I-TECHNIQUE YABANTU BESI-ANNAMESE - Ingxenye 3: Ngubani uHENRI OGER (1885 - 1936)?
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EKUFUNweni KWESIVIVINYO
HUNG NGUYEN MANH
Hlanganisa uSolwazi, udokotela Wezomlando
Igama lesidlaliso: ihhashi lemithwalo emzaneni wasenyuvesi
Igama lepeni: I-Beetle
3.1 Ngubani uHenri Oger I-1885 - 1936?
3.1.1 Ukungenelela kweFrance
a. Namuhla, abantu baseVietnam abasayiboni, ngisho ne-silhouette, yamakoloni amaFrance emhlabeni we-vietnamese. Zingabonakala kuphela emakhasini amadala ezincwadi zomlando noma ngezincwadi zocwaningo ezifana neBulletin de l'école Française d'Extrême-Orient (Far-Eastern French School), Bulletin de la Société des Études Indochinoises, Bulletin of the Society for Indochinese Study), I-Bulletin des Amis du Vieux Huế (Abangane bakaOld Huế Bulletin), noma i-Publication de iInstitut Indochinois ithululela i-l'étude de l'homme (ukushicilelwa kwe-Indochinese Institute for the Study of Man)…, Noma ngemibhalo yocwaningo ephathelene nempilo, amasiko, kanye nempilo engokomoya yabantu base-Vietnamese ababeshiywe yilawo makoloniyali aseFrance. Phakathi kwemibhalo enjalo, eminye yayo ayigcinanga ngokuqinisekisa ubukhona bezazi eziningi zaseFrance kusukela eminyakeni ecishe ibe yikhulu, kodwa futhi yaqinisekisa ukuba khona kwabapristi abaningi baseRoma Katolika nezithunywa zevangeli kusukela emakhulwini amaningi eminyaka adlule, ngokusebenzisa imisebenzi eminingi yocwaningo ku "Umsebenzi wamaJesuit eTonkin" (*), kanye nenqubekelaphambili enkulu etholakele ekuguqulweni kwabangakholelwa ebukhoneni bukaNkulunkulu baba ngamaRoma Katolika kusuka ngo-1627 kuya ku-1646 ”.
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(*) Isifunda esilawulwa yiNkosi Lord Trịnh kusuka e-Đèo Ngang siya eNyakatho VN
b. Bonke labo bapristi nezithunywa zevangeli bebengagxili ndawo kuphela ezindaweni zokudlela zaseNingizimu naseNyakatho neVietnam, kodwa futhi babengene bajula ezindaweni ezinezintaba, njengezimo zabantu Umfundisi uBaba Savina owafundela ubuhlanga obuncane endaweni esezintabeni eNyakatho nasendaweni eseSino-Vietnamese; le UMfu uBaba Cadière, ngubani ngaphandle kwezihloko eziphathelene nomphakathi, ulimi, kanye nomlando wabantu baseVietnam - naye wenza ucwaningo ngomlando wamaChams; noma icala le- UMfu uBaba Dourisboure owenze ucwaningo nge-ethnography. Kukhona futhi UMfu uBaba Alexandre de Rhode owayeqoqe i Isichazamazwi Annamiticum Lusitenum et Latinum - Rome 1651.
c. Kwakukhona, ngaleso sikhathi, hhayi kuphela izithunywa zevangeli nezazi, kodwa futhi nabathengisi. Yize bematasa kakhulu nebhizinisi labo, bebekhona eNyakatho ukubhala ezabo ubudlelwano obunjengobecala le Tavernier, noma lokho kwe USamuel Baron (umuntu ongumNgisi) owayesechaze ngomhlaba awavakashela. Baphinde banaka kakhulu izimo zezepolitiki nezenhlalo, kanye namasiko nemikhuba, indawo okuyo nomlando wolimi ezindaweni ababevakashele kuzo.
d. Kepha, njengesici esikhethekile, bekukhona abaphathi baseFrance abangagcinanga ngokunakekela abaphathi kuphela, kepha futhi babegcine nesikhathi esiningi sokwenza imisebenzi yokucwaninga efana nendaba kaSabatier owafundisisa umthetho wesintu nosawoti we- Ede Isizwe, amaLandes anaka ngokukhethekile izintshisekelo zezilimi ezingama-vietnamese nolimi, futhi tailpiece - yize wayeyisikhulu senkambiso, wayesebenze njengomhumushi we Umnyango Wezobulungiswa wase-Indochinese futhi wayefundise iVietnamese nesiShayina ezikhulwini zaseFrance. Ngokuqondene nokaputeni Wezindiza Zomoya Cesbroni, wayefuna ukukhuphula izinganekwane ze-vietnamese nezinganekwane kuze kufike esibhakabhakeni.
e. Kwakukhona nomphathi wamaphoyisa I-Bajot ohumushile Chiểulenkondlo Lục Vân Tiên ngesiFulentshi, anake ivesi ngalinye, igama ngalinye… Kubacwaningi abaningi baseFrance, abadume kakhulu kwakungabantu abalandelayo: G. I-Dumoutier - i-archaeologist, i-ethnologist kanye ne-orientalist - oqashwe ngu-Governor General njengotolika wakhe, UMaurice Durand, umbhali owaziwayo womsebenzi onesihloko esithi "Izithombe ZaseVietnam Ezidumile". UPierre Huard owayebhale incwadi eyaziwa kangaka enesihloko esithi "Ulwazi lweVietnam", futhi muva nje, sibe nakho UPhilippe Langlet, udokotela emlandweni, owayefundise Izincwadi e-Saigon University yangaphambili, futhi wahumusha i- "Khâm Định Việt Sử Thống Giám Cương Mục (1970)" (Umlando Ogunyaziwe waseVietnam) futhi wasisebenzisa njengomqondo wokuthola iziqu zakhe zobudokotela. Namuhla, ababaningi abantu abavela kuleso sizukulwane abasasinda. Bazinikezele nje izindawo zabo kwabanye abantu baseRussia, baseJapan, nabaseMelika… Kuya ngemibono yocwaningo, engahle ibe ukuthanda izinto ezibonakalayo noma umbono, ulimi oluqondayo noma olwehlukile ... izifundo zaseVietnam ziboniswa phambi kwamehlo abo ngezinto ezintsha.
f. Kodwa-ke, ngemuva kokuthola yonke imibhalo eshiywe ngemuva njengoba kushiwo ngenhla asikaze sihlangane nomcwaningi waseFrance ogama lakhe lingu UHenri Oger! Mhlawumbe, kufanele sifunde i-athikili ngo- UPierre Huard, kwenziwe ku I-Bulletin de l'école Française d'Extrême-Orient futhi enesihloko esithi "UHenri Oger, iphayona kwezobuchwepheshe baseVietnam" (1) (umkhiwane. 72). Okuqukethwe yile ndatshana kungahle kumkhanyisele lo mfransi.
I-Fig.72: ISIHLOKO SEPIERRE HUARD:
"UHenri Oger - Iphayona kwezobuchwepheshe baseVietnam"
3.1.2 Impilo kaHenri Oger
- Umuntu ongaziwa - isiphetho esibi, wawela ekukhohlweni cishe ikhulu leminyaka. Iphayona kwezobuchwepheshe baseVietnam? Ngombhalo kaPierre Huard, sifunde ukuthi:
a. UHenri Oger (1885-1936) wazalelwa eMontrevault (Maine et Loire) ngo-Okthoba 31, 1885. Wathola iBachelor of Arts (NgesiLatini, ngesiGreki, ifilosofi) ngeziqu zokuphasa ngo-1995, wabe eseqhubeka nezifundo zakhe eziphakeme ezisebenzayo (isigaba 4).
oger wayengumfundi weMessrs. USylvain Lévy, uLouis Finot, noprofesa e-Institut de France (Isikhungo saseFrance); ngemuva kokuthola iziqu zakhe zokufundisa, waqhubeka nezifundo zakhe eziphezulu ezisebenzayo e I-Sorbonne University eParis. Ngo-1907, oger yayicele iHhovisi lamaKoloni ukuba limthumele eTonkin ukuthi ayokwenza umsebenzi wakhe wezempi kule minyaka emibili (1908 -1909) futhi wagunyazwa ukwenza kanjalo (ngaleso sikhathi uH. Oger wayeneminyaka engama-23 kuphela ubudala). Ngemuva kwalokho wafunda esikoleni samakoloni (1909) futhi waphothula ibanga lesine phakathi kwabafundi abangama-4 esifundweni sakhe. Eqhubekisela phambili izifundo zakhe, u-Oger waphinde waphothula izifundo ze-Vietnamese Language and Chinese.
Ngo-June 3,1914, oger ubuyile, ekhubazekile unyaka 1, waya eFrance. NgoJuni 17, 1915, waphinde wahlanganiswa. Yize kunconywe ngemfudumalo ngamaphini aseFrance, oger wayengavunyelwe ukusebenza eFrance futhi kwadingeka ukuthi abuyiselwe eVietnam.
Ngenxa yokusebenza ngokweqile, oger kwadingeka ukuthi alaliswe esibhedlela kaningana, kwathi ngoJuni 18, 1919, wabuyiselwa futhi wayesohlwini lokuthatha umhlalaphansi (Okthoba 18,1920). Iyesesha futhi kulesi sikhathi, Kubonga sazise ukuthi abantu babonile oger eSpain kusukela ngoFebhuwari 1932, kodwa ngokuhamba kwesikhathi akekho noyedwa owake wezwa ngaye, futhi wabhekwa njengolahlekile ngo-1936.
Akekho owaziyo usuku ogerUmshado, kepha bangabashadikazi abangenazo izingane. Lo mfelokazi wayehlala eNo. 35 Libération avenue, eChantilly (Hhawu) kusuka ngo-1952 futhi washona ngoDisemba 28, 1954.
b. Yilokho kuphela lokho UPierre Huard ungathola ukuthi UHenri Oger'Impilo; uma kukhona okunye futhi, leyo kwakuyimisebenzi yesayensi eyayigcwalise impilo yakhe. Kamuva, abantu bahlolwa oger njengososayensi, isazi, owayezuze ngezindlela zamasosha nezokuphatha kwezokuphatha zaseFrance ukwanelisa ukomela kwakhe okungenamkhawulo kolwazi, nokwenza ucwaningo lusebenze emikhakheni yezilimi neyokubhala.
oger waduka kakhulu ngomsebenzi wakhe njengomhlanya. Waqamba iphrojekthi yokusungula e-Indochina inhlangano ephenya abantu ngenhloso yokufunda ngezilimi nezilimi ezahlukahlukene ezifana naleyo yasungulwa eNdiya, yiBritish.
Nokho, oger wayekwazi ukuqamba yonke imisebenzi enjalo kepha akakwazanga ukuhamba ngezindlela ayekade ezilandele. Ingabe kungenxa yempilo yakhe engeyinhle, ukugula kwakhe nokuphathwa kabi akutholile, ukuthi oger waphoqeleka ukushiya imisebenzi yakhe yocwaningo ingakapheleli?
3.1.3 Bafunani?
a. Kuyiqiniso yini ukuthi, selokhu baqala ukusungulwa eVietnam, ososayensi beCustomallyal babezizinze bona kwizindlela zokucwaninga zesayensi futhi ezihleleke kahle, ikakhulukazi ngenkathi benazo zonke izindlela ezazikhona, ngosizo lwabaphathi bamakoloni. , ngokubona kwabo okuxakile, bangene ngokujulile emikhakheni eminingi yokucwaninga ehlukahlukene, izazi zaseVietnam Confucian, ngenxa yokujwayela kakhulu izindaba ezinjalo, ezingazange zibone noma zishiya ngaphandle ukuze zisebenze? Yonke imibhalo enjalo yocwaningo eshiywe yibo ibisize kakhulu izizukulwane zangemva kokuqedela kahle imali yemibhalo eyakhiwe futhi ishiywe ngabokhokho bethu abangama-veetnamese.
b. Kodwa-ke, ingabe usizo oluvela engxenyeni yokuphatha kwamakoloni ngokuphelele olungokwesayensi futhi alunakhethi? Empeleni babefuna ukuthi izifundiswa zilethe imibhalo okuhloswe ngayo ukwenza izinjongo zokuphatha. Ngabe yileso sizathu esenza ukuthi inani elithile lezazi ezenzeke ngengozi zehluleke ukuba nomnqopho, umcabango onembile futhi oqondile lapho kwenziwa imisebenzi yocwaningo ngendaba ye-vietnamese?
Ekuqaleni, kuyiqiniso yini ukuthi izindlela zabo zazamukela iphuzu lokubuka lomjikelezo wamasiko ngephutha, ngesikhathi lapho ubukoloniyali babusaphumelela? Benza umsebenzi wocwaningo kubantu, hhayi ngokuzama ukusondela kuwo, kodwa empeleni ngokuyinqoba.
"Uma ufisa ukuphatha kahle abantu bekoloniyali, kufanele aqale aqonde kahle abantu abaphethe".
Amagama ashiwo ngenhla ka-Governor General UDoumer luhlobo lwesiqondisi. Kepha, kuliqiniso yini ukuthi, ukuze abaqonde kahle abantu, uDoumer wayencike esikoleni esisebenzayo se-occidental ethnography omsebenzi waso awuchazi imithombo yomlando nemikhuba yalabo bantu, kepha empeleni iqukethe ukukhombisa ukubaluleka okungokoqobo kanye neqiniso ukusebenza kwezinto ezinjalo emphakathini wabantu, nokukhombisa ngezinhloso ezihleliwe? (1).
c. Ngaphandle kwalokho, kuyiqiniso yini ukuthi ngezindlela zayo zokuqoqa amadokhumenti, nokwenza ucwaningo, lesi sikole besivame ukunaka izehlakalo, ezakha umkhondo kumasiko anjalo nemikhuba yokulwela ukuthola nokuqonda ngezici zabo ezingajwayelekile, ngokuhambisana ukunambitheka okungajwayelekile?
Futhi ingabe kunjalo oger ngabe empeleni yayihlonyiswe ngalezo zinhloso, ukuthunywa, nezindlela ezisezingeni eliphezulu zokuza kuleli zwe elingajwayelekile? Futhi uma kunjalo, khona-ke kanjani oger akhethe into yakhe azoyifunda?
If UPierre Poivre wayeye e-Far-East ukuyofunda ngesimo sezepolitiki, amasiko nemikhuba, izinkolo, imikhiqizo, kanye nokuhweba e-Cochin China, ngonyaka ka-1749 no-1750, H. Oger wayehambile ezokwenza ocwaningweni olusebenza ezintweni ezibonakalayo nezimpucuko zengqondo ngaphakathi "Tonkin" ngeminyaka ye-1908 ne-1909.
d. Ngenqubo yokufunda nokuqonda, H. Oger wayethole ubuciko bokuqala nge-lissome pen brush (umkhiwane. 73), siphilile kangaka ezandleni zabaculi abanamakhono amaningi, kanye nemidwebo ecolisisiwe eyayinesiko, futhi eyayihlelwe yaba amaqembu nezinhlangano. Ngaphezu kwalokho, kwakukhona nomkhakha wamaphepha welayisi we Amagilebhisi dolobhana, aziwa kakhulu ngobushelelezi bawo nokubaqina kwawo, hhayi ngaphansi kwalolo hlobo lwephepha elikhiqizwe endaweni ye-The Occident. Zonke lezo zinto zazinxenxa oger ukubeka "Ukuhleleka". Leyo mpahla ya-odwa kanjani? Ngabe bekuyizithombe zemikhosi yendabuko njengoba kubonwe ngu I-Dumoutier? Uma kunjalo, khona-ke oger ubengeke usebenze kanzima ngesikhathi seminyaka emibili futhi futhi awubizwa "Iphayona kubuchwepheshe be-vietnamese" by Kubonga; U-Oger wayefuna ukuba nomsebenzi wokucwaninga owakhe nowangempela emindenini yama-veetnamese, amukele "Indlela yokubonisana".
I-Fig.73: AMADODA WAMAHHALA ACHWEPHESHE WOKUGCINA WE-SCHOLAR
e. oger ukholelwa ukuthi isimilo sale ndlela siqukethe ukusungula imali esetshenziselwa izingubo, ukudla, izindlu, iholo nefenisha. oger wayekade eba ngamaqembu ayi-5 wezifundo esingazibiza ngokuthi izahluko.
Isahluko sokuqala sikhuluma ngezinto zokwakha, ezihlanganisa izinhlobo ezintathu, okungukuthi amaminerali, imifino nezilwane ezisetshenziselwa ukukhiqiza imikhiqizo nezinto ezisetshenziselwa imindeni kanye nomphakathi. Isahluko sesibili sikhuluma ngamathuluzi ezindlu (umkhiwane. 74) nezingubo. Isahluko sesithathu sikhuluma ngokudla, ukudla nokuphuza, nokulondolozwa kwenhlanzeko nempilo. Isahluko sesine sikhuluma ngokukhanyisa nokupheka. Esokugcina yisahluko esikhuluma ngezitsha namathuluzi okusebenza.
I-Fig.74: ISIFO SEPALM YOMFAZI WESIFAZANE
f. Ukuze wenze ngokomzimba okuqukethwe okuqukethwe kushiwo ngenhla, oger uhambe naye umdwebi we-vietnamese, obekhethekile emidwebo, futhi ekhuluma ngezinhlangano zabasebenzi nezitolo (75).Imibuzo ebucayi maqondana nokwabizelwa, osayizi, izindlela zokukhiqiza, ukusebenzisa kwamathuluzi anjalo noma amathuluzi.
I-Fig.75: ISIVIVINYO SOKUVULA KWAMAHHALA
Umdwebi ngokushesha wakopa ephepheni ukusebenza kuso ngasinye sigaba saso, esebenza ngandlela thile njengomthwebuli wezithombe.
Futhi ngenxa yalokho oger, le ndlela iyamvumela ukuthi aphinde enze uchungechunge lwemisebenzi eminingi yohlobo olufanayo nangezinhlobo ezimbili ezahlukene zemidwebo ezigcwalisanayo, okungukuthi izixhobo noma izinto (umkhiwane. 76) kanye nokushukunyiswa komzimba okusetshenziselwe ukuzisebenzisa. Amathuluzi anjengalawo enziwe ngokhuni, insimbi, ithini, uqalo azoqedelana futhi azichaze uma ehlelwe futhi esetshenziswa ndawonye.
I-Fig.76: I-BAMBOO SWING
g. Eqhubeka nomgwaqo ayezifundele wona, futhi anikeze umsebenzi wakhe inani langempela lesayensi oger ngemuva kweminyaka emibili yokufunda khona-ke, wabuyisa yonke leyo midwebo ukuyobakhombisa izifundiswa ezijulile zeConfucian ezazihlolisisa futhi zazihlanganisa.
Ngokuvumelana ne oger, le ndlela yokushintshisana ngemisebenzi izohola umuntu asuke ezintweni ezaziwayo aye ezintweni ezingakaziwa nasezithombeni ezintsha. Futhi, kusukela kusisekelo esinjalo, abaculi base-Vietnamese bangaphinda bavuselele imikhuba nemikhuba yakudala engasekho kulezi zinsuku emphakathini wethu (2).
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(1) Umlando wokuthuthukiswa kwe-ethnography kanye nezikole ezahlukahlukene ze-ethnographical. Ukubuyekezwa kwe-Ethnographical - 1961, No. 21 yangoMashi 15,1961
(2) a. Phakathi kwezinkulungwane zemidwebo, sithole eziningi zazo ezichaza izithombe ezilahlekile isikhathi eside njengaleyo ekhombisa isigameko esibi “Isikebhe esintanta phansi emfuleni” lokho kwakudwetshwe. Lesi yisigcawu sabaphulimthetho ababili ababoshwe ku-raft enophawu oluthi: “Isiphingi esithandekayo nomuntu ophingayo bafakwa esofeni bese behliswa njengesijeziso”. Izandla nezinyawo zabenzi bokubi zibethelwe engxenyeni yokhuni ebekwe efrijini. Owesifazane uboniswa enqunu kanti owesilisa uthola ikhanda eseliseduze, bese umuntu ezibuza ukuthi ngabe bekungumbhede ogqoke ubuthi bakhe? Isikebhe sintanta ngobungozi phansi komfula futhi akekho obonakala eyisinakekele (77).
I-Fig.77: I-BAMBOO SWING
Uma isimo somuntu owephulwe umthetho ngonyawo lwendlovu noma edonswa futhi ehlatshwe amahhashi ngalesi sikhathi simane siyisithunzi nje, khona-ke lesi sehlakalo “Isikebhe esintanta phansi emfuleni” kungasikhumbuza kuphela umsebenzi onesihloko esithi: "Isichasiselo sikaQuan Yin" lapho isicebi sibuze indodana yaso mayelana nomlobi wokukhulelwa kukaTi M'au: (Kungcono ukhulume iqiniso bese uqeda ngalolu daba, ongokweqile uzoba nengozi yokubekwa eshalofini futhi uvumele ukuntanta phansi komfula).
Indaba ebalulwe ngenhla iqoshwe ngu G. I-Dumoutier encwadini yakhe enesihloko esithi: "Ama-Essays kumaTonkinese" (*) I-101 kanje: "NgoMeyi 1898, elinye lala mafuthi odabukisayo lindize emfuleni iNhị".
b. Ngaphambi kweMvukelo ka-Okthoba, besisasikhumbula isigameko lapho umyeni owabamba khona ngakwakhe umkakhe ophingayo, wayesenikine ikhanda, wambopha, wamfaka emigwaqweni. Ngenkathi ehamba lo mlisa wadalula amaphutha omkakhe, futhi washaya emgqonyeni we-tin ukujabhisa umkakhe vis-à-vis wonke isigodi.
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(*) G. DUMOUTIER - Tindzaba nge-Tonkinese - Imprimerie d'Extrême - eMphumalanga - Hanoi, Haiphong, 1908, P. 43
h. Ukuba ngumcwaningi wesayensi, oger ikholelwa ukuthi ayikho into ebuhlungu njengokufunda izincazelo zezinsimbi noma ukushukuma komzimba ngaphandle kokubonisa imidwebo ngaphansi kwamehlo akho. Kunababhali abambalwa kakhulu abanomcabango we-fecund futhi, empeleni, umuntu angathola inkumbulo enhle ngamehlo akhe kalula kakhulu kunokufunda. Ngaleso sizathu, umsebenzi ka-Oger uqukethe imidwebo nemidwebo. Akusikho ukukhohlisa kepha kuyindlela ehambisanayo ephikiswana kahle ngayo.
oger ugcizelele ukuthi umsebenzi wakhe, lapho usuba umbhalo wesandla ofezwayo kanye nombhalo, uzoba ngowesayensi futhi onenhloso. Umdwebo ngamunye uchazwa ngokuningiliziwe, kulandelwa amazwi okwenziwa komsindo. oger iyakholelwa nokuthi: “Ulimi lwase-Vietnamese lucebe kakhulu ngezinto ezibonakalayo. Ngokuphathelene namandla ayo, kubonakala kungathuthuki kangako ”.
i. Ngaleso sizathu, imigomo yezobuchwepheshe inikezwe ngendlela ephelele eceleni kwemidwebo engama-4000, okwenza umsebenzi waba yincwadi ewugqinsi impela.
U-Oger uqhubeke nokuhlukanisa amadokhumende akhe kanye nalokho akubonayo ngaphakathi kwama-partition namagumbi amakhulu ukuze akwazi ukufeza, ngokuhamba kwesikhathi, ama-monographies ahlukahlukene. Ekuqaleni, u-Oger wahlukanisa umsebenzi wakhe waba izingxenye ezimbili ezihlukene. Ingxenye eyodwa iqukethe wonke amapuleti nemidwebo. Enye ingxenye iphethe imibhalo. oger uzwe ukuthi, ngokwenza njalo, angagwema konke ukuphindwa. Ngaphezu kwalokho, le ndlela ivumela umbhali ukuthi engeze ukubonwa okusha ngemuva kokudala, ngakho-ke, akumdingi ukuthi abuyekeze futhi abhale kabusha incwadi yakhe kanye njalo eminyakeni emihlanu. Engxenyeni ephethe imibhalo, oger unikeze uhlu lokuqukethwe kanye nenkomba yokuhlaziya, okwenza lula ukusetshenziswa komsebenzi wakhe.
j. Kodwa-ke, incwadi yakhe yaba enkulu kakhulu, uhlobo lwe-encyclopedia equkethe cishe Imidwebo ye-5000, ngakho-ke ayikho indlu yokuphrinta noma umtapo wezincwadi ovumile ukuthi ushicilelwe. oger bekufanele akhuthaze ukubhalisa kuyo, kepha wezwa ukuthi uhlangane ne- a "Umphakathi oyisiphukuphuku futhi okhuthele". Ngaphandle kweqembu, labanye Abantu abangu-20 owayenikeze Ama-200 piastres kuya oger ukusebenzisa ngendlela abona kufanele ngayo, akazange athole ngisho isenti komunye umuntu futhi kwaba yiyona kuphela inhlokodolobha ayithola ezandleni. oger ukwazile ukuqoqa abaqophi abangamashumi amathathu futhi labo bantu basebenze izinyanga ezimbili zilandelana. Lapho sebethole ngaphezu kokuqoshwa okungu-4000, isikhathi sasehlobo sase sifikile. Isikhathi sasehlobo esibizwe ngu oger as "Isitofu esishisayo esishisayo".
Ngenxa yesimo sezulu esibi, oger futhi ababambisene nabo abakwazanga ukubeka ukuqoshwa okunjalo ngaphansi kwe-eksisi egingqikayo yomshini wokunyathelisa ukuthola amakhophi amaningi. Futhi njengoba imidwebo enjalo yahlanekezelwa oger kwadingeka ukuthi yamukele indlela yokuphrinta esetshenziswa umdwebi we Umuzi wase-Hồ futhi Hàng Trống st. Lokhu kusho ukuthi wayedinga ukuthi kube neliphepha elilingene elilingana nelayisi ukuze acindezele emidwebo owawufakwe ngoyinki ngaphambili; uhlobo olunjalo lwephepha lwenziwe ngesihluku ngabenzi bamaphepha Bưởi isigodi (eduze neHanoi) kuphume i- "dó" isihlahla. Le ndlela ikhiqize umsebenzi ohamba kancane kodwa imigqa ephrintiwe imakwe ngendlela ecacile ephepheni. Ngakho-ke, le sethi yemidwebo ivuliwe "Ubuchwepheshe" ubephethe ngokungafanele isici sokuthathwa kwezinkuni zesintu. H. oger wazizwa ejabule kakhulu ngalo mphumela ongalindelekile. Ngokuvumelana ne oger, leli qiniso linenzuzo yokunikeza incwadi isitayela somdabu. "Konke kungolwaseVietnam ” futhi futhi ngokusho oger, lo msebenzi awuboleki lutho kunoma ngubani, akethembeli kunoma ngubani e-Indochina, futhi akakopishi kunoma yimuphi umbhalo otholakalayo.
Mayelana nodaba olushiwo ngenhla, oger wayefuna ukuphendula labo ababeqinisekisa ukuthi imibhalo esetshenziselwe ukubhala incwadi yakhe ivela I-DumoutierUmsebenzi.
Ngaphandle kwalokho H. oger wayefakazile ukuthi lapho esephrinta umsebenzi wakhe wayesonge ngawo Imidwebo ye-400, isivele iqoshwe kodwa ayiprintiwe. Yonke imidwebo enjalo naleyo esivele iphrintiwe isiyatholakala noma ilahlekile? Asinawo nomqondo ngalolu daba (*).
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(*) Ngosizo lwe-Plastic Arts Artists Association kanye nenhlangano ye-Folk Literature, sivakashele izwe labaculi eHải Hưng; sasivakashele futhi nethempeli laseHàng Gai kanye neVũ Thạch pagoda (ngoJulayi 1985) okuyizindawo lapho umsebenzi wawushicilelwe futhi wasatshalaliswa khona. Besingenaso isikhathi sokwenza ucwaningo olunzulu futhi besingakatholi ukuqoshwa okusele… Kuyiqiniso yini ukuthi uHenri Oger ubabuyisele eFrance bonke?
Siqhathanise ogerImidwebo enenombolo yemibhalo eshiywe yi I-Dumoutier ku "Buyekeza Indochinoise" nomsebenzi owufanele "Ama-Essays kumaTonkinese"… Futhi angikatholi lutho olungakufakazela lokho oger kade wasebenzisa I-Dumoutierimidwebo, yize kwakukhona imidwebo embalwa eyimpinda njengaleyo ekhombisa a "Umdlalo we-shuttlecock nge-feather- shuttlecock" by I-Dumoutier (78) othathwe emsebenzini wakhe onesihloko "U-Essays kwiTonkinese, p-53" futhi eyodwa ye H. oger (79).
I-Fig.78: SHUTTLE-COCK GAMEngemuva I-Dumoutier)
I-Fig.79: SHUTTLE-COCK GAMEngemuva UHenri-oger)
Isikebhe esibonisa isigameko "Ukudlala iTam Cúc", kukhishwe ku I-Dumoutierincwadi “Ama-Essse kumaTonkinese” p.57 (I-Fig.80) futhi ogerimidwebo (81).
I-Fig.80: UKUDLULA ITAM CÚC (umdlalo onamakhadi angama-32 - ngemuva kukaG)
I-Fig.81: GIETNAMESE GAME YAMAKHODI angama-32 (emva kukaH .Oger)
Siphinde sabuyekeza UPierre HuardImifanekiso ebhalwe encwadini yakhe enesihloko “Ulwazi lweVietnam” futhi angimbonanga lo mbhali esebenzisa ogerimidwebo, noma ngabe kukhona nezihloko ezimbalwa eziphindaphindayo ezifana Kubongaumzekeliso 'Ukusula izindlebe' (82) p.169, eyodwa ye I-Dumoutier ekhasini 88, noma i-Oger (umkhiwane. 83).
I-Fig.82: UKUQHAWULA IZINYAMA (emva kukaP .Huard)
I-Fig.83: UKUQHAWULA IZINYAMA (emva kukaH .Oger)
Lokhu UPierre HuardUmzekeliso 'Uphahla indlu' (84(ikhasi 212) futhi ogerimidwebo (85) (Sicela ufunde isiphetho).
I-Fig.84: UKWAKHA IBANDLA (emva kukaPierre Huard)
I-Fig.85: UKWAKHA IBANDLA (emva kukaHenri Oger)
k. Ngaphambi kokubhala isingeniso, futhi ngokuhamba kwesikhathi, mhlawumbe abanye abacwaningi bazoba namathuba okwenza ucwaningo olujulile futhi bahlole kahle umlobi nomsebenzi wakhe, ake sinikeze amagama lawo UPierre Huard (1) - umcwaningi onake kakhulu iVietnam - futhi ophethe la mazwi alandelayo oger'uyasebenza.
"Ukutholwa kwalomsebenzi, kuze kube manje ongasatholakali, kumelela ukuqala nje kophenyo olukhulu ukuthi, maye! ayikaqhutshekwa… Ihlanganiswe nomoya osebenzayo othambekele kakhulu kubuchwepheshe, futhi ngenhloso unganaki konke ukusakazwa okungaba khona, lo msebenzi wokucwaninga awutholanga ukwesekwa ngumphakathi eFrance naseVietnam - umphakathi owawunaka amagatsha anjalo njengolimi, isayensi yemivubukulo, imibhalo yabantu ”!…“ Kulezi zinsuku lo msebenzi ufanele ukuhlolwa kabusha futhi kufanele ucwaningwe ngenxa yezizathu ezimbili ezilandelayo: Ekuqaleni, unenani lendabuko futhi kungumsebenzi womcwaningi osemusha osebenza ngokunganaki noma ngisho nemvelo enobutha. Okulandelayo kuza ukuthi lo msebenzi urekhode ukushukuma nezindlela eziningi inkambo yomlando ebenze ukuthi banyamalale ngokuphelele eVietnam yanamuhla".
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(1) PIERRE HUARD - Iphayona kwezobuchwepheshe baseVietnam - uHenri Oger (1885-1936) I-BEFEO Tome LVII - 1970 - amakhasi 215-217.
BAN TU THU
11 / 2019