final copy of powerpoint for proposal presentation

1. Presented by
Nguyen Tien Dat

2. “It is Jesus who stirs in you the desire to do
something great with your lives, the will to
follow an ideal, the refusal to allow yourselves
to be ground down by mediocrity, the courage to
commit yourselves humbly and patiently to
improving yourselves and society, making the
world more human and more fraternal.”
― John Paul II
The essence of my study is summed up by Pope John Paul II when He
said……

3. Overview
Chapter
I
The problem and its setting
Chapter
II
Theoretical Orientation,
Review of Related Literature and Studies
Chapter
III
Methodology

4.  In 2003, I went to Hanoi capital to do business and study in
university, I have established Catholic groups of students according
to dioceses and universities in Hanoi.
The government asked me to dissolve groups of Catholic students
and ban activities, but I encouraged the students to continue their
work. Whenever I meet government, I always assert that Catholic
students work just as well and that they are useful to society, so the
government finally accepts, but they control the activities of
Catholic students.
Chapter I:
Introduction:

5.  I chose this topic to uncover our social reality under Communism
and encourage all students, especially the Catholics, to actively
participate in Vietnam's democratization movements. The
Universal Declaration of Human Rights states that: “The ideal of
free human beings enjoying civil and political freedom and
freedom from fear and want can only be achieved if conditions are
created whereby everyone may enjoy his civil and political rights,
as well as his economic, social and cultural rights”.

6. This quote is a good orientation while basic human rights
in Vietnam are being taken away. I would like to share my
lived experiences under the Communist system and how
we advocated for democracy in Vietnam following the
teachings of our Catholic faith. The following questions
that define my Thesis statement are compelling me to look
at our own stories as spiritually-inspired democratic
warriors in Vietnam advocating human rights:

7. How can we meaningfully participate in social
transformation in Vietnam? How do we define our role as
Catholic students and how can we be relevant in today’s
society in Vietnam? Does our activities describe the role of
every citizen in the pursuit of social transformation that is
rooted in the Gospel values? Do we really appreciate the
importance of social involvement as an integral aspect of
being a Christian? Is it showing concern for the well-being
of the person and of the whole creation?

8. BACKGROUND OF THE STUDY
Global:
When the 20th century came around, the American university evolved
and the nature of student activism with it.
According to the United States Conference of Catholic Bishops, “in a
global culture driven by excessive individualism, our tradition
proclaims that the person is not only sacred but also social. How we
organize our society in economics and politics, in law and policy,
directly affects human dignity and the capacity of individuals to grow
in community. We believe people have a right and a duty to participate
in society, seeking together the common good and well-being of all,
especially the poor and vulnerable. Our Church teaches that the role of
government and other institutions is to protect human life and human
dignity and promote the common good.”

9. Latin America
 During the early decades of the 20th century, Catholic action
became an important vehicle for social Catholicism in Latin
America.
An important aspect of the efforts in Latin America like Brazil,
Argentina, Mexico, Peru, Paraguay, etc. was that they were
transnational, involving not only the papacy and local actors, but
cooperation and inspiration across national boundaries.

10. Throughout Latin America, a wing of the Church surfaced as a
powerful ideological force in the struggle to end authoritarian regimes.
Thus was born the “Theology of Liberation” and the doctrine
Preferential Option for the Poor as a strategy for liberating the masses
was accepted by the Bishops in the Consejo Episcopal Latino
Americano’s (CELAM) 2nd Conference in Medellin, Colombia in 1968.
After a special Vatican-convened meeting of the region’s Bishops in
1999, a Papal document again reminded the Bishops of their
fundamental duty to undertake a Christ-centered new evangelization –
new in its spirit, methods and expression that will include leaders of
society as well as its most marginalized members.

11. Europe
 Students struggle in Catholic Europe cannot be
adequately explained without the prominent role played by
radical students in the forefront of their ranks.

12. Asian Reality
 Politics is a field not to be shunned but to be viewed as an
important arena for the transformation of society in the light of
faith.
The Roman Synod of 1981 saw action for justice as an essential
part of the preaching of the Gospel. The Christian Conference of
Asia (CCA) said then that the Church’s witness to the redemption
of Christ must inevitably include the message of the renewal of
society.

13. Similar theological insights were provided by World
Council of Churches, and the YMCA movement in Asia.
All these new impulses have sunk into the consciousness
of Asian Christians who found ways and means to respond
to the sociopolitical challenges of the continent.
The Catholic Church in Asia responded to the teachings of
Gaudium et Spes in a positive manner particularly the
Catholic Action Movements which have given enlightened
laity to the Church in Asia.

14. The Philippine Catholic Church is a major social and political
force. It provides moral and spiritual guidance by developing
the social conscience and the social consciousness of the
Filipino people. The Catholic Bishops’ Conference of the
Philippines (CBCP) inspired two people power revolutions,
which forced two presidents, namely Marcos in 1986 and
Estrada in 2001, to step down from their positions. Because of
the great influence of the Catholic Church on the people,
political candidates seek public “anointment” from well-known
bishops and church figures. The church, hence, has a voice in
the nation’s governance, despite the constitutional separation of
the church and the state.

15.  The Student Catholic Action of the Philippines (SCAP)
is a campus-based organization that forms students to
become socially aware and effective leaders in the
community through its five-area socio-civic action
oriented programs- (1) Politics and Good Governance,
(2) Education and Culture, (3) Spirituality, (4) Society,
Economy and Ecology and (5) Recreation and Mass
Media. SCAP is leading to its 80th year of molding
consistent student leaders for the church and society. It
applies the inquiry method of see-judge-act in seeing
reality and deeply reflecting its actions.

16. NATIONAL REALITY: Vietnam
Vietnam is Located in Southeast Asia on the east side of
Indochina Peninsula, and bordered by Laos and Cambodia
to west, China to the north, the Gulf of Thailand to the
south.
Population
 Vietnam is the world’s 15th-most-populous country world’s
and the eighth-most-populous Asian country, with an
estimated 94 million populations as of 2017. Vietnam is a
united multi-ethnic nation of 54 ethnic groups, but the Kinh
group are by far the most numerous and account for over
87% of the overall population of Vietnam.

17. Cultural and Political Reality
 In Vietnam, political culture has been determined
by a number of factors of which communism is but the
latest. The Vietnam’s political tradition is one of applying
borrowed ideas to indigenous conditions. In many ways,
Marxism-Leninism simply represents a new language in
which to express old but consistent cultural orientations
and inclinations. The major influences on Vietnamese
political culture were of Chinese origin. Vietnam's
political institutions were forged by 1,000 years of
Chinese rule (111 B.C. to A.D. 939).

18. The success of the Chinese Communist Revolution in
1949, inspired the Vietnamese communists to continue
their own revolution. It also enabled them to do so by
introducing the People's Republic of China as a critical
source of material support. The Second National Party
Congress, held in 1951, reflected renewed
determination to push ahead with party objectives,
including reconstruction of the society to achieve
communist aims and land reform. The Soviet model,
as well, can be discerned in Vietnamese political
practice.

19. Catholic Church and Catholic Students in Vietnam
 Christianity arrived in Vietnam around 1533
and continued its blossom through different
vicissitude of country. Predominantly, Catholic
Church found various ways to adapt Gospel into
culture of Vietnam.
 After World War II (1945), most of nations in
the world had gained the independence and peace,
while Vietnam still struggled and suffered in a
continuous war.

20. The government began to suppress the Catholic Church,
beginning with imprisonment immediately and then
imprisoned without trial of Bishop Francis Nguyen Van
Thuan and other monks. It is estimated that about 300 priests
were arrested and sent to re-education camps for reasons such
as associate professors, cooperating with the old regime or
anti-revolutionary movement, working with war victims
There are many types of Catholic Church Harassment.
However, the faith of most Catholics is very active and active
through participating in Masses, charismatic movements and
sharing the Bible in secret and dangerous conditions.

21. Catholic Students
Vietnam education has been under the influence of three
traditions: Confucian tradition of education, influence of the
classical tradition of France, practical educational tradition of
United States, and several major religions, such as Buddhism
and Catholicism.
Actually, the Communist government controls education by
Principle of Marxist-Leninist Philosophy and Ho Chi Minh
Ideology.
 At universities, Vietnamese Communist Government
established Student Association in the guideline of Ho Chi
Minh Communist Youth Union. Ho Chi Minh Communist
Youth Union is a Politic- Society association led by
Communist Party.

22. Due to development of Information Technology, a lot of
students can approach to new way of thoughts that are
different from Communist Party’s. They raise their
voices publicly on Facebook, Youtube, forums or the
other networking channels. They talk more about
violence at school, poor behavior of student and
inefficient education in Vietnam.
 The communist party of Vietnam is the highest party
and government to control the Vietnamese. The
government treat badly the people who belong to the
Catholic.

23. Figure 1: Map of Viet Nam Figure 2: Map of Ha Noi

24. MOTIVATION OF THE STUDY
 As a former Catholic student leader in Vietnam and taking
graduate studies in sociology with specialization in
transformational politics at the Asian Social Institute,
Manila, Philippines, I realized that I am morally
responsible to my fellow Vietnamese. Having received this
scholarship to pursue higher studies, I find myself striving
to study, to enrich my knowledge in order to meet the
expectations of people, especially the Catholic students in
Vietnam who are fighting for democracy, being imprisoned
under communism. The sacrifice of Catholic students has
always been a motivating factor for me.

25. STATEMENT OF THE PROBLEM
My research aims to describe and reflectively analyze the lived-
experiences of Vietnamese Catholic Students advocating social
change in Vietnam. Specifically, it will respond to the following
specific questions.
Specific Questions
 1. How may the lived experiences of Vietnamese Catholic Students
advocating social change be described and reflectively analyzed?
 2. What meanings and insights can be derived from the study?
 3. What are the implications of the significant insights and
meanings to Vietnamese Catholic Students advocating social
transformation and to the discipline of Sociology with
specialization in Transformational Politics?

26. SIGNIFICANCE OF THE STUDY
To the Vietnamese Government
To Catholic Church in Vietnam
To catholic students
To Civil Society Organizations
To Asian Social Institute
To the Readers
To Myself
To the Catholic Students and my Co-Researchers

27. SCOPE AND LIMITATION OF THE STUDY
This study will focus on only five (5) Catholic Students in
Vietnam including me as a researcher who has an experience
of ten years leadership among Catholic Students.
Since English is not my native language, I will consult with
my friends who speak English better than me and will ask
them to read all of my narratives in order not to lose the exact
meanings.
I had less experience in doing all stages of research and it is
my first time to use phenomenological approach, a very
strange method to me, and it will be quite difficult for me in
processing each stage of this research study.

28. DEFINITION AND OPERATIONALIZATION OF TERMS
In this study the following terms will be given official definitions from different
sources, but will also be defined according to how it will be used in my study or to be
used operationally:
Challenge Option for the Poor
Communism Social Action
Democracy Social Activism
Injustice Social Doctrine of the Church
Oppression Social Transformation

29. Chapter II:

30. THEORETICAL ORIENTATION
Structural Functionalism Theory (Georg Reitzer, 2003)
This theory is one of the famous sociological theories that put
much attention on the structure/social order and stability of
society. It focuses so attentively on the implications of its
functions and its impact to society, whether positive or negative.
Ritzer stated that “a structural functionalist (especially one
associated with the societal version of the theory) is concerned
with the relationship among the large-scale structure of society.
Structural functionalist tend to focus on the more positive, more
functional relationships between structures”

31. Conflict theory
 Conflict theories emphasize the dominance of some social groups
by others, see social order as based on manipulation and control
by dominant groups, and view social change as occurring rapidly
and in a disorderly fashion as subordinate groups overthrow
dominant groups.
Democratic Theory
Democratic theory is an established subfield of political theory that
is primarily concerned with examining the definition and meaning
of the concept of democracy, as well as the moral foundations,
obligations, challenges, and overall desirability of democratic
governance.

32. Social Theory
social theories are analytical frameworks or paradigms
used to examine social phenomena. The term ‘social
theory’ encompasses ideas about ‘how societies change
and develop, about methods of explaining social behavior,
about power and social structure, gender and ethnicity,
modernity and ‘civilization’, revolutions and utopias’

33. Theory of Social Change
social change is a very broad concept, referring to
alterations over time in social structure, culture, and
behavior pattern
All social structures change
Sociologist have identified numerous sources of social
change, including the natural environment, demographic
change, new ideas, innovations in technology, the
government, competition and war, elite-initiated change,
and social movement

34. In place of Theoretical Perspectives on Social Change that I have in my manuscript, I
would like to use Personal and Social Transformation Theory which, I think, is more
appropriate for my study.
Many of us in the social and environmental justice movements
are exploring this interface of personal and systemic change,
and see that a transformative path and ideology are
necessary. Transformative methodologies must be
deeply integrated into movement culture, theory and strategy.
So personal transformation, I believe, is necessary for us to become
effective agents of social transformation.

35. Catholic Social Teaching
Catholic Social teaching is rooted in the bible as
attested by Pope John Paul II; “The Church’s
teaching finds its source in sacred scripture,
beginning with the book of Genesis and especially
the Gospel and the writing of the Apostles.

36. The key principles of Catholic Social Teaching
Life and dignity of human person
Call to family, community, and participation
Option for and with the poor:
Solidarity:
Care for God’s creation

37. Justice and Charity
 Catholic Social Teaching recognizes charity and
justice as the two hands of Social Justice. Pope
Benedict state that: “The Church cannot neglect
the service of charity any more than she/he can
neglect the sacraments and the world.

38. RELATED LITERATURE
Lessons for Democratic Transitions: Case Studies from Asia
Student Advocacy for a better World: Improving the human
condition
Foreign Studies
 Majid, (2010) conducted a study on “Regional Dynamics and the
Progress of Democracy and Human Rights in Southeast Asia”.
Zúñiga, Williams and Berger (2005) conducted a study on
“Action-Oriented Democratic Outcomes: The Impact of Student
Involvement with Campus Diversity
Carozza and Philpott, (2012), had conducted a study “The
Catholic Church, Human Rights, and Democracy:

39. LOCAL STUDIES WHERE????
JUSTIFICATION OF THE STUDY
The above reviewed literature on the different democratic
process and student’s participation in advocating social issues
around the world are challenging and violent but it had gain
success stories.
I hope this study could be a timely response for the need for
the catholic students in Vietnam advocating social
transformation according to the dictates of our faith. Another
uniqueness of my study

40. Hence, this study can be an instrument for students to
learn more about the democratic process and the positive
outcome of student participation to address different
social issues in their community.
Finally, the reviewed foreign and local studies used
descriptive analysis and quantitative research and case
study as their approach. Therefore, using the
phenomenological approach in this study makes it
unique.

41. Research Approach
Phenomenological Approach
This study will explore the consciousness and the object
of the direct experience. The phenomenological approach
emphasizes the subjective character of human experience.
These experiences are expressed in the narratives that
convey not only the important message of a person’s
story, but also the insights and lessons gained from them
that can be shared with others.
Chapter III:

42. Edmund Husserl (1859-1938)
According to Husserl, phenomenology is a discipline
that attempts to describe what is given to us in
experience without doubtful preconceptions we put in
their place. Phenomenology, therefore, engages
“bracketing” in the process in which the “natural
attitude” is placed aside such that the researcher may
begin with “the things themselves.”

43. Moustakas (1994) stated that phenomenology requires looking
at things openly, undisturbed by the habits of the natural world.
One who engages in the use of this method is challenged to
describe things as they are, to understand meanings and essences
in the light of intuition and self-reflection.
According to Dr. Mina Ramirez, phenomenology is an approach
to understanding human and social phenomena. For her, seeing,
looking and examining of human and social realities are oriented
in the philosophical base of phenomenon; she stated that it is a
validation approach to studying social reality by using “lived
experience” (the consciousness of social phenomenon).

44. Selection Criteria of My Co- researchers
I will choose four (4) co-researchers based on the following
criteria which are as follows:
Must be citizen of Vietnam
They are male at least 27 years old above
They were former catholic students in Vietnam advocating
social transformation for at least nine (9) to fourteen (14)
years.
They are open and willing to share their experience.

45. No. Co-Researchers Gender
M/F
Age Career No. of years
Participation
Work Location
1 Mr. Thai Van Dung M 30 Teacher 12 Catholic Student Group
2 Mr. Tran Minh Nhat M 28 Teacher 10 Catholic Student Group
3 Mr. Tran Huu Duc M 28 Teacher 11
Catholic Student Group
4 Mr. Chu Manh Son M 27 Teacher 9 Catholic Student Group
Researcher
5 Mr. Ng. Tien Dat M 45 Student 14 Asian Social Institute
Table___? Profile of the Co-Researchers and the Researcher:

46. Ways of Gathering Our Stories
In gathering our stories I will use storytelling with in-depth
interview.
Story telling will primarily be the technique to be used in
gathering my social facts. I will be guided by a set of questions in
order to get the necessary information for the study.
Process of Doing my Phenomenological Study
Step 1: Gathering the narrative experience of my co-researchers
through reflective storytelling combined with in-depth interviews.
Step 2: First reflection- I will reflect on the narratives in order
to draw-out my first reflection. (Textural Themes from the
narratives)

47.  Step 3: Second reflection- I will combine similar themes from
the first reflections which are going to be the second reflections..
(Clustering of themes);
Then I will reflect more deeply on all the narratives, the
themes that emerged from the narratives, then I will draw-out
again all the essential insights. (Postulates or Essential insight);
* Step 4: Eidetic Insight- This is the deepest level of my
reflection on our life stories from which I draw out my eidetic
insight
* Step 5: Creative Synthesis – creative interpretation of the
insights from the study.

48. Step Ways of Gathering Our Stories
In gathering our stories I will use storytelling
with in-depth interview.
Story telling will primarily be the technique to be
used in gathering my social facts. I will be guided
by a set of questions in order to get the necessary
information for the study.

49. Process of Doing
my Phenomenological Study
POTTERY MAKING SYMBOLIZES MY PROCESS OF
DOING PHENOMENOLGY

50. Step 1: Gathering the narrative experience of my co-researchers through reflective
storytelling combined with in-depth interviews.
This is analogous to collecting and mixing the clay in preparation for pottery-making.
Step 2 - First Reflection - I will deeply reflect on the narratives of my co-
researchers and my story in order to come up with my first reflection.
In pottery-making, spinning the clay in the machine is the representation.
Step 3 - Second reflection – I will reflect on the summary of each co-
researcher including me and then I will come up with the second
reflection which is the clustering of themes. Then I will reflect more
deeply on the themes that emerged from the narratives, then I will
draw-out again all the essential insights. (Postulates or Essential
insight);
In pottery making, this is analogous to shaping the pot

51. Step 5: Creative Synthesis - creatively
presenting the insights from the narratives.
In pottery-making, this is the finished product.
Step 4 - Eidetic insight -I will consolidate all the second
reflections of each co-researcher and me and try to relate our
stories to one another in order to configure the main themes
from our life stories which are still the second reflection. This
process is analogous to producing the finish product after a
thorough process of finishing the kiln.