Ao dai a symbol of Vietnamese culture = Nghiên cứu Áo dài biểu trưng của Việt Nam

VIETNAM NATIONAL UNIVERSITY, HANOI
INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES


LEE MI JUNG



“AO DAI” A SYMBOL OF
VIETNAMESE CULTURE



MASTER THESIS
Major: Vietnamese Studies




Hanoi - 2012

VIETNAM NATIONAL UNIVERSITY, HANOI
INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES


LEE MI JUNG


“AO DAI” A SYMBOL OF
VIETNAMESE CULTURE

Master thesis of Major: Vietnamese Studies
Code: 60 31 60


Thesis supervisor : Prof. Dr. PHAM DUC DUONG



Hanoi - 2012
1

TABLE OF CONTENTS


PRELUDE 5
1. Reasons to choose the study matter 5
2. Study purpose and meaning 5
Study purpose 5
Meaning of study 6
3. Review of previous studies on Ao Dai 7
Specificness of the previous studies 7
Existing problems of previous studies 8
4. Subject and scope of study 14
5. Study method 14
6. Study structure 15
Chapter1: ORIGIN AND PROCESS OF FORMING THE AO DAI AS
WE KNOW NOWADAYS 16

1.1. Vietnamese cultural costume 16
1.1.1. Origin of Vietnames cultural costume 16
1.1.2. Classification and specificness of the first Vietnamese costumes 18
1.2. Origin of forming and the process of transformation of Vietnamese
traditional Ao dai 25
1.2.1. Effect of Chinese Qi Pao 25
2

1.2.2. Effects of Cham’s Ao Dai 29
1.2.3. Effect of French-western costumes 31
1.2.4. Ao Dai development stages 32
Chapter2: VALUE AND SPECIFICNESS OF AO DAI-VIETNAMESE
CULTURAL SYMBOL 37
2.1. Composition and specificness of traditional Vietnamese Ao Dai 37
2.1.1. Composition of Ao Dai 37
2.1.2. Specificness of Ao Dai 39
2.1.3. Traditional Ao Dai and Modern Ao Dai 43
2.1.4. Ao Dai Accessories 44
2.2. Ao DAi in the war against the USA 47
2.2.1. Symbol of war protest and peace 47
2.2.2. Symbol for Vietnam’s independence 48
2.3. Ao Dai after the Doi Moi policy 50
2.3.1. Symbol for renovation in socio-economic 50
2.3.2. Symbol of national culture 51
Chapter 3: ROLE AND BEAUTY OF AO DAI 54
3.1. Role of Ao Dai 54
3.1.1. Ao Dai as a type of uniform 54
3.1.2. Ao Dai and women 55
3.2. Beauty of Ao Dai 57
3.2.1. Voluptuous beauty 57

3.2.2. Elegant beauty 58
3

3.2.3. Unprecedented beauty 60
3.3. Vietnamese Ao Dai in comparison with Korean’s Hanbok 60
3.3.1. Brief introduction about Korean’s Hanbok 60
3.3.2. Comparison between Ao Dai and Hanbok 69
CONCLUSION 73
Summary 73
Expectations to subsequent studies 75
REFERENCES 77
APPENDIX 77

4



INDEX OF TABLE


[TABLE 1.1.] 28
[TABLE 1.2.] 33
[TABLE 1.3.] 34
[TABLE 2.4.] 41
[TABLE 2.5.] 43
[TABLE 3.6.] 70
[Characterized classification chart by each Vietnam traditional dress] 88
5

PRELUDE

1. Reasons to choose the study matter
Ao Dai is one of the image that many people have not been to Vietnam, but they
only see the Ao Dai, they can think of Vietnam. Since economic reforms, many
Countries in the world in the process of establishing diplomatic relationships with
Vietnam, have attempted to learn about Vietnam's culture. Therefore, concerns
about Ao Dai has been gradually improved. However, there exists a fact that the
study of Ao Dai still is limited. These available data are not the theory that only
describe meanings of origin, name, or explain basically outside levels, and add to
feelings and subjective judgments of the author. Moreover, this content has not been
corrected by a synthetic way. From there, I found that the start of analyzing and
correcting the study of Ao Dai is more urgent. Therefore, this study will be help for
those who want to learn a comprehensive and in-depth way about Ao Dai, as well as
people see firstly or want to have more information about Ao Dai.
2. Study purpose and meaning
Study purpose
The purpose of this study is to analyse Ao Dai – Vietnamese symbol -
systematically and comprehensively.
Most previous studies on Ao Dai were only a primary topic when introducing to
Vietnam, There is no any professional and systematic study. Even contents about
Ao Dai were also very poor, most reviews and the author's subjective thoughts, or a
brief introduction to the origin, the meaning of name or describing the appearance
of Ao Dai. Learning from previous studies, this study develops not only
introduction about Ao Dai, but also consider the change of history since Ao Dai
appeared firstly in Vietnam until the new style appears as we know today. Moreover,
6

the article also distinguishes kinds of Ao Dai, then analyzing features, beauty and
role of each kind.
This research was done in the hope of replacing the previous incomplete studies
about Ao Dai a symbol of Vietnam. After the renovation in 1986, Vietnam's

Government has used Ao Dai as a mean of promoting the image of the country, but
the fact can be denied that documents about Ao Dai is limited, only briefly recorded
in the history books, not have a professional study.
In the reform period, western culture was introduced in Vietnam, but like the
majority of Southeast Asian countries, due to the impact of the introduction of the
momentum, the lack of selectivity traditional costumes of each country, each
country does not inherit intact identities. Until now, traditional costumes are not as
daily costumes, it only was worn in big events or holidays. I myself hope that Ao
Dai will dominate its position in the future, it is clothes to wear every day, and not
merely an uniform as today.
Meaning of Study
This study is the summary of all previous short and incomprehensive studies on
Ao Dai. Accordingly, it can be said that this study will be a precious source for
people who want to understand deeply and comprehensively about Ao Dai –
Vietnamese cultural symbol. When considering carefully previous studies, it is
obvious that most of them only simply notes about Ao Dai’s appearance, meaning
of the name or origin, and in many cases, reflect the subjective
thoughts/assessments of the author only. In fact, there has not been any
comprehensive study in this regard. Therefore, by summarizing the previous studies,
this study is expected to become a more reliable and accurate document.
Many people know Ao Dai as the traditional costume of Vietnam, Vietnam went
through the long war, economic and social circumstances become difficult,
damaged, humans' perception of the value of studying traditional costumes are not
high because of feelings when conducting study. Most people see it as a costume,
7

they do not realize that it is necessary to have a systematic study. But elements
making our lives: clothes is an important part, especially traditional costumes are a
symbol, representing for a country, in terms of domestic policies to improve a
national pride, in terms of foreign policies as a mean to promote a national image.

Through these points, the value of this study is relatively large.
In particular, by analyzing in depth Vietnamese costume culture based on the
available documents on Ao Dai, the study expects to become a tool to grasp the
modernization trend of traditional culture, as well as the potential of Vietnamese
culture through types of Ao Dai, in the process of Vietnamese society
modernization.
At the same time, this article would like to become useful material for
researchers learn about Ao dai.
3. Review of previous studies on Ao Dai
Specificness of the previous studies
Ao Dai known to the world for the first time through the war against the United
States of America, and spread images more widely after the Doi Moi policy in its
role as a symbol of Vietnam. With special charms that no other types of costumes
having, Ao Dai received a lot of attention of world fashion. However, so far there is
no study which corresponds to the value of Ao Dai. Instead of studying profession,
these current studies of both Vietnam and foreign countries were only a brief and
sketchy notes, they are not any literary and artistic value, these studies did not base
on materials of history, which were mainly subjective assessment, the author's
personal about Ao Dai. Because of lacking of expertise in the study is
understandable. Some foreign material is simply translated from Vietnam's
materials, many cases of conveying false information due to errors in the translation
process. Materials are low, repeating in the process of synthesizing or excerpting
from available documents to make contents similar to each other. Probably in the
8

last time, Ao Dai’s studied, investigated by foreign researchers more than Vietnam,
showed that the capacity of self-advocacy research in Vietnam is poor.

In the study process, I have tried to access to materials in the United States or
France, but most of them was recorded by subjective nature, just described Ao Dai

when seeing or perceiving that moment. On the other hand, the absence of images
such as photographs, photos attached; therefore, the inference of new Ao Dai from
these documents is a difficult thing to do.
Existing problems of previous studies
This section will analysis in four key points as follows: Firstly, Studying Ao Dai
in Vietnam; Secondly, studying Ao Dai in Foreign Countries; Thirdly, studying Ao
Dai with a historical perspective, women and costumes of Vietnam; Fourthly,
studying of the appearance of new Ao dai under the action of time in the 1920s,
1930s and the influence of modern Chinese costumes.
Firstly, studying Ao Dai is done in Vietnam; most studies do not take Ao Dai as
the main theme, which is just a cursory and brief introduction, Ao Dai as a minor
theme in the article about Vietnam's costumes. The article took Ao Dai as the main
theme, also at the level of translating works of foreign authors into Vietnamese or
pictures of Ao Dai.
"Ao dai women's Long Dress"(2011)
1
is a 98 page booklet, which includes 17
large and small topics, such as: meaning of Ao Dai and describing the shape of Ao
Dai, the development process, current Ao Dai, Ao Dai for women, oldest shop in
Hanoi, the village making silk, thoughts of Ao Dai for people living in the USA
because of having too many sub-themes, the book went against the intended
purpose, rambling contents, only introducing monotonous, much more personal
criticism. The book can bring for people's feeling who contact firstly Ao Dai: "Well,
This is Ao dai." To help Foreigners contact firstly with Ao Dai can understand

1
Lady Borton, Huu Ngoc, "Ao dai women's Long Dress", (World Publisher, 2011).
9

easily the meaning of Ao Dai in the last part of the book with the translation into

English of the name of Ao Dai. In general, this is the record, comment on Ao Dai
under foreigner's perspective, the book's audience as foreigners.
"Vietnam Costume"
2
is the book to analyze, arrange Vietnam's clothes in each
period, describing costumes of everyone, the young and old, all kinds of hats,
accessories, jewelry, shoes, hair the author was too greedy to want to explain, to
list all the things together with long history clothes of Vietnam in a book. Therefore,
an explanation has no depth. However, unlike many documents describing Ao Dai
by words, this book also attach images to help readers better understand the shape
of costumes. But attaching photos that are not a real image as the shape of shoes,
hats making it difficult to imagine the real shape because of the lack of precision
of photos. If the book classifies images of Ao Dai of each period or each type can
understand easier.
"Food Culture and traditional costumes of Vietnamese"
3
is an essay published in
a book. This book includes two main topics: food and clothing; contents related to
costumes, explained by each division and in each period, but there is no picture
attached, it is difficult to understand and imagine. In particular, the part related to
jewelry accessories accompanying drawings, not have actual images; is clearly
divided into many obvious topics such as: hat, scarf, shoes, jewelry but the
explanation is still monotonous, scattered. In addition to, these issues, as the above
mentioned book, due to covering many contents as: Foods and costumes in normal
days, anniversaries, anniversary worship, marriage technical textiles, color and
costume jewelry lead to counter-productive, contents do not have depth. On the
basis of this book, if it is studied by an intensive way, if will have a great value in
studying about Ao Dai.

2

Doan Thi Tinh, "Vietnam's Costume (Vietnamese people), second edition and adds," (Arts
Publisher, 2006).
3
Text of Training the Bachelor, "food culture and traditional costumes of the Vietnamese",
(Vietnam National University, Ha Noi Publisher 2006).
10

In addition, the "Outstanding Vietnam women before the 20th century"
4
wrote
famous women in the history of Vietnam before 1884. Ao Dai for both men and
women, but people only think that it is as property costumes of women. This book
introduces traditional Ao Dai worn by Hai Ba Trung when battling with Han
Dynasty.
Secondly, materials of Ao Dai studied at foreign countries, they are notes
explaining the meaning of Ao Dai, describing appearance, a brief of Ao Dai.
Among them, there are also materials written in a foreign language by the
Vietnamese.
"Ao Dai and La Hat, symbols of the Vietnamese"
5
writing about Ao Dai be
divided into three main points: Ao Dai in normal days, holidays, jewelry and
accessories. The book explains, describes types, features, appearance, and
accessories of costumes through poetry and Vietnam traditional folk song. At a
whole view, contents of costumes are poor, especially for the jewelry for the
absence of illustrations, it is difficult to understand.
"Vietnam and Vietnamese"
6
explains, classifies types of costume by northern and
southern regions, and alternates proverb related these costumes. However, the book

explains by one diverse way, issues such as appearance, color, features, history,
dresses, and alternates additional explanations such as proverbs, poetry makes
ramble contents.
"People and culture in Southeast Asia"
7
writes much about Ao Dai; including, a
brief explanation of the history and meaning of Ao Dai, color of Ao Dai to each
location, status in society, who wear, when to wear, the first personal impression

4
World, "Outstanding Vietnam women before the 20th century", (World Publisher , 2006).
5
Tran Ngoc Them "Ao Dai and La Hat - symbols of Vietnam", (Korean Vietnamese Association
Publisher , 2000).
6
Vu Xuan Thuy, "the actual report on Vietnam and Vietnamese of Vietnam's journalists", ( Dae
Won Sa Publisher , 2002).
7
Kim Hong Gu, "The people and culture of Southeast Asia", (Busan University of Foreign
Language Publisher , 2001).
11

about Ao Dai However, apart from above mentioned contents, other contents are
not special. The "Society and Southeast Asian culture"
8
only translated into Korean
of the daily life of Vietnamese from his Vietnam's customs
9
with most stories of
modern society. It is limited to mention Ao Dai that are not use regularly.

Thirdly, "The New History of Vietnam"
10
was written in 1999 the book help
readers capture the history of Ao Dai from through changes in the history of
Vietnam from prehistoric to present time. There is also "The exchanges between
Korea and Southeast Asia,"
11
is the book describing in detailed approaches and
exchanges between Vietnam and Korea from the 15th to the 17th century. In "The
Culture of Korea and the Silk Road"
12
mentions the story of the Vietnamese
wandering in Jeju Island , people of Jeju Island wandering in Vietnam about 15 ~
17 century.
"Confucius problem of with Vietnam traditional social & Vietnam historical
research"
13
emphasized a practice that the lack of researchers learns about Vietnam,
the training of expert studying of Vietnam is a urgent matter. "Understanding about
Vietnam"
14
This document edited from the document of Vietnam and foreign about
wars and women's roles in each period. "Viet Nam family rules & social behavior of
people of Vietnam"
15
written rules in family in the north and south of Vietnam. In
addition, "Vietnam's cultural identity in transition period"
16
analyzed historical
experience of Vietnam, consider the introduction and cultural influence of the West

8
Jeong Young Gyu, "Society and Culture in Southeast Asia", (Yulgok Publisher , 2003).
9
Phan Ke Binh, "Vietnam's customs" (Ho ChiMinh Publisher , 1992).
10
In Seon Yu, "A New History of Vietnam", Yee San Publisher , 2002).
11
Hung Kuk, "The Korean exchanges with Southeast Asia", (Sonamu Publisher , 2009).
12
International Association of Korea, "Cultural Korean and Silk Road", (Sonamu Publisher , 1999).
13
Yu In Seon, "Confucius problem with Vietnamese traditional social and historical studies of
Vietnam", (Eastern historian Association Publisher , 1995).
14
Bae Yang Su, "Understanding about Vietnam", (the Busan University of Foreign Language
Publisher , 1999).
15
Ha Sun, " Viet Nam family's rules & social behavior of Vietnamese people", (Pusan University
of Foreign Studies Publisher , 1994).
16
Han Hong Ryeol, "Vietnam's cultural identity in transition period" (National Geographic
Association Publisher , 1999).
12

and China, explained material culture in dressing of Vietnam. However, the study
did not achieve a good quality due to a excessive fragmentation of topics.
Fourthly, studying of the appearance of a new type of Ao Dai under the influence
of time in the 1920s, 30s and modern Chinese clothing.
First of all, considering the Qi Pao (also known as cheong-sam) of China, studies

analyze a general and systematic way with characteristics of the design by time.
"Studying the change of Chinese women's costume first half of the 20th century"
17

divided China's history a systematic way into the period: Periods of beginning,
introduction, development, growth, decline, and dividing clothes in detailed by
silhouette
18
, adjust
19
, embroidery motifs "Studying changes and styles of China
women's costume by the introduction of Western culture",
20
wrote the introduction
of Western culture into China of the 20th century, the receiving attitude of people
and arranging history of clothing in each period. Meanwhile, "Characteristics of the
design of Qi Pao appear in the modern fashion design"
21
defined the concept about
Qi Pao, described the origin, the change over time, characteristics of design ,
which shows the direction of modern designs. Qi Pao had a lot of differences and
similarities with Ao Tu Than
22
and Aa Dai of Vietnam, the document should be
useful in studying characteristics of Ao Dai. "Characteristics of ethnic minorities'
costumes appear in modern costumes of China"
23
studied costumes of China-a
country consisting of many ethnic minorities like Vietnam, the book handling an
overall way of costume materials of China and implications in costume.

17
Cho Yeong Ran with many authors, "Study changes of China women's custumes first half of the
20th century ", (Costume Cultural Association Publisher , 2008).
18
Silhouette is appearance of Ao Dai.
19
Adjust: setting Ao Dai.
20
Cho Yeong Ran with many authors, "Studying changes and designs of Chinese women China by
the introduction of Western culture "(Costume Cultural Association Publisher, 2008).
21
Yoo Sang, "Designs of the cheongsam in modern fashion design _ Around women fashion
collection 2000 ~ 2009" ( Costume Cultural Association Publisher , 2011).
22
Ao Tu Than is the traditional costume of Vietnam, Ao Dai appeared in the 1920s, 30; this essay
will Analysis carefully similarities and differences between two above mentioned types.
23
Oh Tak, "Characteristics of ethnic minorities appear in modern China costumes", (Costume
Cultural Association, 2006).
13

In addition, "Comparing body in costumes of Korean and Western under a
traditional perspective"
24
not only referred to the importance of body shape to wear,
but also compared costumes of Eastern and Western. In particular, the mention of
specific designs of Korean costume Hanbok is to hide the body of wearers, the book
emphasizes awareness and standards of different beauties from people of the East
Asia and West. This point is very similar to characteristics of Vietnam's Ao Dai “to

close tight."
"Ethnic clothes: Ethnic clothes of some countries in the world in the form of self-
creation"
25
arranged in a system of the type of clothing, characteristics of costumes
for each country, which have divided Ao Dai into two parts: top and bottom to
explain, describe the shape of Ao Dai enclosed photos. In contrast, the book "Asian
Traditional Costumes"
26
handled information about clothing of women and men,
culture and history of Vietnam. "Ethnic Culture of countries in the world"
27
divided
costumes of the Vietnamese ethnic minorities into 15 types for analysis, but this
study has not any depth.
"Studying similar characteristics of fashion of the 1920s and 1960s,"
28
described
fashion trends from the beginning period of Ao Dai - 1930 to the development
period- 1960. "The flow of world fashion,"
29
has a detailed classification of
costumes of the 1920s, 30s and analysis to help readers capture fashion.

24
Im Eun-hyeok, "Comparing body shape in costumes of Korean and Western by a traditional
perspective", (Cultural Association costumes, 2011).
25
Ramira, "Ethnic clothes: Ethnic clothes of some countries in the world in the form of self-
creation" (Ra Sa Ra, the Educational research and development, 1999).

26
Hong Na Yeong, "Asian Traditional Costume", (Kyo Mun Sa Publisher, 2004).
27
Lee Yung Gyu with many authors, "Culture and ethnicity of countries in the world", (Dae Wang
Sa Publisher, 2003).
28
Jeong Hyeon Suk, "Studying s similar characteristic of fashion in 1920 and 1960" (Costume
Culture Association, 2004).
29
Chae Geum Seok, "Time of the world fashion," (Earth Culture Publisher, 2007).
14

4. Subjects and scope of study
Objects of this study are all kinds of Vietnamese costumes attaching a word "Ao",
with purposes to explain how specific types and external appearance of all kinds of
costumes in the process of transformation of the "Ao", from the moment we
know"Ao Yem" - first costumes appeared in Vietnam, until the appearance of "Ao
Dai". On the basis of available materials, this article developed a systematic study,
the depth of Vietnamese costumes, studying hidden beauties of Ao Dai, and
analyzing effects of it with Vietnam's costumes.
5. Study method
This study is the analysis and classification of a synthetic and selective way
basing on materials all kinds of Vietnam's costumes with "Ao".
This study was carried out on the basis of finding in-depth of culture, ideology,
history, documents about the cultural costume of Vietnam, as well as photos
Above mentioned documents, continuing to find short documents describing Ao
Dai, the subject material on women, history, clothing, wars of Southeast Asia
related to Ao Dai.
For the Vietnam's document divided into sections: Documents about Ao Dai and
costume history of Vietnam, Vietnam's history, women, wars in Vietnam, the image

ofAo Dai abroad. For information about costumes of China and Korea, through
documents to find information about the shape and history of Qi Pao and Hanbok
from the start of the exchange of each country with Vietnam, sorting change history
of clothes of each country to compare with changing of Vietnam's Ao Dai. In
addition, the Article also studied the shape and type of costume, the process of
historical change and European clothing, fashion trends around 1920, 30 and 1960
70, Ao Dai re-developed and coped with new challenges; research key processes of
changing clothes due to the influence of Western culture with traditional costumes.
15

6. Study structure
Apart from the Prelude and Conclusion, the study consists of 3 chapters as
below:
Chapter 1: ORIGIN AND THE PROCESS OF FORMING THE AO DAI AS WE
KNOW NOWADAYS
Chapter 2: VALUE AND SPECIFICNESS OF AO DAI – VIETNAMESE
CULTURAL SYMBOL
Chapter 3: ROLE AND BEAUTY OF AO DAI


16

Chapter1: ORIGIN AND PROCESS OF FORMING THE AO DAI AS
WE KNOW NOWADAYS
1.1. Vietnamese cultural costume
1.1.1. Origin of Vietnamese cultural costume
Many materials on archeology, linguistics, ethnography have shown that tens of
thousands of years ago, there were those who originally lived on the land in the
territory of Vietnam. Many artifacts of stone, ceramic, brass showed the mark of
weaving techniques, weaving tools and objects, drawn, carved, along with a

costume. This shows that Vietnam's costume has a long history.
In fact, Giao Chi People has woven fabric of jute, hemp and banana silk to create
beautiful, cool, lightweight fabric so that they are suitable with tropical climate.
South Books wrote: "They took the banana silk woven into two fabrics" hy "and"
khich ", are Giao Chi. to AD period, Lac Viet people knew to plan strawberries,
raise silkworms. Especially, in the Red river delta fed by the fertile alluvium, which
has had a big mulberry, cotton, jute, hemp, banana development, creating rich and
diverse areas of textile materials for weaving development. This is the main cause,
forming the variety of fabrics and costume development history of the region.
Costumes of the most ancient of Vietnam have appeared since the Hung Vuong
through the carvings on the Dong Son drums

30
excavated in areas such as: Ngoc Lu
(5000 BC Tay Lich), Hoa Binh, Hoang Ha.
Hung Vuong in usual activities, women had short shirts, tight skirts, dresses with
the buffer short skirts, brackets, belt with tassels hanging. people wear these types
of dresses with feathers, leaves, hats with feathers and all kinds of jewelry such as

30
Drums was a very unique bronze percussion instruments of the Southeast Asia, appears from
Bronze Age, "in line", E1% BB% 91ng_% C4% 91% E1%
BB% 93ng
17

earrings, necklaces, bracelets, anklets, rings etc in different materials such as stone ,
copper, bone, shells in the festival
31

Furthermore, through the picture painted in the north of the relics was considered

to be 3000 years ago, we can recognize the dress of the people at that time,
according to the conjecture that shape is Loin- cloth, a men's clothing. Scholars of
history, culture, culture of clothes have started from the period of ancient
civilization Van Lang, the first State of the ancient Vietnamese (in 287 BC ~ 258
BC)
[PHOTO 1.1]



From Ao Tu Than associated with the
operation of Hai Ba Trung. According to the
history of Vietnam, Hai Ba Trung is the
common name of two sisters: Trung Trac
and Trung Nhi, a legendary hero of Vietnam,
was the head of the large-scale campaign
against the domination of the Chinese
military. 38 ~ 42 BC, Hai Ba Trung rode
elephant and worn clothes that have 2 separate flap going battle with invaders, it can
be surmised that this type was the source Vietnam traditional costume.

31
Doan Thi Tinh, " Thang Long costumes-Hanoi", (Hanoi Publisher ), page.20,21
[PHOTO 1.2]

18

Thus, the period costumes of Vietnamese people have relatively completed from
dresses to jewelry, fabrics and color with diversities.
In 1000 years of Chinese feudalism of the North have tried to assimilate
Vietnamese people by sinister policies from language, literacy, culture, costumes,

That's why almost during the first 10 centuries AD, notes on clothing as well as the
development of Vietnam's costumes extremely were rare.
After the victory of Ngo Quyen on the glorious Bach Dang River (938) ended in
1000 in North of Vietnam and began the era of independence with new policies to
develop the country. In 939, Ngo Quyen set titles, regulations, royal ceremonies and
colors and costumes for mandarins all levels. These dynasties had more specific
rules about costumes of kings, mandarins, soldiers, and civilians with clothing,
colors, jewelry and various accessories. In each period, each dynasty, costumes had
certain changes and a special for development and the uniqueness of Vietnam's
costumes.
1.1.2. Classification and specificness of the first Vietnamese costumes
* Kho and Ao Yem
Cultural Vietnam's costumes in the early period were not clearly written, but we
can judge through photos on the antique copper excavated in the Dong Son, the
village was considered to be the root source of background culture of Vietnam
green field.
32
At this time, men used Loin- cloth, was the oldest ancient costumes of
mankind, a long piece of cloth to hide the perinea area by taking wrapped round the
waist, the end Loin- cloth released on the front or back. This costume is cool,
appropriate with tropical climate; everyone can wear, regardless of deviation
between the rich and the poor, high-low rights. [PHOTO 1.3]

32
Pierre Huard, Maurice Durand, "Understanding Vietnam", (Social Science Publisher, 1993)
19

Women worn dresses, the top cloth covered the chest called Ao Yem. Ao Yem is
a diamond or square having a rope on the neck and tie to the back, Yem functions
depending on the person.

Ao Yem can wear inside or outside, it's not only the long history shirt in the
ancient traditional dress of women in northern of Viet Nam, but also are popular
costumes appearing throughout Southeast Asia.
In 11 ~ 13 century under Ly Dynasty, Ao Yem began forming typical shapes, it
was worn by all Vietnam women at all levels of social classes, from supper to lower
classes. Ao Yem had a square cross the chest, two pieces of wire to tie the back of
the neck, if the neck cut round called Yem Co Xay the sharp V-shaped neck called
Yem Co Xe, bottom V that will deep down called Yem Co Canh.
Color and type of Yem performed about the age and class of woman wearing it.
Typically, urban women often wear improved designs, with elegant colors such as:
white, lotus, or red; farm laborers wearing brown Yem, ground color to match the
simplicity of the village; Women in factories such as garment factory worn brown
Yem.
Lunar New Year, in cities as well as rural areas, all people were off work and
worn Ao Yem. Ao yem has been a popular shirt called a national dress of that time,
all the Vietnamese girls enjoyed wearing it in festivals or rituals holidays. Entering
the 20th century, Ao Yem has gradually been replaced by the introduction of
Western-style lingerie form; currently, Ao yem found in advertisements or
documents Vietnam's ancient. [PHOTO 1.4]
Previously, fabric of Loin- cloth and Ao Yem mainly woven from hemp or silk
of banana split banana trunk, when cotton and silk became common in Vietnam;
they also use this material to sew.
20

Photos of Loin- cloth and Flaps were also detected in foreign materials.
Especially, Korea had "Stories on Wan Byeok"
33
Vietnamese described Vietnam by
Chosun of Korea at the beginning of the 17th century. The book described as
follows: Vietnamese people at that time regardless of boys and girls, age and baby,

everyone only used a silk fabric to cover the front and back, no longer than the knee,
exposing thighs. According to estimates, this was a Loin-cloth, men's clothing.
People cultivated mulberry, raised silkworm, took silk and weaved into sewing
Loin-cloth, people at that time did not wear sandals, as the authors recognize, it
showed a equal lifestyle , not distinguish between the rich and poor, high and low
of people.
The book also referred to dyed black teeth, Vietnamese people considered it as a
method to separate with China people with white teeth. Moreover, Vietnamese
people also thought that black teeth to distinguish from the evil and animals with
white teeth. "Dye teeth" was not only a custom in Southeast Asia at that time, but
also spread out in many parts of Asia such as Japan, South China, and south India.
In areas, that tends considered dying black teeth to measure women's beauty of
years old.
34
Wan Byeok arrived Central South of Vietnam, not the North, where
China dominated. Dying black teeth combined with Ao Yem as a method to show
women' beauty.
* Ao Giao Linh or Giao Lanh
Vietnamese traditional dress had many kinds, the oldest kind was Ao Giao Linh,
then the occurrence of Ao Tu Than and Ao Nam Than. Ao Giao Linh was the most
ancient dress, did not have an accurate material when it used. Some scholars argued
that Ao Giao Linh is the precursor of Ao Tu Than, but no evidence to prove. Its

33
Cho Wan Byeok is book of Lee Su Gwang, as a story of a scholar who Chosun named Cho Wan
Byeok went Vietnam and described the shape of Vietnam.
34
Hong Na Young and many authors, "Asian Traditional Costume", (Kyo Mun Sa Publisher ,
2004), pp.77.
21

shape is similar to Ao Tu Than- when wearing to drop and not force by the waist.
Outside shirt of Yem with black silk.
On normal days, When working or going shopping, women often wear Ao Giao
Linh at the top, skirts like brown, ground yellow, but on holidays, women wear Ao
Giao Linh, pink Ao Yem and a dark skirt. In contrast to dark and bold Ao Giao
Linh, the belts are colorful and tied in a loose way. When wearing Ao Giao Linh,
accessories of plume hat, later using towels, conical hats, bucket hats. The ancient
used barefoot, carried wooden clogs, shoes, sandals. However, Ao Giao Linh was
large, it was not suitable to work or do housework. [PHOTO 1.5]
* Ao tu than
Ao tu than born and modified from Ao Giao Linh, reflecting the desire of making
beauty of women who suffered harsh rules of the feudal society. Ao Tu Than of 17
~ 19 century made from four half flap taken together, two front flap fixed by the
waist. Until the decade of 1930, still used a lot in the North rural areas surrounding
Kinh Bac area. When doing the housework and working on the field, women worn
Ao Tu Than with the waist and brown skirt, but in the holidays or festivals, they
worn white, red or pink lotus Yem, a skirt or yellow pants , brown, gray or black Ao
Tu Than. [PHOTO 1.6]
Ao included 2 integral pieces in the front, 2 clasped pieces behind middle of
back; edges of the two pieces connected to each other and hide inside. When
wearing Ao Tu Than, it was not necessarily to tie back, can tie in front or behind.

In ancient times, when garment techniques were rudimentary, fabric was non-
woven largely, have four pieces to create an Ao Notable point was not only the
aesthetic beauty of external forms, but also the subtle disguise excess fabric edges
by applying 2 pieces
35
, whipping, then flip it over to wear. When wearing Ao Tu
Than, women can combine with the waist not have buttons. Characteristics of

35
Whip-stitch. is by sewing edges of the fabric to tie together. Can sew one or two, three times in
the stitching. Use when fixing collar and lapel.
22

Costume were the shape without revealing excess fabric. This shows that great
efforts towards an external beauty, although garment techniques were weak.
Belts of Ao Tu Than as color silk are known as the "Ruot Tuong" or "That Lung
bao"
36
. In particular, "Ruot tuong" used by rural women as a bag, used to hold
money and a few odd things. The color of the "Ruot tuong" are mostly green,
turquoise or is an important point of Ao Tu Than having color like dark, brown,
gray.
Ao Tu Than is typical for Kinh Bac
37
, for both men and women can wear when
participating in events, ceremonies or holidays. Under the domination of China, the
influence from Qi Pao
38
-clothes of Manchu China, Vietnamese has transformed Qi
Pao to be suitable with living and climate of Vietnam, Ao Tu Than can be
considered the forerunner of today's new style Ao Dai.
By the early 20th century, Ao Tu Than has been regarded as the national dress of
Vietnam, but due to the emergence of new types of Ao Dai, so we only can find Ao
Dai in traditional ceremonies.
The basic shape of Ao Tu Than formed by the strong influence of China cultural
costumes North Vietnam subjected about 1,000 years of Chinese domination from
111 BC. In the 18th century, the costume of the ruling class and the involved classes

changed due to the introduction of China's culture, the quality of fabric and colors
had meticulous regulations: blue for managers, brown or black for civilians, bride
and groom wear red in marriage. In particular, yellow is specified as only the King,
costumes of officials and soldiers are different, depending on which officer’s

36
Ruot tuong, that lung bao (also known as that lung ruot tuong) was a type of cloth, used for
holding money or rice, worn around the waist or abdomen. Nguyen Viet Huong, "food culture
and traditional costumes of Vietnamese ", (Vietnam National University, Hanoi Publisher , 2006),
pp.139.
37
Kinh Bac is now Bac Ninh Province - the area adjacent to Hanoi.
38
Costumes of Manchuria Province, the largest ethnic minority of China. By Thanh dynasty,
besides Ky Bao, it also is known as Qi pao, a long and wide coat. Author Suhachira Yasuo,
transferred by Lee Yoon Hye, "The story of costume contains cultural and historical-cultural
history bound all in the East and West ", (Seoul: Bookstore Hye Moon, 2007), pp.103.
23

normal days or ceremonies. After King Le, Dao Nho captured in society, costume
of managers is reproduced like China.
39

But, not only for costumes of the management classes, had common people, had
China forced to change the dress to be similar to China. In history, there were many
Kings having a lot of efforts to preserve the cultural identity of Vietnamese
costumes. In fact, the most influential in the 18th century, Minh Mang King (1820 ~
1840) the Nguyen Dynasty, unified North, Central, South and making policies to
consist costumes among regions, until 1832 Received costumes of Thanh Dynasty,
China.

* Ao Nam Than
Ao Tu Than developed from Ao Nam Than, distinguished from each other by the
number of added fabric. According to Professor Ngo Duc Thinh- scholar of
studying culture, Ao Nam Than born and improved from Ao Tu Than.
40
Meanings
of Ao Nam Than
41
made by 5 fabrics. King Gia Long (1802 ~ 1819), Ao Nam Than,
with innovation by adding a fabric in Ao Tu Than. This costume combines long and
privacy stype of Ao Tu Than, a characteristic of the north, starting from Nguyen
dynasty widely used in the noble and bourgeoisie classes.
Ao Nam Than sewed as Ao Tu Than, but right front flap made of a fabric body,
while the left flap made of two body fabric as behind. Unlike Ao Tu Than revealing
Yem, Ao Nam Than covered body, this is the precondition for shape of new style
Ao Dai. [PHOTO 1.7]
The ahead flap of Ao Nam Than divided into two types: Large flap (large pieces),
and small flap (small pieces). Left flap of Ao Nam Than was larger and gripped on

39
Vu Xuan Thuy, " Actual reports on Vietnam and Vietnamese of Vietnam's journalists", ( Dae
Won Sa, 2002)
40
Nguyen Viet Huong, "food culture and traditional costumes of Vietnamese", (Vietnam National
University, Hanoi Publisher , 2006), pp.138.
41
Ao Nam Than known as Ao Ngu Than.