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137-585: The reef is a large (8.5 nautical miles) approximately circular atoll with a central lagoon (~20m deep). The surrounding reef is shallow. Fishermen from Champa were likely the first people to discover the reef. However, later on, the Vietnamese would show interest for the reef. From the 15th century onward, Vietnamese kings began to pay attention to the islands in the South China sea. In 1776, Le Quy Don wrote at Phu Bien Tap Luc about these islands, as well as

274-715: A South Sea slave at the eve of an important ceremonial state sacrifice. The Champa civilization and what would later be the Sultanate of Sulu which was still Hindu at that time and known as Lupah Sug , which is also in the Philippines, engaged in commerce with each other which resulted in merchant Chams settling in Sulu from the 10th-13th centuries, establishing trading centers. There they were called Orang Dampuan and, due to their wealth, many of them were killed by native Sulu Buranuns. The Buranun were then subjected to retaliatory killings by

411-657: A Cham Bani cleric – which was more successful and even briefly reestablished a Cham state for a short period of time, before being crushed by Minh Mang's forces. The unfortunate defeat of the people of Panduranga in their struggle against Vietnamese oppression also sealed their and remnant of Champa's fate. A large chunk of the Cham in Panduranga were subjected to forced assimilation by the Vietnamese, while many Cham, including indigenous highland peoples, were indiscriminately killed by

548-495: A Cham king named Jaya Prakāśadharma who ascended the throne of Champa as Vikrantavarman I (r. 653–686). Prakāśadharma had thorough knowledge of Sanskrit learning, Sanskrit literature, and Indian cosmology. He authorized many constructions of religious sanctuaries at My Son and several building projects throughout the kingdom, laying down the foundations for the Champa art and architectural styles. He also sent many embassies regularly to

685-399: A Vietnamese invasion in 982 led by king Le Hoan of Dai Viet , followed by Lưu Kế Tông (r. 986–989), a fanatical Vietnamese usurper who took the throne of Champa in 983, brought mass destruction to Northern Champa. Indrapura was still one of the major centers of Champa until being surpassed by Vijaya in the 12th century. The History of Song notes that to the east of Champa through

822-542: A confederation of kingdom(s) and individual city-states for most of its history. For several periods from the 700s to 1471, there was the king of kings or the overlord based out of the most significant powerful cities like Indrapura and Vijaya , who wielded more power, influence, and sense of unity over the other Cham kings and princes, and perhaps those minor local kings and princes (Yuvarāja – not necessary mean crown prince) or regional military commander/warlords (senāpati) were from local associates that had no connection with

959-610: A crucial stage of the making of Southeast Asia . The peoples of Champa maintained a system of lucrative trade networks across the region, connecting the Indian Ocean and Eastern Asia , until the 17th century. In Champa, historians also found the Đông Yên Châu inscription , the oldest known native Southeast Asian literature written in a native Southeast Asian language dating to around c. 350 CE, predating first Khmer , Mon , Malay texts by centuries. Scholarly consensus has shifted several times as to what degree Champa functioned as

1096-467: A direct historical impact on Vietnam and Southeast Asia as a whole. Claire Sutherland, a lecturer at Northumbria University , summarizes the way in which Vietnamese nationalism constructs an illusion of Vietnam's homogeneity as follows: "Official histories characterised Vietnam as a single, fixed bloc, with a common language, territory, economy and culture." Sutherland notes regarding Vietnamese museums, "Non-Kinh cultures, both ancient and modern, are given

1233-639: A guerrilla resistance against the Yuan for two years, together with Dai Viet , eventually repelling the Mongols back to China by June 1285. After the Yuan wars ended decisively in 1288, Dai Viet king Trần Nhân Tông spent his retirement years in Northern Champa, and arranged a marriage between his daughter, Princess Huyền Trân , and Prince Harijit – now reigning as Jaya Simhavarman III (r. 1288–1307) - in 1306 in exchange for peace and territory. From 1307 to 1401, not even

1370-481: A linga called Bhadresvara, whose name was a combination of the king's own name and that of the Hindu god of gods Shiva . The worship of the original god-king under the name Bhadresvara and other names continued through the centuries that followed. Being famously known as skillful sailors and navigators, as early as the 5th century CE, the Cham might have reached India by themselves. King Gangaraja (r. 413–?) of Champa

1507-477: A long time by scholars until Po Dharma . Cham literature also have been greatly preserved in approximately more than 3,000 Cham manuscripts and printed books dating from the 16th to 20th centuries. The Southeast Asia Digital Library (SEADL) at Northern Illinois University currently contains an extensive collection of 977 digitized Cham manuscripts, totaling more than 57,800 pages of multigenre content. Modern scholarship has been guided by two competing theories in

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1644-649: A mobile secretariat ( xingsheng ) in Champa for the purpose of dominating the South China Sea and the Indian Ocean trade networks. It demonstrated the strategic importance of Champa as a naval juggernaut of medieval maritime Eurasia. The Yuan campaign led by General Sogetu against the Cham began in February 1283 with their initial capture of Vijaya forcing the Cham king Indravarman V (r. 1258–1287) and Prince Harijit to wage

1781-519: A new Buddhist dynasty founded by Indravarman II (r. ? – 893) moved the capital or the major center of Champa to the north again. Indravarman II established the city of Indrapura , near My Son and ancient Simhapura . Mahayana Buddhism eclipsed Hinduism, becoming the state religion. Art historians often attribute the period between 875 and 982 as the Golden Age of Champa art and Champa culture (distinguish with modern Cham culture). Unfortunately,

1918-589: A new dynasty of Jaya Simhavarman VI (r. 1390–1400). His successor Indravarman VI (r. 1400–1441) reigned for the next 41 years, expanding Champa's territory to the Mekong Delta amidst the decline of the Angkorian Empire . One of Indravarman's nephews, Prince Śrīndra-Viṣṇukīrti Virabhadravarman , became king of Champa in 1441. By the mid 15th century, Champa might have been suffering a steady dooming decline. No inscription survived after 1456. The Vietnamese under

2055-433: A peripheral role, but are not deemed to form a part of the core, nation-building narrative. Creating an impression of Vietnam as a monolithic bloc is thus preferred to charting its gradual territorial expansion, with all the different regional histories that this would entail." Modern Vietnamese nationalism insists on the maintenance of Vietnam's homogeneous notion by inventing and persisting the "core ethnic group" hegemony in

2192-449: A predecessor state in the region, began its existence in 192 CE. In the 4th century CE, wars with the neighbouring Kingdom of Funan in Cambodia and the acquisition of Funanese territory led to the infusion of Indian culture into Cham society. Sanskrit was adopted as a scholarly language, and Hinduism , especially Shaivism , became the state religion. Starting from the 10th century CE,

2329-446: A quasi-registral, incipiently tonal system . After the fall of Vijaya Champa in 1471, another group of Cham and Chamic might have moved west, forming Haroi , which has reversal Bahnaric linguistic influences. According to Cham folk legends, Champa was founded by Lady Po Nagar –the divine mother goddess of the kingdom. She came from the Moon, arrived in modern Central Vietnam and founded

2466-619: A reaction to Champa asking Chinese Ming dynasty for reinforcements to attack Vietnam. Cham provinces were seized by the Vietnamese Nguyễn lords . Provinces and districts that had been originally controlled by Cambodia were taken by Vo Vuong. Cambodia was constantly invaded by the Nguyễn lords. Around a thousand Vietnamese settlers were slaughtered in 1667 in Cambodia by a combined Chinese-Cambodian force. Vietnamese settlers started to inhabit

2603-479: A reconstruction of a multi-ethnic history but tended to skip the discourse on Vietnamization of Champa and other indigenous peoples otherwise. They also limited the use of Nam tiến . After 1975, some French academics sought to revive the importance of Champa itself as a historical independent polity and non-Vietnamese indigenous history that deserves to have its own rights and tractions in the history of Vietnam, rather than being scraped aside, becoming peripherical in

2740-587: A revised version of history according to their views that suppresses the discourse of Nam Tiến. Reasons behind the suppression of Nam Tiến after 1975 were not because its racist negativism and ethnonationalism, but its contradiction of the Vietnamese Communist Party (VCP) agenda. Since the 20th century, as Vietnam was put on the thermotic ideological frontline of the Cold War between the world superpowers, Vietnamese nationalists and Marxists usually bolstered

2877-603: A romanticized conceptualization of the Vietnamese identity, especially in South Vietnam and modern Vietnam . The Viet domain was gradually expanded from its original heartland in the Red River Delta into southern territories, which were controlled by the Champa kingdoms. In a span of some 700 years, the Viet domain tripled the area of its territory and more or less acquired the elongated shape of modern-day Vietnam . Beginning in

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3014-587: A single surviving indigenous source exists in Champa, and almost all of its 14th-century history has to rely on Chinese and Vietnamese sources. Engraving Sanskrit inscription, the prestige language of religious and political elites in Champa, stopped in 1253. No other grand temple or other construction project was built after 1300. These facts marked the beginning of Champa's decline. From 1367 to 1390, according to Chinese and Vietnamese sources, Che Bong Nga , who ruled as king of Champa from 1360 to 1390, had restored Champa. He launched six invasions of Dai Viet during

3151-494: A small fraction, or about 40,000 Cham people in the old Panduranga remained in 1885 when the French completed their acquisition of Vietnam . The French colonial administration prohibited Kinh discrimination and prejudice against Cham and indigenous highland peoples, putting an end to Vietnamese cultural genocide of the Cham. But French colonialists also exploited the ethnic hatred in situ between Vietnamese and Cham to deal with remnant of

3288-412: A strong monarch, the territories of the kingdom stretch from present-day Quảng Bình to Khánh Hòa . An internal division called viṣaya (district) was first introduced. There were at least two viṣaya: Caum and Midit. Each of them has a handful number of local koṣṭhāgāras –known as 'source of stable income to upkeep the worship of three gods. During the twelfth and thirteenth centuries, northern Champa

3425-451: A subfamily of Malayo-Polynesian closely related to the Malayic and Bali–Sasak languages that is spoken throughout maritime Southeast Asia. Although Cham culture is usually intertwined with the broader culture of Champa, the kingdom had a multiethnic population, which consisted of Austronesian Chamic-speaking peoples that made up the majority of its demographics. The people who used to inhabit

3562-628: A two-day journey lay the country of Ma-i at Mindoro, Philippines; which Champa had trade relations with. Afterwards, during the 1000s, Rajah Kiling, the Hindu king of the Philippine Rajahnate of Butuan instigated a commercial rivalry with the Champa Civilization by requesting diplomatic equality in court protocol towards his Rajahnate, from the Chinese Empire , which was later denied by

3699-444: A unified entity. Originally being viewed as a unified kingdom throughout most of its history, later authors suggested that Champa was better considered to be a federation of independent states. A number of modern scholars have suggested that Champa did form a unified kingdom in some periods but was disunified in others. The Chams of modern Vietnam and Cambodia are the major remnants of this former kingdom. They speak Chamic languages,

3836-620: Is also worshiped by the Vietnamese, a tradition that dates back to the 11th century during the Ly dynasty period. The Chams descended from seafaring settlers who reached the Southeast Asian mainland from Borneo about the time of the Sa Huỳnh culture between 1000 BCE and 200 CE, the predecessor of the Cham kingdom. The Cham language is part of the Austronesian family. According to one study, Cham

3973-584: Is considered by some as the definitive event in which Vietnam became a firmly Southeast Asian nation upon annexing territories formerly belonging to the Champa and part of Cambodia. All Vietnamese carry Southeast Asian haplotypes. The dramatic population decrease experienced by the Cham 700 years ago fits well with the southwards expansion from the Vietnamese original heartland in the Red River Delta. Autosomal SNPs consistently point to important historical gene flow within mainland Southeast Asia, and add support to

4110-675: Is related most closely to modern Acehnese in northern Sumatra. The Sa Huỳnh culture was an Austronesian seafaring culture that centered around present-day Central Vietnam coastal region. During its heyday, the culture distributed across the Central Vietnam coast and had commercial links across the South China Sea with the Philippine archipelago and even with Taiwan (through Maritime Jade Road , Sa Huynh-Kalanay Interaction Sphere ), which now most archaeologists and scholars have consentient determined and are no longer hesitant in linking with

4247-449: Is remembered as a colonization process involving "murderous warfare and land-grabbing by the Nguyễn feudalists targeting two weakened neighbors." It paradoxically admitted that the Cham people had eventually become a part of the "Great Vietnamese nation" and that "Cham history deserves to be taught." After the fall of Saigon, most Nam Tiến writers went overseas. Within the new Socialist Republic of Vietnam (SRV), communist authors produced

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4384-400: Is richest for Indrapura ; in the 12th century CE, it is richest for Vijaya ; following the 15th century CE, it is richest for Panduranga . Some scholars have taken these shifts in the historical record to reflect the movement of the Cham capital from one location to another. According to such scholars, if the 10th-century record is richest for Indrapura, it is so because at that time Indrapura

4521-584: Is thought of as a steady and irreversible "marching" process. RVN intellectuals quite publicly acknowledged the unpleasant history of the nation's past and allowed reversals to be published freely and expressed. Overall, Vietnamese victories and the conquest of the South were proudly appreciated by the RVN intellectuals. In the Democratic Republic of Vietnam (DRV), perceptions of Nam Tiến were at first unsympathetic. In

4658-632: The Sakkarai dak rai patao , was a 5227-pages collection of Cham veritable records, documenting a history range from early legendary kings of 11th–13th century to the deposition of Po Thak The , the last king of Panduranga in 1832, reckoning in total 39 rulers of Panduranga, the tales of spread of Islam to Champa in 1000 CE, to Po Thak The . The annals were written in Akhar Thrah (traditional) Cham script with collection of Cham and Vietnamese seals imprinted by Vietnamese rulers. However, it had been dismissed for

4795-618: The Arab maritime routes in Mainland Southeast Asia as a supplier of aloe . Despite the frequent wars between the Cham and the Khmer , the two nations also traded and their cultural influences moved in the same directions. Since royal families of the two countries intermarried frequently. Champa also had close trade and cultural relations with the powerful maritime empire of Srivijaya and later with

4932-579: The Balinese Hindus of the Balinese people of Indonesia . The name Champa derived from the Sanskrit word campaka (pronounced /tʃampaka/ ), which refers to Magnolia champaca , a species of flowering tree known for its fragrant flowers. Rolf Stein proposed that Champa might have been inspired when Austronesian sailors originating from Central Vietnam arrived in present-day Eastern India around

5069-576: The Can Vuong movement in Binh Thuan. The King of Champa is the title ruler of Champa. Champa rulers often use two Hinduist style titles: raja-di-raja ( राजाधिराजः " raja of rajas" or king of kings : written here in Devanagari since the Cham used their own Cham script ) or pu po tana raya ("lord of all territories"). They would be addressed by style ganreh patrai (his Majesty). Officially,

5206-447: The Cham people always refer themselves as Čaṃ rather than Champa (pa–abbreviation of peśvara , Campādeśa , Campānagara ). Most indigenous Austronesian ethnic groups in Central Vietnam such as the Rade , Jarai , Chru , Roglai peoples call the Cham by similar lexemes which likely derived from Čaṃ. Vietnamese historical accounts also have the Cham named as Chiêm. Most importantly,

5343-460: The Cham–Vietnamese War (1471) , Champa suffered serious defeats at the hands of the Vietnamese, in which 120,000 people were either captured or killed. 50 members of the Cham royal family and some 20–30,000 were taken prisoners and deported, including the king of Champa Tra Toan , who died along his way to the north in captivity. Contemporary reports from China record a Cham envoy telling to

5480-587: The Eastern Han dynasty of China in Xianglin who rebelled against Chinese rule in 192. Around the 4th century CE, Cham polities began to absorb much of Indic influences , probably through its neighbor, Funan . Hinduism was established as Champa began to create Sanskrit stone inscriptions and erect red brick Hindu temples . The first king acknowledged in the inscriptions is Bhadravarman , who reigned from 380 to 413 CE. At Mỹ Sơn , King Bhadravarman established

5617-566: The Khmer inscriptions , Chiêm Thành in Vietnamese , Campa in Malay , Zhànchéng ( Mandarin : 占城) in Chinese records, and al-Ṣanf ( Arabic : صَنْف) in Middle Eastern Muslim records. Early Champa evolved from the seafaring Austronesian Chamic Sa Huỳnh culture off the coast of modern-day Vietnam. Its emergence in the late 2nd century CE exemplifies early Southeast Asian statecraft at

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5754-631: The Majapahit of the Malay Archipelago , its easternmost trade relations being with the kingdoms of Ma-i . Butuan , and Sulu in the Philippines. Evidence gathered from linguistic studies around Aceh confirms that a very strong Chamic cultural influence existed in Indonesia; this is indicated by the use of the Chamic language Acehnese as the main language in the coastal regions of Aceh. Linguists believe

5891-480: The Nam tiến as a " Kinh -centric historical view." Rather than an authentic continuous historical phenomenon, it is a colonial and postcolonial nationalist historiographic construction. Scholarly consensus does agree that Vietnamese southward expansions that have been conceptualized into the modern-day Nam Tiến did not start until at least the early 15th century AD. Numerous wars were fought between Champa and Đại Việt before

6028-452: The Nam tiến as an established factual history, obviously with approaches for nationalistic purposes. They saw the Nam tiến and its consequences as matters of national pride and explained a Vietnamese-dominated Vietnam with racial and cultural nationalistic viewpoints. After 1975, Hanoi scholars, on the other hand, emphasized the multiethnic solidarity and peaceful interrelating coexistence of Viet-Cham, Viet-Khmer, and non-Viet and so favored

6165-591: The Republic of Vietnam (South Vietnam) Navy built milestones of sovereignty on Southwest Cay and Northeast Cay . In 1970, the Philippine Navy occupied Southwest Cay . In 1975, the Republic of Vietnam (South Vietnam) Navy recaptured Southwest Cay through foul play via sending Vietnamese prostitutes for an occasion, despite being allies in the Vietnam War , to lure Philippine Navy soldiers to temporarily leave

6302-634: The Tang Empire and neighboring Khmer. The Chinese reckoned Champa during the 7th century as the chief tributary state of the South, on par with the Korean kingdoms of Koguryŏ in the Northeast and Baekje in the East — "though the latter was rivaled by Japan." Between the 7th to 10th centuries CE, the Cham polities rose to become a naval power; as Cham ports attracted local and foreign traders, Cham fleets also controlled

6439-714: The Vietnam War . Currently, the Project Corpus of the Inscriptions of Campā launched by French School of Asian Studies (EFEO) partnering with the Institute for Study of the Ancient World (ISAW) of New York University is tasked for cataloging, sustaining and preserving ancient Cham inscriptions into an online index library and publications of scholarship's epigraphical studies into English, French, and Vietnamese. The Cham have their written records in form of paper book, known as

6576-515: The irredentist belief that the Cambodian lands currently belonging to Vietnam should be returned to Cambodia . Whilst relations between Chams, Khmers and Vietnamese are cordial and respectful, with a long and complicated history with each other, relations with the government centralised in Hanoi are still sensitive. Human Rights Watch has criticised the government of Vietnam for its rights abuses of

6713-606: The matrilocal structure of Cham families. And compared to other Vietnamese ethnic groups, the Cham do not share ancestry with southern Han Chinese, along with Austronesian-speaking Mang. Champa was known to the Chinese as 林邑 Linyi in Mandarin, Lam Yap in Cantonese and to the Vietnamese, Lâm Ấp (which is the Sino-Vietnamese pronunciation of 林邑). The state of Champa was founded in 192 CE by Khu Liên (Ou Lian), an official of

6850-577: The 1400s, but they happened indecisively, and there were territorial exchanges on both sides. Some scholars put the starting date of Nam Tiến to 1471, precisely when the word Nam tiến itself began to be used. Therefore, the starting date of the 11th century should be rejected. At the onset of the 20th century, nationalism swept across the globe. In Asia, nationalists and advocates of the nation-state must have been joyful in crafting homogenous nationalities like "Chinese," "Cambodian," "Vietnamese," etc., which in common assumptions are as almost synonymous with

6987-457: The 15th century during the Lê dynasty , which eventually led to the defeat of Vijaya and to the demise of Champa in 1471. The citadel of Vijaya was besieged for one month in 1403 until the Vietnamese troops had to withdraw because of a shortage of food. The final attack came in early 1471, after almost 70 years without a major military confrontation between Champa and Vietnam. It is interpreted to have been

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7124-498: The 20th century, modern Vietnamese historiography, under the auspices of nationalism and racialism , coined the term Nam tiến for what they believed to be a gradual, inevitable southern expansion of Vietnamese domains. According to the 20th-century Vietnamese scholars who constructed the Nam tiến as a continuous historical phenomenon, the 11th to the 14th centuries saw battle gains and losses as frontier territory changed hands between

7261-454: The 4th century CE, shaped the art and culture of the Cham Kingdom for centuries, as testified by the many Cham Hindu statues and red brick temples that dotted the landscape in Cham lands. Mỹ Sơn , a former religious center, and Hội An , one of Champa's main port cities, are now World Heritage Sites . Today, many Cham people adhere to Islam , a conversion which began in the 10th century, with

7398-980: The Acehnese language, a descendant of the Proto-Chamic language, separated from the Chamic tongue sometime in the 1st millennium BCE. However, scholarly views on the precise nature of Aceh-Chamic relations vary. Tsat , a northern Chamic language spoken by the Utsul on the Hainan Island, is speculated to be separated from Cham at the time when contact between Champa and Islam had grown considerably, but precise details remain inadequate. Under Chinese language influence over Hainan, Tsat has become fully monosyllabic, while some certain shifts to monosyllabicity can be observed in Eastern Cham (in contact with Vietnamese). Eastern Cham has developed

7535-547: The Arab maritime trade introduces Islamic cultural and religious influences to the region. Although Hinduism was the predominant religion among the Cham people until the 16th century, Islam began to attract large numbers of Chams, when some members of the Cham royalty converted to Islam in the 17th century. Champa came to serve as an important link in the spice trade , which stretched from the Persian Gulf to South China , and later in

7672-615: The Cham capital was unsuccessfully besieged by a Vietnamese army during the Battle of Vijaya . The native inhabitants of the Central Highlands are the Degar ( Montagnard ) people but otherwise are mostly Katuic , Bahnaric , and Chamic -speaking peoples. The Vietnamese from the Dai Viet conquered and annexed the area during their southward expansion. Major Champa–Vietnam Wars were fought again in

7809-530: The Cham had mounted numerous border incursions against the "homogeneousic Vietnamese Jiaozhi and Annan " ruled by Chinese dynasties before the 10th century, he attempted to justify Vietnamese invasions of Champa in that century as retribution. As 'Vietnam' "gained independence from China," it began to move southward constantly and unstoppable because the Cham, Khmer, and indigenous peoples, according to him, were "lacking capacity and advancement to develop, and remained primitive." Another popular book on Nam Tien in

7946-407: The Cham of Panduranga a Tân Dân (new people), denoting the imposed mundanity that nothing to ever differentiate them with other Vietnamese. Minh Mang's son and successor Thiệu Trị , however, reverted most of his father's strict policies against Catholic Christians and ethnic minorities. Under Thiệu Trị and Tu Duc , the Cham were reallowed to practice their religions with little prohibition. Only

8083-409: The Cham subjects. Cham culture and Cham identity were rapidly, systematically destroyed. Vietnamese settlers seized most of Cham farmlands and commodity productions, pushing the Cham to far-inland arid highlands, and the Cham were subjected to heavy taxations and mandated conscriptions. Two widespread Cham revolts against Minh Mang's oppression arose in 1833–1835, the latter led by khatib Ja Thak Wa -

8220-438: The Cham were the ultimate reasons leading to their fall." He convinces that the Cham were "a weaker nation" had to give ground for "the stronger nation" of the Vietnamese. Furthermore, Phan explains the demise of the final Cham kingdom in 1832 had originated from the Tây Sơn rebellion and shows little pity for the fate of the Cham people in the aftermath. Nevertheless, in the end, Phan Khoang highlights "the fierce and vitality of

8357-430: The Champa Alliance. Started from the 17th century, Champa kings used title Paduka Seri Sultan in some occasions, a borrowed honorific from Muslim Malay rulers. The 13th-century Chinese gazetteer account Zhu Fan Zhi (c. 1225) describes the Cham king 'wears a headdress of gold and adorns his body with strings of jewels' and either rides on an elephant or is lifted on a 'cloth hammock by four men' when he goes outside

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8494-407: The Champa rulers originated from the Hindu tradition, often consisting of titles and aliases. Titles (prefix) like: Jaya ( जय "victory"), Maha ( महा "great"), Sri ( श्री "glory"). Aliases (stem) like: Bhadravarman, Vikrantavarman, Rudravarman, Simhavarman, Indravarman, Paramesvaravarman, Harivarman... Among them, the suffix -varman belongs to the Kshatriya class and is only for those leaders of

8631-413: The Chinese Imperial court, mainly because of favoritism for the Champa civilization. However, the future Rajah of Butuan, Sri Bata Shaja later succeeded in attaining diplomatic equality with Champa by sending the flamboyant ambassador Likanhsieh. Likanhsieh shocked the Emperor Zhenzong by presenting a memorial engraved on a golden tablet, some white dragon ( Bailong 白龍) camphor , Moluccan cloves, and

8768-403: The Chinese court: "Annam destroyed our country" with additional notes of massive burning and looting, in which 40 to 60,000 people were slaughtered. The kingdom was reduced to a small enclave near Nha Trang and Phan Rang with many Chams fleeing to Cambodia . Champa was reduced to the principalities of Panduranga and Kauthara at the beginning of the 16th century. Kauthara was annexed by

8905-402: The East and NE: Champa Champa ( Cham : ꨌꩌꨛꨩ, چامفا; Khmer : ចាម្ប៉ា ; Vietnamese : Chiêm Thành 占城 or Chiêm Bá 占婆) was a collection of independent Cham polities that extended across the coast of what is present-day central and southern Vietnam from approximately the 2nd century CE until 1832. According to earliest historical references found in ancient sources,

9042-493: The Emperor annexed Champa while the Vietnamese coercively fed lizard and pig meat to Cham Muslims and cow meat to Cham Hindus, against their will, to punish them and to assimilate them to Vietnamese culture. The Cham Muslim leader Katip Suma, who was educated in Kelantan , came back to Champa and led the dissatisfied Champa Muslims to declare a jihad revolt against Vietnamese rulers, but he was promptly defeated. Minh Mang sinicized ethnic minorities such as Cambodians, claimed

9179-520: The French colonial era, ethnic strife between Cambodia and Vietnam was somewhat pacified as both were parts of French Indochina . However, intergroup relations deteriorated even further, as the Cambodians viewed the Vietnamese as being a privileged group, who were allowed to migrate into Cambodia. All postcolonial Cambodian regimes, including the governments of Lon Nol and of the Khmer Rouge , relied on anti-Vietnamese rhetoric to win popular support. In South Vietnam, intellectuals treated and consolidated

9316-437: The Hanoi historiography. Frankly, Vietnamese nationalist writers in post-colonial Vietnam who were mesmerized by the French hyped interpretation of the Vietnamese conquest of Champa, began using it as evidence for "ancient Vietnamese greatness." The most famous apostle of the Nam tiến in RVN in Saigon, Việt sử: Xứ Đàng Trong 1558–1777: Cuộc Nam tiến của dân tộc Việt Nam , an essay of Vietnamese Nam Tiến ‘Southward March’, by

9453-414: The Khmer king, leading to a Cham occupation of Cambodia for the next four years. Jayavarman VII of Angkor launched several counterattack campaigns in the 1190s (1190, 1192, 1194–1195, 1198–1203), conquering Champa and making it a dependency of the Khmer Empire for 30 years. Champa was subjected to a Mongol Yuan invasion in 1283–1285. Before the invasion, Kublai Khan ordered the establishment of

9590-459: The Kinh are indisputable protagonists in the history of Vietnam, whereas the role of other ethnic groups is downplayed. Non-Kinh "ethnic minority" artifacts are displayed as aesthetic objects in separated rooms, not about history and heritage, with little care, likely tourism magnets. They are intentionally placed in peripheral, outsider roles, and are not included in Vietnamese mainstream historiography although they made enormous contributions or had

9727-519: The Malay Peninsula, Sumatra and Java). In 767, the Tonkin coast was raided by a Javanese fleet (Daba) and Kunlun pirates, Champa was subsequently assaulted by Javanese or Kunlun vessels in 774 and 787. In 774 an assault was launched on Po-Nagar in Nha Trang where the pirates demolished temples, while in 787 an assault was launched on Virapura, near Phan Rang . The Javanese invaders continued to occupy southern Champa coastline until being driven off by Indravarman I (r. 787–801) in 799. In 875,

9864-590: The Mekong Delta, which was previously inhabited by the Khmer. That caused the Vietnamese to be subjected to Cambodian retaliation. The Cambodians told Catholic European envoys that the Vietnamese persecution of Catholics justified retaliatory attacks to be launched against the Vietnamese colonists. Vietnamese Emperor Minh Mang enacted the final conquest of the Champa Kingdom by a series of Cham–Vietnamese Wars. In 1832,

10001-536: The Nam tiến, Lord Nguyễn Hoàng allegedly "urged his people to keep moving southward," coined as Nam tiến. Early French scholarships in the late 19th century shaped Indianized kingdoms like Angkor and Champa, which had been declined mainly from Vietnamese expansionism, and mimicked them as the main villains who emerged at the end of the tale. Thereby, the French hypedly acted as "rescuers" of "lost civilizations" and prevent their heritage from being completely "swallowed up" by

10138-638: The Orang Dampuan. Harmonious commerce between Sulu and the Orang Dampuan was later restored. The Yakans were descendants of the Taguima-based Orang Dampuan who came to Sulu from Champa. The twelfth century in Champa is defined by constant social upheavals and warfare, Khmer invasions were frequent. The Khmer Empire conquered Northern Champa in 1145, but were quickly repulsed by king Jaya Harivarman I (r. 1148–1167). Another Angkorian invasion of Champa led by Suryavarman II in summer 1150 also

10275-436: The RVN was Dohamide and Dorohime's Dân tộc Chàm lược sử (1965), the first modern history of the Cham people. The brother-historians of Cham Sunni background constructed the Nam tiến as a "process of invasion and occupation on the part of the Vietnamese." They postulated that from the 11th century onward, "Cham history was henceforth merely the retreat of 'Indian' civilization in the face of 'Chinese' civilization." They consider

10412-462: The South had been brought by the civilizing force of the Viet people upon the uncivilized" is comparable with the "Vietnamese man's burdens." Non-Vietnamese peoples are depicted as backward and alien, as opposed to the cultured, perfect, innovative Viet society. Thus, since non-Viet groups have been portrayed as stagnant backward and unable to resist, and the Viet were demonstrated as superior, the Nam Tiến

10549-511: The Viet and the Chams during the early Cham–Viet wars . In the 15th, 16th and 17th centuries, following the Fourth Chinese domination of Vietnam (1407–1427), the Vietnamese defeated the less centralized state of Champa and seized its capital in the 1471 Cham–Vietnamese War . From the 17th to the 19th centuries, Vietnamese settlers penetrated the Mekong Delta . The Nguyễn lords of Huế wrested

10686-460: The Vietnamese along the coast from the Red River Delta , traditionally said to be begun in the 11th century, until they reached the end tail of the Mekong Delta in 18th century. The essay concerning Champa begins by treating it as a single unified kingdom, like framework of early French scholars, and tracing the kingdom's genesis to the Indianized Linyi ( Lâm Ấp ). Little attention was paid to

10823-467: The Vietnamese by colonization and assimilation. After 1954, scholars in North and South Vietnam held varying reactions to French Cham studies. One side from Hanoi promoted the "multi-ethnic history" and "solidarity between peoples against invaders and feudal rulers" to fit its Marxist historiography and so little attention was paid to Champa itself. The other side celebrated the ethnohistory, virtually at odds with

10960-511: The Vietnamese collective pejorative for indigenous peoples of the Central Highlands , Mois , a word carrying extremely negative connotations, imposed it on the peoples, and embraced both European and Viet colonialism in the Highlands. Phan Khoang discusses in his essay wars between Champa and Đại Việt caused by assured "Cham aggression" by claiming that "the inferiority and aggressiveness of

11097-403: The Vietnamese in 1471, Kauthara and Pāṇḍuraṅga persisted existing untouched. Kauthara fell to the Vietnamese 200 years later in 1653, while Panduranga was annexed in 1832. Pāṇḍuraṅga had its full list of kings ruled from the 13th century until 1832, which both Vietnamese and European sources had verified. So Pāṇḍuraṅga remained autonomous and could conduct its foreign affairs without permission from

11234-479: The Vietnamese in 1653. From 1799 to 1832, Panduranga lost its hereditary monarchy status, with kings selected and appointed by the Vietnamese court in Huế . The last remaining principality of Champa, Panduranga, survived until August 1832, when Minh Mang of Vietnam began his purge against rival Le Van Duyet 's faction, and accused the Cham leaders of supporting Duyet. Minh Mang ordered the last Cham king Po Phaok The and

11371-493: The Vietnamese in massacres, particularly from 1832 to 1836, during the Sumat and Ja Thak Wa uprisings. Bani mosques were razed to the ground. Temples were set on fire. Cham villages and their aquatic livelihoods were annihilated. By that time, the Cham totally lost their ancestors' seafaring and shipbuilding traditions. After finalizing these heavy-handed pacifications of Cham rebels and assimilation policies, emperor Minh Mang declared

11508-449: The Vietnamese nation" that wiped out Champa and gave a grateful sense of nationalistic pride. However, he notes that those events should be left open, rather than defended, defamed, or covered. One popular author of Nam Tiến exponent in the RVN was Phạm Văn Sơn (1915–1978). In the Nam tiến section of the 1959 edition of his national history Việt sử tân biên , Phạm Văn Sơn pushed triumphalist Darwinist nuances for Nam Tiến. Arguing that

11645-534: The Vietnamese version of history, and therefore clashing with Viet-centric historiography. After the đổi mới , the narrative of Nam tiến has seen a renewal in Vietnam and has been popularised in recent years. Nowadays it is widely acknowledged that the Vietnamese were originally natives of north Vietnam and south China, who then expanded southwards, and that lands to the south are native lands of Chams and Khmers. Many Cambodians, including politician Sam Rainsy , hold

11782-407: The Vietnamese, and perspectives, which should not be neglected. Both contributed to each other a lot in making up Vietnam as well as part of the global culture. Indeed, "until recently there was no single S-like Vietnam running from north to south." Goscha argues that balancing between Vietnamese centrality and non-Vietnamese centrality is important, and something-centrism should be avoided. During

11919-499: The ancestors of the Austronesian Cham and Chamic -speaking peoples. While Northern Vietnam Kinh people assimilated Han Chinese immigrants into their population, have a sinicized culture, Cham people carry the patrilineal R-M17 haplogroup of South Asian Indian origin from South Asian merchants spreading Hinduism to Champa and marrying Cham females since Chams have no matrilineal South Asian mtDNA , and this fits with

12056-590: The area of Champapuri , an ancient sacred city in Buddhism , for trade, then adopted the name for their people back in their homeland. While Louis Finot argued that the name Champa was brought by Indians to Central Vietnam. Recent academics however dispute the Indic origin explanation, which was conceived by Louis Finot , a colonial-era board director of the École française d'Extrême-Orient . In his 2005 Champa revised, Michael Vickery challenges Finot's idea. He argues that

12193-431: The assumed homogenous Vietnam were gradually recast and corrected as the ultimate victims, not the victimizers. Therefore, post-1960 Hanoi authors' writings saw significant shifts. Especially the 1971 DRV official history Lịch Sử Việt Nam , the Viet conquest of the South was misinterpreted into just simply groundless semi-pseudohistory 'migration of Viet people,' exclusively claimed that the migrants peacefully coexisted with

12330-455: The barbarians must have clear borders." His successor, Minh Mang, implemented an acculturation integration policy directed at minority non-Vietnamese peoples. Phrases like Thanh nhân (清人, Qing people) or Đường nhân (唐人, Tang people) were used to refer to ethnic Chinese by the Vietnamese, who called themselves as Hán dân (漢民) and Hán nhân (漢人) in Vietnam in the 1800s, under the Nguyễn dynasty. Michael Vickery articulates that Nam tiến

12467-501: The civilizational aspects of the Cham, Khmer, and indigenous groups. They were considered by earlier colonial-era works indiscriminately as the same "Indianized origins." Those colonial scholars had introduced blatant Eurocentric-framed concepts like 'Sinic or Indic civilization spheres,' denying and downplaying the achievements of indigenous non-nation peoples of Southeast Asia . Ironically, they are still widely in practice today. During early colonial Indochina, French ethnographers used

12604-434: The conflict between Champa and Dai Viet to be due to Champa's "need to expand to the North, which was much more fertile." The core idea of Nam tiến is the superiority of the Vietnamese (Kinh) people, culturally and racially, over the "conquered people" (Khmer, Cham, and other Austroasiatic , Austronesian , Kra-Dai , and Hmong-Mien speaking peoples). In such a popular narrative, "the fertile productive fields and wealth of

12741-496: The court of the king of kings. Nam ti%E1%BA%BFn Nam tiến ( Vietnamese: [nam tǐən] ; chữ Hán : 南進 ; lit. "southward advance" or "march to the south") is a historiographical concept that describes the historic southward expansion of the territory of Vietnamese dynasties ' dominions and ethnic Kinh people from the 11th to the 19th centuries. The concept of Nam tiến has differing interpretations, with some equating it to Viet colonialism of

12878-412: The deadly Champa–Đại Việt War (1367–1390) , sacking its capital in 1371, 1377, 1378, and 1383, nearly bringing the Dai Viet to its collapse. Che Bong Nga was only stopped in 1390 on a naval battle in which the Vietnamese deployed firearms for the first time, and miraculously killed the king of Champa, ending the devastating war. After Che Bong Nga , Champa seemingly rebounced to its status quo under

13015-424: The dominant ruling dynasty or could be a member of that royal lineage within the perimeter of the mandala. Mandala is the term coined by O. W. Wolters describing the distribution of state power among small states within large kingdoms in premodern Southeast Asia. Two notable examples of this multi-centric nature of Champa were the principalities of Kauthara and Pāṇḍuraṅga . When Northern Champa and Vijaya fell to

13152-413: The dominant themes of the narrative that Vietnamese nationalists created in the 20th century, alongside an emphasis on non-Chinese origin and Vietnamese homogeneity. Vietcentric Nam tiến thinking has had a great impact on Vietnam. Although SRV scholars have done a great amount of research on non-Viet cultures, they are not willing to analogize those cultures with the formation of Vietnam or to recognize

13289-410: The early East Asia–South Asian subcontinent maritime route, could have visited and made communications with local Chamic communities along the coast of Central Vietnam. They played some roles in disseminating Indian culture and Buddhism. But that was not sustained and decisive as active "Indianized native societies," he argues, or Southeast Asian kingdoms that had already been "Indianized" like Funan, were

13426-412: The early Southeast Asian peoples, Hinduism was somewhat similar to their original beliefs. This resulted in peaceful conversions to Hinduism and Buddhism in Champa with little resistance. Rudravarman I of Champa (r. 529–572), a descendant of Gangaraja through maternal line, became king of Champa in 529 CE. During his reign, the temple complex of Bhadresvara was destroyed by a great fire in 535/536. He

13563-587: The establishment and operation of the Paracel fleet (Vietnamese: Hải Đội Hoàng Sa ) and the Northern fleet (Vietnamese: Hải Đội Bắc Hải) of Vietnam. In 1838, Emperor Minh Mang of Nguyễn dynasty Vietnam ordered the measurement and illustration of a map for the area. It was called the " Dai Nam Nhat Thong Toan Do ", in which it claimed the Spratly and Paracel Islands for Vietnam during Nguyễn dynasty era . When Vietnam

13700-535: The ethnic Khmer in Mekong Delta , such as the imprisonment or house arrest of Khmer Krom Buddhist monks peacefully expressing their religious or political views , restrictions on Khmer-language publications, banning and confiscation of Khmer Krom human rights advocacy materials, harassment or arrest of people disseminating such materials, as well as harassment, intimidation, and imposition of criminal penalties on individuals of Khmer Krom human rights advocacy groups in contact with international organizations. Nam Tiến

13837-493: The first Cham polities were established around the 2nd to 3rd centuries CE, in the wake of Khu Liên 's rebellion against the rule of China's Eastern Han dynasty , and lasted until when the final remaining principality of Champa was annexed by Emperor Minh Mạng of the Vietnamese Nguyễn dynasty as part of the expansionist Nam tiến policy. The kingdom was known variously as Nagaracampa ( Sanskrit : नगरचम्प ), Champa (ꨌꩌꨛꨩ) in modern Cham , and Châmpa ( ចាម្ប៉ា ) in

13974-436: The formation of the country, while other cultures like the Cham are marginalized or excluded. The "Vietnam" seen through mainstream representations is extremely generalized with broadly political buzzwords and rhetorical constructs, which lead to fallacies. It also ignores the fact that Vietnam as well as the whole of Southeast Asia are among the most ethnolinguistically diverse places on Earth. Historian C. Goscha argues that

14111-400: The historian Phan Khoang (1906–1971), synthesizing a 'very real' concept of Nam tiến at its title, also the most detailed book about the Nam Tiến. In the book, the author offers a quite strong Vietnamese-centric biased view and stereotyping negative sentiments toward the "conquered people." The book's main discourse is about the presumed "march" (piecing unrelated and distant events together) of

14248-409: The historiography of Champa. Scholars agree that historically Champa was divided into several regions or principalities spread out from south to north along the coast of modern Vietnam and united by a common language, culture, and heritage. It is acknowledged that the historical record is not equally rich for each of the regions in every historical period. For example, in the 10th century CE, the record

14385-430: The illusion of a unified Champa. Recent revisionist historians in the 1980s, for example Po Dharma and Trần Quốc Vượng , refuted the concept of single Champa. Chinese historical texts, Cham inscriptions, and especially the Cham annals, the Sakkarai dak rai patao , both confirm the existence of multi-Campa scenarios. Po Dharma argues that Champa was not a single kingdom or centralized in the manner of Đại Việt but likely

14522-586: The island for Northeast Cay while in a storm. When the weather cleared, the returning soldiers were surprised to find that there was now a company of South Vietnamese soldiers on the island. At present, Vietnamese troops are managing Southwest Cay . And the Philippines occupies Northeast Cay . Download coordinates as: Commencing in the NE and travelling anti-clockwise to the SW: Continuing anti-clockwise to

14659-458: The key factors of the process. On the other hand, Paul Mus suggests the reason for the peaceful acceptance of Hinduism by the Cham elite was likely related to the tropical monsoon climate background shared by areas like the Bay of Bengal , coastal mainland Southeast Asia all the way from Myanmar to Vietnam. Monsoon societies tended to practice animism , most importantly, the creed of earth spirit. To

14796-426: The king was the patron of art and construction. Majestic temples and shrines were built dedicated to the honor of the king of kings, his ancestors, and their beloved gods (usually Śiva). Some charismatic Cham kings declared themselves Protector of Champa in celebrating royal ceremony and coronation ( abhiseka ) which involves supernatural and spiritual rituals to demonstrate the king's authority. The regnal name of

14933-457: The kingdom, but a typhoon drifted her away and left her stranded on the coast of China, where she married a Chinese prince, and returned to Champa. The Po Nagar temple built in Nha Trang during the 8th century, and rebuilt in the 11th century was dedicated to her. Her portrayal image in the temple is said to date from 965 CE, it is of a commanding personage seated cross-legged upon a throne. She

15070-620: The last Vietnamese dynasty, which had long been slammed by Marxist scholars, are seemingly rehabilitated in the Vietnamese historiography. The recent reappearance of the Nam tiến in Vietnamese academic works is considered highly significant. It suggests that state historians are no longer sensitively dictating RVN intellectual writings and those from international scholarship, or it may be from SRV historians' reaction to geopolitical change, particularly by growing irredentist sentiments in neighboring Cambodia. The nam tiến has been described by historians Nhung Tuyet Tran and Anthony Reid as one of

15207-735: The legacy of Confucianism and China's Han dynasty for Vietnam, and used the term Han people 漢人 (Hán nhân) to refer to the Vietnamese . Minh Mang declared, "We must hope that their barbarian habits will be subconsciously dissipated, and that they will daily become more infected by Han [Sino-Vietnamese] customs." The policies were directed at the Khmer and the hill tribes. The Nguyen lord Nguyen Phuc Chu had referred to Vietnamese as "Han people" in 1712 to differentiate them from Chams. The Nguyễn lords established đồn điền , state-owned agribusiness, after 1790. Emperor Gia Long ( Nguyễn Phúc Ánh ), in differentiating between Khmer and Vietnamese, said, " Hán di hữu hạn [ 漢|夷|有限 ]" meaning "the Vietnamese and

15344-509: The mainstream thesis of Vietnam's "territorial evolution." After that 1971 publication, Champa and non-Kinh cultures were disenfranchised by being pulled out of the historiography and barely mentioned very briefly as merely insignificant outsiders. In recent works in the context of Đổi Mới , SRV authors have reinserted several ideas of the Nam tiến to depict Champa, such as "aggressiveness" and "Cham provocations" while tending to portray Vietnamese southern advance as progressive. The Nguyễn,

15481-524: The multicultural origins of the country. National museums in Vietnam contain no mention of non-Kinh cultures such as the Cham, Khmer, or Austronesians in the timeline of the making of Vietnam. Kinh history is said to have begun with profound Văn Lang kingdoms under the Hùng kings , which are often identified with the Dong Son culture , are exhibited and occupy almost the entire disproportionate chronology. Overall,

15618-432: The north-south Nam tiến narrative is very ethnocentric. It downplays the importance of non-Kinh peoples, who constituted the majority of Vietnam's population until the late 20th century. Indigenous peoples had inhabited large areas of Vietnam independently for thousands of years before the Vietnamese government described them as ethnic minorities in the 20th century. They have their own history and stories, interactions with

15755-436: The official designation of Champa in Chinese historical texts was Zhànchéng –meaning "the city of the Cham," "why not city of the Champa?," Vickery doubts. The historiography of Champa relies upon four types of sources: Approximately four hundred Champa inscriptions have been found. Around 250 of them were deciphered and studied throughout the last century. Many Cham inscriptions were destroyed by American bombing during

15892-413: The original inhabitants or settled on wildlands that had long been magically abandoned or uninhabited, without even an indistinct mention about the reality of wars and the resistance of the Cham and the indigenous peoples. Ethnic tensions between the Vietnamese with the Cham and the Khmer peoples and the suffering of conquered people become mere disputes between "feudal" rulers. For a while, it has been

16029-410: The palace. When the king attends the court audience, he is encircled by 'thirty female attendants who carry swords and shields or betel nuts'. Court officials would make reports to the king, then make one prostration before leaving. The last king of Champa, Po Phaok The , was deposed by Minh Mạng in 1832. During the reign of the king Prakasadharma (r. 653–686 AD), when Champa was briefly ruled by

16166-407: The party and Vietnam. Building the impression of ethnic and religious harmony under socialism was also important. The Nam tiến theory and the former South Vietnamese intellectual works were targets of Vietnamese Marxist critique and suppression for the sake of peace and the protection of good reputations. Criticism against the predominant Kinh also mitigated. Unlike the 1959 LSCĐPK, the Vietnamese and

16303-404: The perception about the Vietnamese as the oppressed people under the tyranny of foreign powers, "China", French colonialism and American imperialism, not the antithetical position that the Vietnamese also have been spiteful colonizers and victimizers themselves. Consequently, the history version portrays the image of an oppressed but proudly, stubborn, determined Vietnamese nation who thrashed off

16440-477: The predominant ethnic group. The Nam tiến emerged at that time. In the postcolonial Republic of Vietnam , Vietnamese (Kinh) intellectuals began the selective remembering of history to construct sources of national pride for the newly formed Vietnamese nation. They probably found or inherited the idea from Hung Giang's article La Formation du pays d’Annam , published in July 1928. In that first nationalist narrative praising

16577-473: The region are the present-day Chamic-speaking Cham , Rade and Jarai peoples in South and Central Vietnam and Cambodia; the Acehnese from Northern Sumatra , Indonesia , along with elements of Austroasiatic Bahnaric and Katuic -speaking peoples in Central Vietnam. Champa was preceded in the region by a kingdom called Lâm Ấp (Vietnamese), or Linyi ( 林邑 , Middle Chinese ( ZS ): * liɪm ʔˠiɪp̚ ), that

16714-503: The ruling dynasty having fully adopted the faith by the 17th century; they are called the Bani ( Ni tục , from Arabic: Bani ). There are, however, the Bacam ( Bacham , Chiêm tục) who still retain and preserve their Hindu faith, rituals, and festivals. The Bacam is one of only two surviving non- Indic indigenous Hindu peoples in the world, with a culture dating back thousands of years. The other being

16851-503: The south and to a series of wars and conflicts between several Vietnamese dynasties and Champa Kingdoms , which resulted in the annexation and Vietnamization of the former Cham states as well as indigenous territories. The nam tiến became one of the dominant themes of the narrative that Vietnamese nationalists created in the 20th century, alongside an emphasis on non-Chinese origin and Vietnamese homogeneity. Within Vietnamese nationalism and Greater Vietnam ideology, it served as

16988-492: The southernmost territory from Cambodia by diplomacy and by force, which completed the "March to the South". Records suggest that there was an attack on the Champa kingdom and its capital, Vijaya , from Vietnam in 1069 (under the reign of Lý Thánh Tông ) to punish Champa for armed raids in Vietnam. Cham King Rudravarman III was defeated and captured. He offered Champa's three northern provinces to Vietnam (now Quảng Bình and northern part Quảng Trị Provinces). In 1377,

17125-466: The strong king Le Thanh Tong launched an invasion of Champa in early 1471 , decimating the capital of Vijaya and most of northern Champa. For early historians like Georges Maspero , "the 1471 conquest had concluded the end of the Champa Kingdom." Maspero, like other early orientalist scholars, by his logics, arbitrated the history of Champa as becoming a "worthy" subject for their study when it adapted and maintained "superior" Indian civilization. In

17262-668: The three-volume Lịch sử chế độ phong kiến Việt Nam (LSCĐPK, History of the Feudal System of Vietnam), published in 1959–1960, DRV historians likely employed Marxist and Confucian doctrines and Vietnamese subjectivism to judge past between Champa and Đại Việt. The wars of 980, the 1380s, the 1430s, and the 1440s were labeled as "self-defense" and "righteous" ( chính nghĩa ), and wars that brought territorial acquisitions to Đại Việt were called "aggression" ( xâm lược ) or "invasions" ( xâm lăng ), otherwise "wrongful" one ( phi nghĩa ). The book condemns all Vietnamese rulers after 1471. The Nam Tiến

17399-602: The trade in spices and silk in the South China Sea , between China, the Indonesian archipelago and India . They supplemented their income from the trade routes not only by exporting ivory and aloe, but also by engaging in piracy and raiding. However, the rising influence of Champa caught the attention of a neighbouring thalassocracy that considered Champa as a rival, the Javanese ( Javaka , probably refers to Srivijaya , ruler of

17536-737: The vice-king Po Dhar Kaok to be arrested in Hue, while incorporating the last remnants of Champa into what are the Ninh Thuan and Binh Thuan provinces . To enforce his finger grip, Minh Mang appointed Vietnamese bureaucrats from Hue to govern the Cham directly in phủ Ninh Thuan while removing the traditional Cham customary laws. Administratively, Panduranga was integrated into Vietnam proper with harsh measures. These reforms were known as cải thổ quy lưu ("replacing thổ [aboriginal] chieftains by circulating bureaucratic system"). Speaking Vietnamese and following Vietnamese customs became strictly mandatory for

17673-543: The yokes of foreign imperialism, has been becoming the rallying point of Vietnamese nationalism, goes completely conflicted with the inconsistent reality of Vietnamese colonialism presented in the Nam Tiến. Studying or remembering Viet colonialism and nationalism against marginalized and indigenous peoples eventually damaged the Vietnamese Revolution and the party's reputation with leftist thinkers outside Vietnam. Furthermore, it provoked indigenous nationalism against

17810-656: Was a French colony under French Indochina , the French Government continued to manage North Danger Reef along with the Paracel and Spratly Islands . In 1935, China announced its claims and named the North Danger Reef. It is called: "Gemini" (Chinese: 双子群礁). In 1954, the French government officially returned North Danger Reef with the entire Spratly and Paracel Islands to the Republic of Vietnam (South Vietnam). In 1958,

17947-403: Was consisted by several known districts (viṣaya, zhou 洲): Amaravati ( Quảng Ngãi ), Ulik ( Thừa Thiên–Huế ), Vvyar ( Quảng Trị ), Jriy (southern Quảng Bình ), and Traik (northern Quảng Bình ). Other junctions like Panduranga remained quietly autonomous. The classical narrative of 'the Champa Kingdom' brought by earlier generations of scholarship, Georges Maspero and George Coedes , created

18084-485: Was in existence since 192 AD; although the historical relationship between Linyi and Champa is not clear. Champa reached its apogee in the 9th and 10th centuries CE. Thereafter, it began a gradual decline under pressure from Đại Việt , the Vietnamese polity centered in the region of modern Hanoi . In 1832, the Vietnamese emperor Minh Mạng annexed the remaining Cham territories. Hinduism , adopted through conflicts and conquest of territory from neighboring Funan in

18221-401: Was not steady, and its stages show that there was no continuing policy of southward expansion. Each territorial push was a move or reaction against a particular historical event. A famous historian of pre-colonial Vietnam, Keith W. Taylor , totally opposes and rejects the idea of Nam tiến , as he provides alternate explanations. Momorki Shirō, a historian from Osaka University , has criticized

18358-453: Was perhaps the only known Southeast Asian ruler who traveled all the way to India shortly after his abdication. He personally went on pilgrimage in the Ganges River , Northeast India . His itinerary was confirmed by both indigenous Cham sources and Chinese chronicles. George Coedès notes that during the 2nd and 3rd century, an influx of Indian traders, priests, and scholars travelled along

18495-461: Was quickly stalled, and Suryavarman died en route. Champa then plummeted into an eleven-year civil war between Jaya Harivarman and his oppositions, which resulted in Champa reunifying under Jaya Harivarman by 1161. After having restored the kingdom and its prosperity, in June 1177 Jaya Indravarman IV (r. 1167–1192) launched a surprise naval assault on Angkor , capital of Cambodia, plundering it, slaying

18632-600: Was succeeded by his son Sambhuvarman (r. 572–629). He reconstructed the temple of Bhadravarman and renamed it Shambhu-bhadreshvara. In 605, the Sui Empire launched an invasion of Lam Ap , overrunning Sambhuvarman's resistance, and sacked the Cham capital at Tra Kieu . He died in 629 and was succeeded by his son, Kandarpadharma , who died in 630–31. Kandarpadharma was succeeded by his son, Prabhasadharma , who died in 645. Several granite tablets and inscriptions from My Son , Tra Kieu , Hue , Khanh Hoa dated 653–687 report

18769-581: Was the capital of Champa. Other scholars have disputed this contention, holding that Champa was never a united country, and arguing that the presence of a particularly rich historical record for a given region in a given period is no basis for claiming that the region functioned as the capital of a united Champa during that period. Through the centuries, Cham culture and society were influenced by forces emanating from Cambodia , China, Java and India amongst others. An official successfully revolted against Chinese rule in modern central Vietnam, and Lâm Ấp ,

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