Mum, dad & international relations : a true story about grand theories & ordinary Vietnamese people

Abstract

This thesis examines the tyranny of grand theories and the efficacy of everyday resistance in international relations via alternating politico-biographical accounts of the author's father (Thiết) and mother (Vân). Three grand theories, defined as totalising ideas for emancipation based on a positivist approach to knowledge, are critiqued in the context of the First and Second Indochina Wars and their aftermath. These grand theories are the French civilising mission, American liberal-capitalism and Vietnamese Marxism-Leninism. Under a veil of idealised bipolarisations such as barbarism/civility, subjectivity/objectivity and Other/self, the proponents of these grand theories facilitated the destruction of nonconforming belief systems, greedily exploited natural and human resources, and facilitated horrendous conflict in Việt Nam despite and indeed because of their hubristic claims to universal liberation and optimal progress. There are three inter-related ways to view the objectives and processes of this thesis. Firstly, as a deconstruction of the three grand theories stated above by way of destabilising, inverting and subverting the bipolarisations upon which they depend. What is revealed in this process is the less than objective metatheoretical underpinnings of these grand theories and their frequently brutal and marginalising consequences on ordinary lives. Secondly, in conjunction with and as a product of this deconstruction, a rich mosaic of little narratives and knowledges is illuminated and analysed. In this sense, this thesis also represents a genealogy, a systematic study of subjugated knowledges. It is emphasised, however, that these knowledges are not simply and wholly subjugated from the top-down. They are also concealed and wielded as a means of everyday resistance. Specifically, Vân and Thiét's stories demonstrate the ability and means by which ordinary people resist the tyrannical policy derivatives of twentieth century grand theories such as pacification, assimilation, containment theory, land reform, strategic hamlets, winning hearts and minds and reeducation. And so thirdly, these biographical essays constitute a qualitative study of everyday resistance as influenced by the work Michel de Certeau and James C. Scott. The efficacy and dangers of everyday resistance are further explicated via an intertwining analysis of Thiết's obstinately subversive and decadent sister Huang. By drawing upon Vietnamese literary works (including the folktales of Trang Quỳnh, The Tale of Kiều, modem novels from the Self-Strength Literary Group and many popular proverbs and songs) Van's story in particular offers an historical and empathetic means of understanding both self and Other in personal and global contexts which counters narrow positivist understandings. The courage and resilience that Vân and Thiết demonstrated while growing up, attaining an education, getting married and providing for their families encourage us to contemplate over how we might practise everyday life and/ as international politics in more virtuous and effective ways.