-economic development and achievement of social objectives. Diversity in solidarity
is the key message in official government documents. Since then, the government has supported
the preservation and development of national culture as well as the promotion of comprehensive
policies which help to preserve and develop the traditions of ethnic minorities. At the same time,
the motto: The State and society are working together was promoted to spread the socialization
of cultural policy.
Since the Renovation, cultural life of Vietnamese people has been improved specifically
to a new level. Both the old and new forms of art and culture are promoted and accepted at the
same time. It is also cultural freedom that is recognized and expanded by the Party, in
accordance with the general trend of expansion of the world's human rights. One important thing
in the innovation is that the Party recognized individual rights of cultural freedom. The Party
advocated to build human virtues of a labor model for the sake of self, family, groups and
society (Central Resolution 5 Congress of the Party VIII). This is quite a modernisticthought for
in the old days people had to sacrifice their personal benefits for the common good. This now
means that cultural creativity brings not only spiritual but also material and economic benefits.
However being the foundation of life, spiritual culture could not only bring material- economic
values, but it also became an important part in the cultural life of people.
The value of material - economic culture should not be underestimated. The Central
Resolution 5 Congress of the Party VIII also stated: building a total economic policy in order to
combine culture with economic activities. It is a proposal that aims to harmonize the value of
modernity and tradition. It is said that adopting marketing economic models, widely setting up
relationships with foreign countries and accelerating modernization process without maintaining

and preserving traditional values would lead the nation to get lost and become a shadow of
other nations3.
In Congress IX (in 2001), in the Central Resolution 5 VIII, the Partys proposed cultural
orientation is: to promote the campaign, all people unite to build cultural life, build a
civilized lifestyle and family culture to promote the national cultural identity, conserve and
restore cultural intangible heritage objects as the foundation of cultural exchanges between
communities, between regions throughout the country and cultural exchanges with the outside4.
At this conference, cultural development was emphasized on building cultural life, civilized
manners, promoting cultural exchanges domestically and abroad. It is the Partys policy that
consistently manages to promote cultural development in the spirit of integration.
In this congress, the Communist Party of Viet Nam also upheld that the relationship
between independence, self-control and international integration was one of the most important
factors that needed special attention.
Congress X (in 2006) reaffirmed the Party's direction of cultural development and
regarded it as spiritual foundation of society, to make culture deeply ingrained in each family,
each person, to perfect new values of the people of Vietnam, to inherit traditional values of the
nation and to absorb valuable essences of culture, resist harmful cultural debauchery and enhance
cultural activities in all aspects of economy, politics, society and in daily life of the people5.
Recently, on 16th June, 2008, the Party issued the Resolution 23 - NQ / TW of the
Politburo on the construction and development of literature and art in the new period. It was the
first resolution of the party that served literature and art, an important field of culture.
The Resolution 22-NQ/TW dated on 10th April, 2013 of the Politburo on international
integration also emphasized the leading viewpoints: Be proactive and active in international

3

Communist Party of Viet Nam, Resolutions of the Central Committee 1996 - 1999. 2000. Ha Noi: National

Publisher of Politics, p.124

4

Communist Party of Viet Nam.2001.The Ninth National Congress Documents. Ha Noi: National Publisher of

Politics, p.146.
5

Communist Party of Viet Nam.2006. The Tenth National Congress Documents. Ha Noi: National Publisher of

Politics, p.137.

integration based on the maintenance of foreign policies in independence, peace, cooperation,

development, self-reliance for the interest of the country and the nation, the opening of foreign
policy and the diversification of international relationship.6. As a result, the cultural policy
determines that in the development of market and international economy, it must be aware that
culture is special production, entirely different from other commodities. It is a mean to express
spiritual life of each nation. Therefore, the Party, the State and the society should employ
effective measures to protect and develop culture of the people, against the risk of cultural
assimilation7.
That is to say renewing political - legal aspects has created important basis for cultural
renovation in our country in international integration period. It is the foundation that we build
and develop people and new culture medium expressing advances of the times, and promotes the
values of national identity, culture and tradition.
3- The success of cultural policy
3.1- The recovery and promotion of traditional cultural values
Innovation in the inheritance of traditional values always has a deep meaning for the
construction of a new culture. For example, the construction of a new building will be much less
costly if it is based on an existing base. The Party stated: Cultural heritage is an invaluable
asset, ethnic cohesion, a core of national identity, basis for the creation of new values and
cultural exchanges8. Therefore, promoting traditional cultural values is always the firsthand
duty of the whole society.
In Vietnam, during the pre-reform period, acquiring traditional cultural heritage
encountered dogmata and infantility. Although there was no severe destruction to cultural
phenomenon in Vietnam, there was a time when we just absorbed cultural values fitting our
ideology. Currently, with liberal culture is concretized into religious freedom, we recover and
absorb rich cultural values and beliefs of the nation. Temples and churches are restored.
Theological institutions like monasteries, seminaries are built in many places. People are free to

6

Communist Party of Viet Nam.2011. The Eleventh National Party Congress, the National Political Publishing
House - Truth, 2011, p.236
7
Communist Party of Viet Nam., op.cit.,p.237
8
Communist Party of Viet Nam, Resolutions of the Central Committee 1996 - 1999, National Publisher of Politics,
H., 2000, p.173.

choose cultural values that match their beliefs. Following the trend, traditional festivals are also
restored throughout the country. It can be said that since the renovation, a new cultural
environment has been formed in Vietnam within the spirit of cultural freedom.
But cultural liberty is beyond the principle of morality and legitimacy which could do
harm to cultural values of the nation. The Party has very strict guidelines on preserving and
promoting cultural heritage. In Central Resolution 5 VIII, it affirmed: Keeping the national
identity must be associated with actions against anti-backward, outdated customs and old
habits9. At the beginning of the renovation period in our country, while we were imbibing and
restoring traditional cultural heritage, many past cultural phenomena were being popularized.
Festivals were held constantly in all localities, together with backward habits such as divination,
luxurious votive burning, etc. At that time, although it seemed to us that Vietnamese people were
launching a pilgrims' return to the past, trends of restoring temples and festivals were carried out
boisterously. Of course, the restoring of cultural remains is worthy, but it is better to be served
practically for modernization. The acts of recovery mentioned above are considered as a sign of a
nostalgic, conservative trend, an expression of narrow-minded nationalism, of inferiority that
received global criticism from scientists.
Obviously, negative phenomena in inheriting, imbibing traditional cultural heritage are
making cultural environment of the country's innovation somewhat contaminated, and therefore
need to be removed.
Renovation has offered considerable benefits in promoting a variety of festival. Although
festivals of religious traditions seem to have become saturated, they play a vital role in polarizing
values of modern culture. These festivals aim to promote values of cultural economy to serve the
development. This is suitable for the pragmatic trend in consuming culture of modern world
during globalization period. It is apparent that there is a close connection between traditional and
modern values. Vietnamese people are quick to acquire modern utilitarian trend of festivals in
the world and adapt it to make cultural tools to serve the development. This results in the
witness, in the recent years, of coronations of modern festivals such as tourism, sports, book,
spring, newspaper, fruit, pet, skydiving, fireworks, food, water festival, etc. (Nguyn, 2008:10).
Generally, cultural heritage may become festivities. To appeal to international exchange,

9

Communist Party of Viet Nam, op.cit., p.167.

Vietname also use both English and Vietnamese to name some of festivals. Hue Festival, held
annually and attracted all types of cultural and art groups at home and abroad is a good example.
It is believed that succession and promotion of traditional cultural heritage in Vietnam is
the essence of innovation and integration. The traditional cultural genres such as opera, operetta,
reformed, traditional folk songs, and especially some forms of arts which used to be lost in
oblivion now become national cultural heritage by UNESCO such as Tally card songs (Catru)
(recognized in 2008) and Xoan singing (hat Xoan) ( recognized in 2011).
The Party already has guidelines and policies for the preservation of cultural traditions.
Theaters are invested to renovate. Elderly artists get noticed and coach younger generation.
However, under the law of the development of values, traditional cultural forms cannot
retain their old values. Therefore, how to innovate and promote cultural forms is a challenging
issue to deal with to make it a stand in society.
It can be said that succession and promotion of traditional heritage associated with the
acquisition of the world's cultural values has become an important strategy in the development of
culture and served for the industrialization and modernization of the country.
3.2-Promote the value of cultural heritage
In the 1990, with the growth of the tourist industry, the government realized potential
impact of tourists in Vietnam. Consequently, heritage preservation received a great deal of
attention during this period because of the close connection between tourist industry and cultural
heritage. The government viewed this important association as a powerful economic and
diplomatic tool which is related to culture. In turn, the influx of tourists coming into country and
the increased interest of international organizations in heritage preservative efforts had great
influence on heritage policy (Saltiel, 2014: 901-903).
In 1995, VNAT drafted its first Tourism Plan for the years from 1995 to 2010, which
aimed to develop tourism into a key industry of the country. In 2001, Vietnam passed the
Cultural Heritage Law that established a modern legal framework for heritage preservation. The
Law embraces natural and cultural heritage, both tangible and intangible, and brings out rights
and responsibilities of the people and the government in the preservation and protection of each
heritage.

In 2009, the Law was amended to incorporate with the protection of intangible cultural
heritage, as well as to revise definition of intangible cultural heritage to make it more suitable
with the one provided in 2003 UNESCO Convention for the Safeguarding of Intangible Cultural
Heritage. The responsible management with Vietnams heritage is further reflected on tourism
laws and policies which have been passed during the past fifteen years.
The importance of heritage to the countrys economic growth also creates good
conditions for a cultural development plan that is comprehensive and helps people recognize the
importance of preservation of cultural diversity. Heritage is served as a connection between
Vietnam and the international community, which attracts not only foreign tourists to Vietnam,
but also foreign investment. The State has been motivated to comply with evolving international
standards of sustainability and human development. Thus, while heritage management in
Vietnam may be further improved, administrative interest and current legal framework suggests
a strong dedication to sustainable cultural development in the country.
4-Problems arising in cultural innovation
Innovation was a decent policy of the Party and the Government. However, National
Party Congress XI also pointed out that Cultural sector also has many problems, which cannot
be resolved in a short time. The construction of cultural life was not properly respected. There
was degradation of ethics and lifestyle, the rise of social evils and crimes, especially among the
young. The cultural administration of the government still reveals weaknesses. Struggles against
harmful cultural products were not paid adequate attention, which caused a number of
shortcomings and inadequacies. The process of globalization was threatening national cultural
identity. There was a degradation of life quality and complication of lifestyle. The prestige of the
Party was badly influenced and belief of the people of Vietnam in the Government was declined.
Comprehensive development of the people of Vietnam in the period of industrialization and
modernization did not create specific changes10. Thereby, the Party continued to take measures
to improve management quality for a new culture.
Commonly speaking, it is an obvious possibility that a country which stay close to the
outsideworld for a relatively long time, once open up,easily falls into an extreme state of

10

Communist Party of Viet Nam, Resolutions of the Central Committee 1996 - 1999, National Publisher of Politics,
H., 2000, p.276

absorbing immoderately external cultural styles. So is Vietnam. The Vietnamese are under
Western thinking's influence. Looking at Vietnamese cultural life, apart from the positive
achievements that enable to cater to the country's modernization, we also feel that our mindset
was somewhat dependent on foreign thinking. This gives the rise to the phenomenon of abuse in
receiving. The Vietnamese abused in the use of English, in acquisition to the concepts and theory
of literature - art; in entertainment programs and advertisement on mass media (especially on
television and radio). Sexual factors were abused in literature, movies, music, and even on the
stage (today often referred to trendy words as "sex" and "hot scenes") (Nguyn, 2008: 11). The
abuse of "hot scenes" in literature and art also caused negative impacts in society: the percentage
of abortion among children and adolescents are at an alarming rate. Adultery increase today is
also a similar result.
The inordinate rehabilitation makes the worship chaotic. Many forms of popular beliefs
expand in a disorient way. Given an example of Len dong, a ritual of spirit mediumship in
connection with Dao Mau a Vietnamese mother Goddess religion, Len dong is held differently
in many part of the country, which results in widespread disorder. People go to pagodas, temples
without having knowledge of religious significance and value. Therefore, commercialized
religion appears, exploitingpeoples beliefs to seek profit.
A particular issue is the abuse of the freedom of creation. With the development of
information technology, especially the internet, freedom of expression and creation sometimes
exceeded the limit. With today's publishingnetwork, a number of publishers and even editors turn
out to neglect their roles. Freedom of writing and creation are spreading far and wide,
overwhelming civic responsibility. Too many articles are made with the only purpose of
satisfying the authors themself. There are too many negligent and poor compositions, articles to
be put online. These compositions of such irresponsible editors cause a real mess, which lower
public awareness, contrary to principles of knowledge. Scientific and rational management are
forced to obey to the law. That is a present role of the political culture. How we can build a
culture of humane, democratic and human rights and create a driving force for development
(Nguyn, 2008: 12).
Conclusion
During the period of globalization and international economic integration, with impacts
of modern technological science, the Renovation (DoiMoi) brings opportunities and challenges

to help improve society and advance Vietnamese identity. Moreover, the organization and
performance of important tasks, guidance viewpoints with these policies are significant factors
that help the Partys policies to be effectively carried out and get good result.
During the globalization, nations are aware of the signification of inheriting and
promoting traditional cultural values. It consolidates a sustainable development for each nation.
Culture is an important factor for not only economic but also political development. In the
context of Vietnam's openness to regional and international relationship as well as

the

preservation of culture, national identity has become an issue of increasingly importance to avoid
concerns about "unwanted foreign influence" ( Foster 1991).
It is important to preserve culture but we should not conservatively dignity traditions of
national culture and disregard international cultural essences. It can make culture monotonous.
Nationalism will bring about holdback and slow development. It is impossible to deny the
useful expansion of Western culture and cultural exchanges between Western and Eastern
cultures over the last century (Nguyn, 2002). The government should harmonize the
relationship between integration and preservation identity. In fact, if we attach exaggerated
importance to protect culture, we will be segregated.

Bibliography
Communist Party of Viet Nam. 1991. The Seventh National Congress Documents. Ha
Noi: National Publisher of Politics, 171 p.
Communist Party of Viet Nam.1996.The Eighth National Congress Documents. Ha Noi:
National Publisher of Politics, 251 p.
Communist Party of Viet Nam.2001.The Ninth National Congress Documents. Ha Noi:
National Publisher of Politics, 282 p.
Communist Party of Viet Nam.2006.The Tenth National Congress Documents. Ha Noi:
National Publisher of Politics, 315p.
Communist Party of Viet Nam.2011.The Eleventh National Party Congress, Ha Noi:
National Publisher of Politics, 326p.
Communist Party of Viet Nam, Resolutions of the Central Committee 1996 - 1999. 2000.
Ha Noi: National Publisher of Politics, 367p.

Christophe, Feuch. 2009. Croisance, tat et march dans le Viet nam du oi Moi. In
Viet Nam contemporaine, edited by StephanceDovert and Benoit de Trglode, pp. 247277.Irasec: Les Indes savants.
David, Camroux. Vit Nam: aprs 25 ans de renouveau, des succs conforter. Web 24
Mars.2012.<http://meridianes.org/2012/03/24/vietnam-le-doi-moi-ou-la-politique-durenouveau/>.
cThnh, Ng. 2006. Some methodological issues of cultural research for
development.Cultural, ethnic culture, culture of Vietnam. Ha Noi: Social science.
HoiSn,

Bi.

An

introduction

in

policy.Web.23rd

culture

March.2012.<http://culture360.asef.org/magazine/vietnam-an-introduction-to-national-culturalpolicy/>.
NgcThm, Trn. 1999.Vietnamese cultural basis.Ha Noi: Education.
Lauren, Saltiel. 2014. Culture Gouvernance and Developpment in Vietnam.University of
Pennsylvanie Journal of International Law, volume 35, issue 3.
Phng,

L.

Vietnamese

culture

in

intergration.Web.07

June.2013<http://vovworld.vn/en-US/Culture/Vietnamese-culture-integration/159126.vov/>.
QucVng, Trn, NgcThanh, T, ChBn, Nguyn, M Dung, Lm, and ThuAnh,
Trn. 1998. Vietnamese cultural basis.Ha Noi: Education.
TrngChun, Nguyn,Vnc, Phm, and SQu, H. 2001. Etude des veleurs
culturelles traditonnelles dans le processus dindustrialisation et de modernization.Ha
Noi:National Publisher of Politics.
Th Minh Thng, V. 2009. tat- parti et renouveau culturel. In Viet Nam contemporaine,
edited by StephanceDovert and Benoit de Trglode, pp. 375- 388.Irasec: Les Indes savants.
Trn Bat, Nguyn. 2002.Cultural Globalization: A View from Vietnam. Wed.
<http://www.bwwsociety.org/feature/vietnam.htm>.
UNESCO. 2005. Towards Knowledge Societes. Paris: UNESCO Publishing.
VnDn, Nguyn. Cultural life of Vietnamese after twenty years of renewel. Web
Vietnam journal online. 2 Nov 2008. <.http://www.vjol.info/>.

Vinh, Hong. 1999.Some issues of theory and reality of culture in Viet Nam. Ha Noi:
Culture and information.