{"id":2336,"date":"2024-09-29T09:18:01","date_gmt":"2024-09-29T09:18:01","guid":{"rendered":"https:\/\/vnsfemaleassociation.org\/?page_id=2336"},"modified":"2026-03-29T15:02:43","modified_gmt":"2026-03-29T15:02:43","slug":"culture","status":"publish","type":"page","link":"https:\/\/vnsfemaleassociation.org\/en\/culture\/","title":{"rendered":"Culture"},"content":{"rendered":"
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WOMEN AND CULTURE<\/h1>\n<\/div><\/div>\n\n\n\n
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[WIFE - ABDUCTING] <\/p>\n\n\n\n

The phrase \"bride kidnapping\" is a cultural practice that may not be unfamiliar to us, as it frequently appears in works discussing traditional customs of remote ethnic groups. However, whether \"bride kidnaping\" is right or wrong is subjective.<\/p>\n\n\n\n

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[POLYGAMY] <\/p>\n\n\n\n

Why did the tradition of polygamy cause women in the past to continuously live in abandonment, to live in a loveless world? Let's travel back in time with VFSA to see how polygamy had affected women at the time and why it was a great mistake.<\/p>\n\n\n\n

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[MATRIARCHY]<\/p>\n\n\n\n

Matriarchy has imprinted the timeless image of Vietnamese women in human\u2019s consciousness albeit many ups and downs in centuries. Perchance, these milestones are the precedence of literature works that honor women with deepest adoration? <\/p>\n\n\n\n

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[FEMINISM THROUGH CULTURAL LENS]<\/p>\n\n\n\n

Feminism is not a rivalry with men, or a promotion of misandry, rather, it is letting women break free from the stereotypes that society and even themselves have associated women with. <\/p>\n\n\n\n

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[THE MAXIM OF \u201cBLAME THE LIONESS FOR THE SPOILED CUB\u201d] <\/p>\n\n\n\n

The responsibilities of looking after and providing for the family are placed on the shoulders of every member in the family. Each and every family member\u2019s sacrifice and dedication is needed in the process of building a healthy family<\/p>\n\n\n\n

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[BODILY AUTONOMY OF WOMEN] <\/p>\n\n\n\n

Our strong girls, don\u2019t hesitate! Stand up and fight for yourselves, because your body is yours, and proudly say: \u201cMY BODY, MY CHOICE.\u201d <\/p>\n\n\n\n

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[SELLING GASOLINE TO WOMEN IS A CRIME?]<\/p>\n\n\n\n

In South Korea, the term \u201cKim Yeo-sa,\u201d also known as \u201cMadam Kim,\u201d is often used to refer to women participating in traffic\u2014particularly female drivers\u2014as a way of implying that their driving skills are inferior or slower than those of men.\nSimilarly, in Vietnam, a common joking remark when seeing women driving is \u201cDon\u2019t let women take the wheel.\u201d Why is it that women encounter so many stereotypes and barriers in what should be considered an entirely ordinary activity?<\/p>\n\n\n\n

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[WOMEN AND \u00c1O D\u00c0I - HONORING OR CONSTRAINING?]<\/p>\n\n\n\n

Recently, the incident in Marie Curie High School (District 3, H\u1ed3 Ch\u00ed Minh City) calculated training points based on gender in its \u00e1o d\u00e0i synchronized performance has sparked controversy across social media. Specifically, according to the school\u2019s announcement, the event was compulsory for all female students to take part in the performance; otherwise, 0.5 points would be deducted from their training point. However, for male students, contribution is voluntary and 0.5 points will be granted upon participation. This incident has raised a question: Is women\u2019s wearing \u00e1o d\u00e0i an act of honor or an act of coercion?<\/p>\n\n\n\n

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[FEMININITY, MASCULINITY \u2014 OR A NEW GENDER BIAS?]<\/p>\n\n\n\n

Nowadays, besides continuing efforts to address gender inequality and gender prejudice, we are witnessing social media platforms being swamped with old, yet newly framed concepts: \u201cfemininity\u201d and \u201cmasculinity\u201d. At first glance, these terms may represent the archetypal characteristics between each gender. Yet, at a closer look, this reintroduction is not truly an advancement in gender awareness, but outdated prejudices in disguise.<\/p>\n\n\n\n

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[ARE WE LIVING IN A MISOGYNISTIC SOCIETY?]<\/p>\n\n\n\n

On our path towards an era where women boldly assert their presence, would there still be words of disparagement waiting silently for the chance to strike and suppress our voice? Before anything, recognising the problem should be the foundation, the first step, for each of us \u2013 women who truly understand themselves \u2013 to break the invisible chains eager to strangle us at any time.<\/p>\n\n\n\n

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[THE CHANGE IN LANGUAGE FOR GENDER EQUALITY: FROM PREJUDICE TO PROGRESS]<\/p>\n\n\n\n

Language has always been the most common tool of communication among humans. However, few people realize that beyond its function of communication and exchange, language also reflects our thinking and shapes our perception of reality. Over hundreds of years of existence and development, closely tied to the gender equality movement and the dismantling of gender stereotypes, language has gradually been adjusted to move toward greater social equity. Let\u2019s explore this issue in more depth with VFSA!<\/p>\n\n\n\n

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[WHAT MAKES A LIFE WORTH LIVING FOR A WOMAN?]<\/p>\n\n\n\n

In the past, women were imprisoned by the weight of social prejudice. However, now they are living in a more open society, stepping out of their \u201cshell\u201d to pursue their own paths and thrive. At first, it might sound good and inspiring, but do societies perceive that it is themselves who mock their own idea of gender equality by molding women into phrases such as \u201csuccessful\u201d and \u201cindependent\u201d?
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[V\u0102N H\u00d3A L\u00c0M \u0110\u1eb8P TH\u1eacP NI\u00caN 2020: GI\u1ea2I PH\u00d3NG HAY T\u00c1I L\u1eacP \u00c1P L\u1ef0C?]<\/p>\n\n\n\n

N\u1ebfu tr\u01b0\u1edbc \u0111\u00e2y. chu\u1ea9n m\u1ef1c c\u00e1i \u0111\u1eb9p th\u01b0\u1eddng \u0111\u01b0\u1ee3c \u0111\u1ecbnh h\u00ecnh \u0111\u1ec3 \u0111\u00e1p \u1ee9ng k\u1ef3 v\u1ecdng c\u1ee7a x\u00e3 h\u1ed9i truy\u1ec1n th\u1ed1ng, th\u00ec th\u1eadp ni\u00ean 2020 \u0111\u00e3 ch\u1ee9ng ki\u1ebfn m\u1ed9t c\u00fa tr\u00e1o \u0111\u1ed5i kh\u00e1i ni\u1ec7m ngo\u1ea1n m\u1ee5c. D\u01b0\u1edbi s\u1ef1 chi ph\u1ed1i c\u1ee7a thu\u1eadt to\u00e1n TikTok v\u00e0 AI, l\u00e0m \u0111\u1eb9p t\u1eeb \u00e1p l\u1ef1c x\u00e3 h\u1ed9i \u0111\u00e3 bi\u1ebfn t\u01b0\u1edbng th\u00e0nh “ngh\u0129a v\u1ee5 v\u0103n h\u00f3a” nh\u00e2n danh vi\u1ec7c y\u00eau b\u1ea3n th\u00e2n. Ch\u00fang ta r\u0169 b\u1ecf ph\u1ea5n son \u0111\u1ec3 t\u00ecm t\u1ef1 do, nh\u01b0ng l\u1ea1i r\u01a1i v\u00e0o xi\u1ec1ng x\u00edch c\u1ee7a m\u1ed9t “m\u1eb7t m\u1ed9c \u0111\u1ea1t chu\u1ea9n” \u2014 m\u1ed9t d\u1ef1 \u00e1n t\u1ed1i \u01b0u h\u00f3a c\u01a1 th\u1ec3 kh\u00f4ng \u0111i\u1ec3m d\u1eebng. Li\u1ec7u \u0111\u00e2y l\u00e0 quy\u1ec1n t\u1ef1 ch\u1ee7, hay ch\u1ec9 l\u00e0 s\u1ef1 l\u1ec7 thu\u1ed9c tinh vi h\u01a1n v\u00e0o nh\u1eefng h\u00f3a \u0111\u01a1n th\u1ea9m m\u1ef9 \u0111\u1eaft \u0111\u1ecf?<\/p>\n\n\n\n

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[N\u1eee QUY\u1ec0N V\u00c0 H\u00ccNH PH\u1ea0T]<\/p>\n\n\n\n

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