The Le Dynasty and [Vietnam's] Southward Expansion

“In all practicality (please forgive me for being just a bit impatient here), what can you gentlemen "Pissed Off" and/or anonymous @2:31:AM/7:55AM or anybody for that matter suggest to save/rescue Khmer at this stage of the Vietnamization of Cambodia?

Please be civilized. If one doesn't have anything civilized to say, do not say anything at all, ok please?

Can we have a gun stuck to Hun Sen's and Sihamony's heads for them to denounce the Viets at all at this point?”

8:36 AM

 

The territory of Champa, depicted in green, lay along the coast of present-day southern Vietnam. To the north (in yellow) lay Đại Việt; to the west (in blue), Angkor. The Champa Kingdom began in AD 192 and disintergrated as an entity by 15th century when worship ceased at My Son.

Cham ruins at My Son in present-day southern Vietnam - myson santuary

 

“As each area was cleared and a village established, the soldiers of the don dien would move on to clear more land. This method contributed greatly to the success of Vietnam's southward expansion.”

Le Loi, one of Vietnam's most celebrated heroes, is credited with rescuing the country from Ming domination in 1428. Born of a wealthy landowning family, he served as a senior scholar-official until the advent of the Ming, whom he refused to serve. After a decade of gathering a resistance movement around him, Le Loi and his forces finally defeated the Chinese army in 1428. Rather than putting to death the captured Chinese soldiers and administrators, he magnanimously provided ships and supplies to send them back to China. Le Loi then ascended the Vietnamese throne, taking the reign name Le Thai To and establishing the Le dynasty (1428-1788).

The greatest of the Le dynasty rulers was Le Thanh Tong (1460-97), who reorganized the administrative divisions of the country and upgraded the civil service system. He ordered a census of people and landholdings to be taken every six years, revised the tax system, and commissioned the writing of a national history. During his reign he accomplished the conquest of Champa in 1471, the suppression of Lao-led insurrections in the western border area, and the continuation of diplomatic relations with China through tribute missions established under Le Thai To. Le Thanh Tong also ordered the formulation of the Hong Duc legal code, which was based on Chinese law but included distinctly Vietnamese features, such as recognition of the higher position of women in Vietnamese society than in Chinese society. Under the new code, parental consent was not required for marriage, and daughters were granted equal inheritance rights with sons. Le Thanh Tong also initiated the construction and repair of granaries, dispatched his troops to rebuild irrigation works following floods, and provided for medical aid during epidemics. A noted writer and poet himself, he encouraged and emphasized of the Confucian examination system.

A great period of southward expansion also began under Le Thanh Tong. The don dien system of land settlement, borrowed from the Chinese, was used extensively to occupy and develop territory wrested from Champa. Under this system, military colonies were established in which soldiers and landless peasants cleared a new area, began rice production on the new land, established a village, and served as a militia to defend it. After three years, the village was incorporated into the Vietnamese administrative system, a communal village meeting house (dinh) was built, and the workers were given an opportunity to share in the communal lands given by the state to each village. The remainder of the land belonged to the state. As each area was cleared and a village established, the soldiers of the don dien would move on to clear more land. This method contributed greatly to the success of Vietnam's southward expansion.

Although the Le rulers had ordered widespread land distribution, many peasants remained landless, while the nobility, government officials, and military leaders continued to acquire vast tracts. The final conquest of Champa in 1471 eased the situation somewhat as peasants advanced steadily southward along the coast into state-owned communal lands. However, most of the new land was set aside for government officials and, although the country grew wealthier, the social structure remained the same. Following the decline of the Le dynasty, landlessness was a major factor leading to a turbulent period during which the peasantry questioned the mandate of their rulers.

In the Confucian world view, emperors were said to have the "mandate of heaven" to rule their people, who, in turn, owed the emperor total allegiance. Although his power was absolute, an emperor was responsible for the prosperity of his people and the maintenance of justice and order. An emperor who did not fulfil his Confucian responsibilities could, in theory, lose his mandate. In practice, the Vietnamese people endured many poor emperors, weak and strong. Counterbalancing the power of the emperor was the power of the village, illustrated by the Vietnamese proverb, "The laws of the emperor yield to the customs of the village." Village institutions served both to restrain the power of the emperor and to provide a buffer between central authority and the individual villager. Each village had its council of notables, which was responsible for the obligations of the village to the state. When the central government imposed levies for taxes, for corvee labour for public projects, or for soldiers for defense, these levies were based on the council of notables' report of the resources of the villages, which was often underestimated to protect the village. Moreover, there was a division between state and local responsibilities. The central government assumed responsibility for military, judicial, and religious functions, while village authorities oversaw the construction of public works projects such as roads, dikes, and bridges, which were centrally planned. The autonomy of the villages, however, contributed to the weakness of the Vietnamese political system. If the ruling dynasty could no longer protect a village, the village would often opt for the protection of political movements in opposition to the dynasty. These movements, in turn, would have difficulty maintaining the allegiance of the villages unless they were able both to provide security and to institutionalize their political power. Although it insured the preservation of a sense of national and cultural identity, the strength of the villages was a factor contributing to the political instability of the society as it expanded southward.

Source: US Library of Congress