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Analyses state-society interaction at the ward level of Hanoi and shows that at that level the mediation space results from the inefficient party-state as well as from the social dimensions that party-state officials operate when they try to enforce the rule of the one party-state.
From the late 1950s in the north, to the 1970s until the mid-1980s in the south, there was little room or opportunity to form non-state voluntary organizations and associations in Vietnam. With few exceptions, only those established by the Communist Party and other state agencies were permitted.The picture has changed considerably since doi moi. From proactive self-help associations for the disabled to mass, semi-state or "e;non-governmental"e; organizations, the Vietnamese people are getting together to voice their collective and specific interests vis a vis the state. The process of getting together, voicing ideas, acting in concert, and attempting to influence policy in some cases is ongo...
Covers shared logics of spiritual efficacy across a range of practices, which include ancestor veneration, spirit mediumship, Buddhist sectarianism and Catholic myths and miracles. Defines, documents, and discusses each issue relating to Vietnam studies.
In the late 1980s, most of the world still associated Vietnam with resistance and war, hardship, refugees, and a mismanaged planned economy. During the 1990s, by contrast, major countries began to see Vietnam as both a potential partner and a strategically significant actor—particularly in the competition between the United States and an emerging China—and international investors began to see Vietnam as a land of opportunity.
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