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To attain an in depth knowledge of cultural diversity and commonality within the Vietnamese society we must investigate gender and technology, its influence on decision-making and participation in society.

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Introduction

To attain an in depth knowledge of cultural diversity and commonality within the Vietnamese society we must investigate gender and technology, its influence on decision-making and participation in society. This submission will focus mainly on the forms of communication in Vietnamese society focusing on; Individual status, communication, value system, family roles and values and acculturation. Individual Status In the Vietnamese culture, the individuals interest and destiny are rarely conceived outside the framework of his/her immediate and extended families. Anything the Vietnamese does, she/he usually does out of family consideration rather than him/herself. The Vietnamese is not an individualist. As an individual, the Vietnamese usually endeavors to live in harmony with himself as well as with the outer world of people and nature. Harmony with oneself is achieved by the acceptance of life and the world. To the Vietnamese, life is the most precious property to which no material possession can be compared. The preservation of the self is not only a personal responsibility of the individual but also an individual's responsibility towards his family. Harmony with oneself is achieved by observing moderation and by avoiding extremes. ...read more.

Middle

The virtues most cultivated are the sense of honour, honesty, righteousness, modesty, generosity and disdain for material gains, virtues most extolled by the Confucian doctrine. In view of the strong solidarity of the Vietnamese family, it is not surprising that the Vietnamese strives for a good name not only for himself but also for his parents and children. The concept of respect is another major factor in the Vietnamese value system. A Vietnamese person is expected to show respect to people who are senior to him in age, status or position. At home, he should show respect to his parents, older sibling and older relatives. This is expressed by his obedience in worlds and action. Respect is part of the concept of filial piety. Outside the family, respect should be paid to elderly people, teachers, clergymen, supervisors, employers and people in high positions. Learned and virtuous people enjoy special respect and admiration. But respect is not a one-way behavior. A Vietnamese person also expects other people to show them respect by virtue of their age, status or position. Respect is expressed by specific behaviour patterns and by definite linguistic devices inherent in the Vietnamese language. ...read more.

Conclusion

There is generally a degeneration of the role of the elderly woman as 'General' when families migrate. In Australia, reduction in the power formerly wielded by older women within the family has compounded the psychological difficulties of readjustment for this age group and increased their isolation. In the last three decades the Vietnamese family institution has been attacked on all fronts. The western doctrine of individualism advocated the liberation of the individual from the violation of the family upon their personal freedom. Under the communist regime of North Vietnam children were taught to spy on their own parents and report to the party of any subversive talk or behaviour. The war devastated the countryside and brought people to the cities where narrow spaces are not suitable to pattern of the extended family. Since 1975, with the communist takeover of the whole country and the tragic exodus of the Vietnamese people throughout the world to search for freedom, the Vietnamese family has become increasingly broken and dispersed. Husbands and wives, fathers and sons, mothers and daughters live thousands of kilometeres apart. But despite all this, deep feelings and ties are still strong and the Vietnamese family concept still survives through time and change. ...read more.

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