Culture of vietnam in best

Culture of VIETNAM
ORIENTATION
Identification. The name Vietnam originated in 1803 when envoys from the newly founded
Nguyen dynasty traveled to Beijing to establish diplomatic relations with the Chinese court. The
new emperor had chosen the name Nam Viet for his kingdom. The word Viet he derived from the
traditional name for the Vietnamese imperial domain and its people in what is now northern and
central Vietnam. Nam (south) had been added to acknowledge the expansion of the dynasty's
domain into lands to the south. The Chinese objected to this new name because it was the same as
an ancient state that had rebelled against Chinese rule. They therefore changed it to Viet Nam.
Vietnamese officials resented the change and it did not attain public acceptance until the late
1800s.
The story of the origin of Vietnam's name captures several prominent themes that have run
throughout the nation's history. As the usage of Viet indicates, the Vietnamese have for centuries
had a sense of the distinctiveness of their society and culture. However, as the inclusion of Nam
shows, the land they inhabit has expanded over time, and also has its own internal divisions into
northern, central, and southern regions. Additionally, as evidenced by the name change, their
history has been profoundly influenced by their contact with other, often more powerful, groups.
Vietnam today stands at a crossroads. It has been at peace for over a decade, but since the 1986
introduction of the "Renovation" or Doi Moi policy that began dismantling the country's socialist
economy in favor of a market economy, the country has experienced tremendous social changes.
Some have been positive, such as a general rise in the standard of living, but others have not,
such as increased corruption, social inequality, regional tensions, and an HIV-AIDS epidemic.
The Communist Party still exercises exclusive control over political life, but the question of
whether Vietnam will continue its socio-economic development in a climate of peace and
stability remains uncertain at the beginning of the twenty-first century.
Location and Geography. Vietnam occupies approximately 127,243 square miles (329,560
square kilometers), an area roughly equivalent to New Mexico, and is situated between 8 and 24
degrees latitude and 102 and 110 degrees longitude. It borders China in the north, Laos in the


northeast and center, and Cambodia in the southwest. Its 2,135 miles (3,444 kilometers) of

coastline run from its border with Cambodia on the Gulf of Thailand along the South China Sea
to its border with China. The delineation of Vietnam's borders has been a focus of dispute in the
post–1975 period, notably the ownership disputes with China, Malaysia, the Philippines, Taiwan,
and Malaysia over the Spratly Islands; and with China and Taiwan over the Paracel Islands.
Recent progress has been made settling land border disputes with China and Cambodia. The
Vietnamese culturally divide their country into three main regions, the north (Bac Bo), center
(Trung Bo), and south (Nam Bo), with Hanoi, Hue, and Ho Chi Minh City (formerly Saigon)
serving as the main cities of each region. Hanoi, the site of the former capital of one of the
country's earliest dynasties, has been the capital of the unified Vietnam since 1976.
Vietnam contains a wide-variety of agro-economic zones. The river deltas of Vietnam's two great
rivers, the Red River in the north and the Mekong in the south, dominate those two regions. Both
deltas feature irrigated rice agriculture that depends on the annual monsoons and river water that
is distributed through immense and complicated irrigation systems. Irrigated rice agriculture is
also practiced in numerous smaller river deltas and plains along the country's coast. Vietnam's
western


Vietnam
salient is defined by the mountainous Annamite Cordillera that is home to most of the country's
fifty-four ethnic groups. Many of these groups have their own individual adaptations to their
environments. Their practices include hunting and gathering, slash and burn agriculture, and
some irrigated rice agriculture. The combination of warfare, land shortages, population surpluses,
illegal logging, and the migration of lowlanders to highland areas has resulted in deforestation
and environmental degradation in many mountainous areas. The country is largely lush and
tropical, though the temperature in the northern mountains can cool to near freezing in the winter
and the central regions often experience droughts.
Demography. The current population is approximately seventy-seven million composed almost
exclusively of indigenous peoples. The largest group is the ethnic Vietnamese (Kinh), who
comprise over 85 percent of the population. Other significant ethnic groups include the Cham,
Chinese, Hmong, Khmer, Muong, and Tai, though none of these groups has a population over

one million. Expatriates of many nationalities reside in urban areas. The country's two largest


population centers are Hanoi and Ho Chi Minh City, but over 75 percent of the population lives
in rural areas. The country's birth rate, estimated to increase at 1.37 percent per year, has led to
rapid population growth since the 1980s with approximately 34 percent of the population under
14 years of age.
Linguistic Affiliation. Vietnamese is the dominant language, spoken by an estimated 86.7
percent of the population. It is a tonal Mon-Khmer language with strong Chinese lexical
influences. The six-toned dialect of the central Red River delta region, particularly around Hanoi,
is regarded as the language's standard form, but significant dialectical variations exist between
regions in terms of the number of tones, accents, and vocabulary. Dialectical differences often
serve as important symbols of regional identity in social life. As the official language,
Vietnamese is taught in schools throughout the country. Since the 1940s, Vietnamese
governments have made great progress in raising literacy rates and approximately 90 percent of
the adult population is literate. During the twentieth century the country's elite have mastered a
variety of second languages, such as French, Russian, and English, with the latter being the most
commonly learned second language today. Linguists estimate that approximately eighty-five
other languages from the Austro-Asiatic, Austronesian, Daic, Miao-Yiao, and Sino-Tibetan
language families are indigenous to the country. These range from languages spoken by large
numbers of people, such as Muong (767,000), Khmer (700,000), Nung (700,000), Tai Dam (over
500,000), and Chinese (500,000), to those spoken by only a few hundred people, such as O'Du,
spoken by an estimated two hundred people. Many minority group members are bilingual, though
not necessarily with Vietnamese as their second language.
Symbolism. The Vietnamese government extensively employs a number of symbols to represent
the nation. These include the flag, with its red background and centered, five-pointed gold star; a
variety of red and gold stars; the image of Ho Chi Minh; and representations of workers and
soldiers. Images and statues of the latter, wearing green pith helmets and carrying weapons, are
common in public places. Images of Ho are ubiquitous, adorning everything from currency to
posters on buildings to the portraits of him commonly found hanging in northern Vietnamese

homes. Ho was a strong advocate of national unity and referred to all Vietnamese as "children of
one house." Other commonly visible symbols are the patterns of seabirds and other figures
featured on Dong Son drums. These drums, manufactured by early residents of northern Vietnam
in the first and second millennia B.C., represent the nation's antiquity. Since Vietnam began


developing its tourist industry in the late 1980s, a number of other images have become
commonplace, such as farmers in conical hats, young boys playing flutes while riding on the back
of buffalo, and women in ao dai, the long-flowing tunic that is regarded as the national dress.
HISTORY AND ETHNIC RELATIONS
Emergence of the Nation. Many Vietnamese archeologists and historians assert that the origins
of the Vietnamese people can be reliably traced back to at least the fifth or sixth millennium B.C.
when tribal groups inhabited the western regions of the Red River delta. A seminal event in the
solidification of Vietnamese identity occurred in 42 B.C.E. when China designated the territory
as its southern-most province and began direct rule over it. China would rule the region for
almost one thousand years, thereby laying the foundation for the caution and ambivalence that
Vietnamese have felt for centuries toward their giant northern neighbor. The Vietnamese
reestablished their independence in 938. The next thousand years saw a succession of Vietnamese
dynasties rule the country, such as the Ly, Tran, Le, and Vietnam's last dynasty, the Nguyen
(1802–1945). These dynasties, though heavily influenced by China in terms of political
philosophy and organizational structure, participated in the articulation of the uniqueness of
Vietnamese society, culture, and history. This period also saw the commencement of the
"Movement South" (Nam Tien)in which the Vietnamese moved south from their Red River delta
homeland and gradually conquered southern and central Vietnam. In the process, they displaced
two previously dominant groups, the Cham and Khmer.
The modern Vietnamese nation was created from French colonialism. France used the pretext of
the harassment of missionaries to begin assuming control over Vietnam in the 1850s. By 1862 it
had set up the colony of Cochinchina in southern Vietnam. In 1882 it invaded northern Vietnam
and forced the Vietnamese Emperor to accept the establishment of a French protectorate over
central and northern Vietnam in 1883. This effectively brought all of Vietnam under French

control. The French colonial regime was distinguished by its brutality and relentless exploitation
of the Vietnamese people. Resistance to colonial rule was intense in the early years, but
weakened after the late 1890s. The situation began to change dramatically in the late 1920s as a
number of nationalist movements, such as the Indochinese Communist Party (formed in 1930)
and the Vietnam Nationalist Party (formed in 1927), became more sophisticated in terms of
organization and ability. Such groups grew in strength during the turmoil of World War II. On 19
August 1945 an uprising occurred in which Vietnamese nationalists overthrew the Japanese


administration then controlling Vietnam. On 2 September 1945 Ho Chi Minh officially
established the Democratic Republic of Vietnam. The French attempted to reassert control over
Vietnam by invading the country in December 1946. This launched an eight-year war in which
the Vietnamese nationalist forces, led primarily by the Vietnamese Communists, ultimately
forced the French from the country in late 1954. Vietnam was divided into North and South
Vietnam for the next twenty-one years. During this period the North experienced a socialist
revolution. In 1959 North Vietnam began implementing its policy to forcibly reunify the country,
which led to outbreak of the American War in Vietnam in the early 1960s. This concluded on 30
April 1975 when North Vietnamese soldiers captured the city of Saigon and forced the surrender
of the South Vietnamese government. On 1 January 1976 the Vietnamese National Assembly
declared the establishment of the Socialist Republic of Vietnam, thereby completing the
reunification of the Vietnamese nation.
National Identity. National identity is a complex and contentious issue. One of the most basic
components is the Vietnamese language. Many Vietnamese are tremendously proud of their
language and its complexities. People particularly enjoy the rich opportunities for plays on words
that come from its tonal nature and value the ability to appropriately use the countless number of
adages and proverbs enshrined in the language. Vietnamese also have an attachment to their
natural world. The expression "Vietnamese land" (dat Viet), with its defining metaphors of
mountains and rivers, encapsulates the notion that Vietnamese society and culture have an
organic relationship to their environment. Another important component of national identity is
the set of distinctive customs such as weddings, funerals, and ancestor worship that Vietnamese

perform. These are subject to a great deal of regional and historical variation, but there is a
perceived core that many regard as uniquely Vietnamese, especially the worship of patrilineal
ancestors by families. Vietnamese food, with its ingredients and styles of preparation distinct
from both China and other Southeast Asian nations, also defines the country and its people.
Contemporary national identity's contentiousness derives from the forced unification of the
country in 1975. Prior to this, the northern sense of national identity was defined through its
commitment to socialism and the creation of a new, revolutionary society. This identity had its
own official history that celebrated such heroes as Ho Chi Minh and others who fought against
colonialism, but rejected many historical figures associated with the colonial regime, the Nguyen
dynasty, and what it regarded as the prerevolutionary feudal order. South Vietnamese national


identity rejected Communism and celebrated a different set of historical figures, particularly
those that had played a role in the Nguyen dynasty's founding and preservation. After unification,
the government suppressed this history and its heroes. The northern definition of national identity
dominates, but there remains alternate understandings among many residents in the southern and
central regions.
Ethnic Relations. Vietnam is home to fifty-four official ethnic groups, the majority of which live
in highland areas, although some large groups such the Cham or Chinese live in lowland or urban
areas. Since the mid-1980s, relations between ethnic groups have generally been good, but
conflict has been present. The most frequent problem is competition for resources, either between
different highland groups or between highland groups and lowland groups that have settled in the
midlands and highlands. Some minority group members also feel discriminated against and resent
governmental intrusion in their lives. The government, which at one level supports and celebrates
ethnic diversity, has had complicated relations with groups it fears might become involved in
anti-government activities. This has been the case with several highland groups in northern and
central Vietnam, the ethnic Chinese, many of whom fled Vietnam at the time of the Vietnam War
and China's brief border war in 1979, and expatriate Vietnamese who have returned to Vietnam.
URBANISM, ARCHITECTURE, AND THE USE OF SPACE
Vietnam's cities carry the architectural traces of the many phases of its history. The city of Hue,

capital of the Nguyen dynasty, features the Citadel and other imperial structures, such as the
mausolea of former emperors. In 1993 UNESCO designated the Citadel and other imperial sites
as a part of their World Heritage List and have subsequently begun renovations to repair the
extensive damage they received in the 1968 Tet Offensive. The French left behind an impressive
legacy of colonial architecture, particularly in Hanoi, Hue, and Saigon. Colonial authorities
meticulously planned these cities, creating wide, tree-covered avenues that were lined with
impressive public buildings and private homes. Many of these structures still serve as
government offices and private residences. Following the division of the country in 1954, South
Vietnam saw an increase in functional American-style buildings, while North Vietnam's Eastern
Bloc allies contributed to the construction of massive concrete dormitory housing. The 1990s
brought an array of new architectural styles in the cities as people tore down houses that had for
years been neglected and constructed new ones, normally of brick and mortar. New construction
has removed some of the colonial flavor of the major cities.


City residents often congregate to sit and relax at all hours of the day in parks, cafes, or on the
street side. The busiest locations during the day are the markets where people buy fresh meat,
produce, and other essentials. Religious structures such as Christian churches, Buddhist temples,
and spirit shrines are often crowded to capacity on worship days. Almost all lowland
communities have structures dedicated to the war and revolution. These range in size from a large
monument for war dead in Hanoi to the numerous cemeteries and cenotaphs for the war dead in
towns and villages across the nation. These sites only commemorate those who fought for the
victorious north, leaving those who served the south officially uncommemorated.
Vietnamese rural villages feature a variety of architectural styles. Village residents in lowland
river deltas usually live in family compounds that

Traditional thatched-roof homes on piles in a village outside Sapa. These homes are more
common among poorer, rural families.
feature one or more rectangular-shaped houses made of brick and mortar. Compounds often have
large open areas on the ground for drying rice. Village homes are normally built extremely close

to each other, creating nuclear or semi-nuclear settlements surrounded by agricultural fields.
Historically, villages planted dense stands of bamboo around their communities to define their
boundaries and protect them from trespassers, though these are disappearing. In poor areas, such
as in the central provinces of Nghe An and Quang Binh, many families still live in thatched
houses. Regardless of their type, the main entrance to most homes is in the center of the long


side, directly before the family ancestral altar. Kitchens, regarded as women's spaces, are on the
side. Lowland villages have a variety of sacred spaces, such as Buddhist temples, spirit shrines,
lineage halls, and the communal house (a sacred structure that houses the village guardian spirit's
altar). These spaces normally have behavioral restrictions such as prohibitions against entry while
in a polluted state to protect their sacredness. Highland minority groups often live in either
thatched houses or in houses raised on stilts. Many of these houses maintain discrete spaces
defined by age or gender.
FOOD AND ECONOMY
Food in Daily Life. Rice is the dietary staple which most people eat three meals a day. Rice is
usually consumed jointly by family members. The common practice is to prepare several dishes
that are placed on a tray or table that people sit around. Individuals have small bowls filled with
rice, and then take food from the trays as well as rice from their bowls with chopsticks.
Vietnamese often accompany these main dishes with leafy vegetables and small bowls of salty
sauces in which they dip their food. Popular dishes include sauteed vegetables, tofu, a seafoodbased broth with vegetables called canh, and a variety of pork, fish, or meat dishes. A common
ingredient for cooked dishes and the dipping sauces is salty fish sauce (nuoc mam). Another
important family practice is the serving of tea from a small tea pot with small cups to guests.
Northern cuisine is known for its subtle flavors, central cuisine for its spiciness, and southern
cuisine for its use of sugar and bean sprouts. Diet varies with wealth; the poor often have limited
amounts of protein in their diets and some only have the means to eat rice with a few leafy
vegetables at every meal.
The major cities feature restaurants offering Vietnamese and international cuisines, but for most
Vietnamese, food consumed outside of the home is taken at street-side stalls or small shops that
specialize in one dish. The most popular item is a noodle soup with a clear meat-based broth

called pho. Many Vietnamese regard this as a national dish. Other foods commonly consumed at
these sites include other types of rice or wheat noodle soups, steamed glutinous rice, rice
porridge, sweet desserts, and "common people's food" (com binh dan), a selection of normal
household dishes. There are no universal food taboos among Vietnamese, although some women
avoid certain foods considered "hot," such as duck, during pregnancy and in the first few months
after giving birth. The consumption of certain foods has a gendered dimension. Dishes such as


dog or snake are regarded as male foods and many women avoid them. Some minority groups
have taboos on the consumption of certain food items considered either sacred or impure.
Food Customs at Ceremonial Occasions. Food consumption is a vital part of ritual celebrations.
Historically, villagers held feasts after the conduct of rites dedicated to village guardian spirits,
but revolutionary restrictions on resource consumption in these contexts has largely eliminated
such feasts. Feasts held after weddings and funerals remain large and have increased in size in
recent years. The most popular feast items are pork, chicken, and vegetable dishes served with
rice. Liberal amounts of alcohol are also served. In the countryside this usually takes the form of
locally-produced contraband rice spirits, while feasts in the cities often feature beer or imported
spirits. Feasts are socially important because they provide a context through which people
maintain good social relations, either through the reciprocation of previous feast invitations or the
joint consumption of food. Other important occasions for feasting are the death anniversaries of
family ancestors and the turning of the Lunar New Year or Tet. Many of the foods served on
these occasions are similar, although the latter has some special dishes, such as a square of
glutinous rice, pork and mung bean cake called banh trung. These feasts are comparatively
smaller and, unlike the weddings and funerals, generally are confined to family members or close
friends.
Basic Economy. Despite efforts at industrialization after 1954, agriculture remains the foundation
of the economy. The 1998 Vietnam Living Standards Survey showed that over 70 percent of the
total population engaged in farming or farm-related work. Vietnam imports few basic agricultural
commodities, and the majority of the items people consume are grown or produced in Vietnam.
Land Tenure and Property. The Vietnamese government, in line with socialist ideology, does

not legally recognize private land ownership. Since the early 1990s, the government has made
moves to recognize de facto land ownership by granting individuals long-term leaseholds. This
trend received more formal recognition with the passage of the 1998 Land Law. Control over
land is extremely contentious. With the recent growth of a market economy, land has become an
extremely valuable commodity, and many cases of corrupt officials illegally selling land-use
rights or seizing it for personal uses have been reported. Ambiguities in the law and the lack of
transparent legal processes exacerbate tensions and make land disputes difficult to resolve.


Commercial Activities. Agricultural and manufactured products are sold both retail and
wholesale. Cities, towns, and villages all feature markets, most of which are dominated by petty
traders, normally women. The most commonly sold commodities are foodstuffs and household
items such as salt, sugar, fish sauce, soaps, clothing, fabric, tableware, and cooking implements.
Major purchases such as household appliances, bicycles, or furniture are often made in specialty
stalls in larger markets or in stores in towns and cities. Currency is used for most transactions, but
the purchase of real estate or capital goods requires gold. The number of open market wagelaborers has increased in recent years.
Major Industries. Industrial output is evenly split between the state-owned, private, and foreign
sectors. Since the late 1980s, Vietnam has actively promoted foreign investment, resulting in a
very rapid growth in output by that sector. International corporations have been most active in
mining, electronics assembly, and the production of textiles, garments, and footwear, usually for
export. Corruption and an unclear legal system have severely limited Vietnam ability to attract
additional foreign investment since the 1997 Asian financial crisis. Vietnamese state-owned
factories produce a number of commodities for local consumption, such as cigarettes, textiles,
alcohol, fertilizer, cement, food, paper, glass, rubber, and some consumer appliances. Private
firms are still relatively small in size and number, and are usually concentrated in agricultural
processing and light industry. Many complain that state interference, an undeveloped commercial
infrastructure, and a confusing and ineffective legal system inhibit their growth and success.


Overview of Hanoi's Old Quarter. The French colonial influence is apparent in the architecture

of many of the buildings that line the street.
Trade. Vietnam's international trade relations have grown considerably since the early 1990's.
Major exports include oil, marine products, rubber, tea, garments, and footwear. The country is
one of the world's largest exporters of coffee and rice. It sells most of its rice to African nations.
Its largest trading partners for other commodities include Japan, China, Singapore, Australia, and
Taiwan.
Division of Labor. Vietnamese of all ages work. As soon as they are able, young children begin
helping out around the house or in the fields. Men tend to perform heavier tasks, such as plowing,
construction, or heavy industrial work while women work in the garment and footwear sectors.
Individuals with post-secondary school educations hold professional positions in medicine,
science, and engineering. The lack of a post-secondary education is generally not a barrier to
occupying high-ranking business or political positions, though this had begun to change by the
late 1990s. National occupational surveys show that only slightly more than 16 percent of the
population is engaged in professional or commercial occupations, while just under 84 percent of
the population is engaged in either skilled or unskilled manual labor.
SOCIAL STRATIFICATION
Classes and Castes. The vast majority of the contemporary Vietnamese population is poor. The
average annual earnings in the 1990s for a family is estimated at $370. There has been an
increase in social stratification based upon wealth, particularly in urban areas where some
individuals, often with links to business or the government, have become very wealthy. Another
important axis of stratification is the distinction between mental and manual labor. Given the
recent origin of this wealth-based stratification and the widespread poverty, these groups have yet
to congeal into clearly-defined classes.
Symbols of Social Stratification. The most prominent contemporary symbols of social
stratification are consumer goods. Two of the most common symbols are the possession of a
motorcycle, particularly one of Japanese manufacture, and a mobile phone. Other items include
refrigerators, televisions, video players, gold jewelry, and imported luxury goods, such as
clothing or liquor. Some individuals also assert their status through large wedding feasts. For the

very wealthy, automobiles, foreign travel, and expensive homes are important status symbols.
Many of the poor ride bicycles, wear old and sometimes tattered clothing, and live in thatched
homes.
POLITICAL LIFE
Government. Vietnam is a socialist republic with a government that includes an elected
legislature, the national assembly, a president as head of state, and a prime minister as head of
government. However, real political power lies with the Vietnamese Communist Party. Party
members hold virtually all executive and administrative positions in the government. The party's
Fatherland Front determines which candidates can run in elections and its politburo sets the
guidelines for all major governmental policy initiatives. The most powerful position in the
country is the Communist Party general secretary. Other important positions are the prime
minister, the president, the minister of public security, and the chief of the armed forces. Women
and members of Vietnam's ethnic groups are nominally represented in the government. One of
the most sensitive issues the government faces is balancing regional interests.
Leadership and Political Officials. The Communist Party pressures its members to serve as
examples of political virtue. The image they employ as their ideal leader is Ho Chi Minh. Ho was
a devoted revolutionary who lived a life of simplicity, avoided corruption, behaved in a fair and
egalitarian manner, and put the nation and revolution above his own personal interests. Party
members and others often invoke the numerous moral adages coined by Ho during his life as a
benchmark for social and political morality. Ho's popularity is greatest in the north. Residents of
other regions sometimes have more ambivalent feelings about him.
Local political officials often are caught between two conflicting sets of expectations regarding
their behavior. As party members, they are exhorted to follow the official line and disregard their
own interests, but relatives and members of their communities often expect them to use their
positions to their advantage; thus nepotism and localism are, at one level, culturally sanctioned.
Officials must balance these two sets of demands, as moving too far in one direction can lead to
criticism from the other.
The Vietnamese revolution eliminated the extremely inegalitarian forms of interaction such as
kowtowing or hierarchical terms of address that had existed between commoners and officials.

Most Vietnamese address officials with respectful kinship terms, such as "older brother" (anh) or
"grandfather" (ong), or in rare cases as "comrade" (dong chi). Events in the late 1990s, notably
several uprisings in rural areas in 1997, have demonstrated that the people's respect for the party
and its officials has declined, largely as a result of the highhandedness and corruption of many
officials. However, significant alternative political movements have not emerged.
Social Problems and Control. Vietnam has enjoyed a large measure of stability since the late
1970s, but its government today faces a number of significant social problems. Its greatest
concern has been unrest in rural areas brought on by official malfeasance and land disputes. The
government is also concerned about relations with religious groups in the south, particularly
Catholics, Cao Dai, and Hoa Hao, who have demonstrated against the government since the
1990s. Another source of concern is smuggling and the production of counterfeit commodities.
Three problems that have increased dramatically in urban areas during the 1990s have been theft,
prostitution, and drug abuse. Many who engage in the latter two activities are often from the
poorest segments of the population. Official corruption associated with the drug trade and sex
industry are another significant problem.
Vietnam has a legal system supported by a police force, a judicial and a security system. Yet,
many Vietnamese feel that the system does not work, particularly with regard to its failure either
to punish high-ranking offenders or to prevent the wealthy from bribing their way out of being
punished for illegal activities. The former is often made possible by the extremely low salaries
received by public officials. People also feel that the state deals more severely with political
dissidents than many civil and criminal offenders. While there is a limited police and security
presence in rural communities, the tightly-packed living spaces and ubiquitous kinship relations
hinder the conduct of many crimes. If possible, local officials often prefer to settle disputes
internally, rather than involve higher authorities. Public skepticism regarding the police and
judicial system is a source of concern for the government.
Military Activity. The People's Army of Vietnam has roughly 484,000 active members with three
to four million in the reserves. Over the past decade the military has cut its forces considerably,
though recent estimates are that military expenditures constitute an amount equivalent to
approximately 9 percent of the GDP ($650 million). Since its withdrawal from Cambodia in

1989, the military has not been


Houses clustered along the shore of Halong Bay. It is common for houses in Vietnam to be built
close to one another within a village.
engaged in any large-scale conflicts, but its forces have been involved in numerous small
skirmishes with the Chinese and Cambodians over border disputes.
SOCIAL WELFARE AND CHANGE PROGRAMS
The Vietnamese government has a strong commitment to social welfare and social change,
particularly health improvements, poverty alleviation, and economic development. It is also
concerned with providing assistance to war invalids and the families of war dead. Numerous
offices at all levels of government are dedicated to these goals, but their efforts are severely
constrained by a lack of funding. As a result, the implementation of many such policies is carried
out with the assistance of international donors and organizations. Several governments including
those of Sweden, Finland, Norway, and Japan, have provided significant assistance.
NONGOVERNMENTAL ORGANIZATIONS AND OTHER ASSOCIATIONS
The international nongovernmental organization presence is significant, ranging from various
organizations of the United Nations that conduct a wide variety of projects across the country, to
small groups that work in only one community. The programs they finance and implement
include poverty alleviation, infectious disease control, contraception, educational assistance, and
water purification, among others.


The development of civil society in Vietnam is still in its nascent stages, thus there are as of yet
few indigenous nongovernmental associations that play a significant role in social life. Two types
that appear to be gaining importance are patrilineages and religious or ritual organizations, such
as local Buddhist Associations or Spirit Medium Associations. Some official organizations such
as the Communist Party's Elderly Association that has a presence in villages throughout the
country play an important role in organizing funerals and assisting the elderly.
GENDER ROLES AND STATUSES

Division of Labor by Gender. In prerevolutionary Vietnam the "public" (ngoai) domain was the
male domain while the "domestic" (noi) domain was for women. This pattern still largely remains
with women performing most of the essential tasks for running the household such as cooking,
cleaning, going to market, and caring for children. Outside

Two women sit down to breakfast in Vietnam. While women have a strong role within families,
their status in business and government is less significant than men's.
the home, women dominate the business of petty trading which is a common sideline to earn
money in many families. In urban areas women are often secretaries or waitresses, occupying
lower level service positions. In general, men perform the majority of public activities,
particularly business, political office or administration, and occupations that require extended
periods away from home, such as long-distance truck driving. Men also control the most
prestigious religious roles such as being a Buddhist monk or Catholic priest. While both men and


women engage in all phases of agricultural production, the physically demanding activities of
plowing and raking are mostly performed by men.
The Relative Status of Women and Men. Vietnamese revolutionary policies endorse the
principle of gender equality, but its realization in social life has been incomplete. Men dominate
official positions, the Communist Party, business, and all other prestigious realms of social life.
Women play a strong role within their families, a point made in the reference to the wife as the
"general of the interior" (noi tuong). The position and status of women has improved significantly
since 1950, but lower literacy rates, less education, and a smaller presence in public life indicate
that their inferior status remains.
MARRIAGE, FAMILY, AND KINSHIP
Marriage. Marriage is an expected rite of passage for the attainment of adulthood. Almost all
people marry, usually in their late teens or early twenties. According to Vietnamese law, arranged
marriage and polygamy are illegal. Young people can court freely, but many women are careful
not to court too openly for fear of developing a negative reputation. Many Vietnamese regard the
development of romantic love as an important component in deciding to marry, but many will

also balance family considerations when making their decision. Vietnamese prefer to marry
someone of equal status, though it is better for the husband to be of slightly higher status. Such
considerations have become more significant in recent years as wealth differentials have grown.
Vietnamese law allows both men and women to ask for a divorce. Divorce rates have increased,
particularly in urban areas, but many women are reluctant to divorce because remarriage is
difficult for them.
Domestic Unit. The common pattern for the domestic unit is to have two or three generations
living together in one home. In some urban settings, particularly if the family resides in
government allocated housing, the household might only include two generations, while some
homes in the countryside have up to five generations. Residence in most homes is organized
around the male line. Authority within the household is exercised by the eldest male, although his
wife will often have an important say in family matters. Sons stay in the parent's home, and after
marriage their brides move in with them. The eldest son will usually remain in the home, while
younger sons might leave to set up their own household a few years after marriage. Women of all


generations tend to such matters as cooking, cleaning, and caring for children, though these
responsibilities tend to fall on the younger wives.
Inheritance. The general custom is for the eldest son to inherit the parental home and the largest
portion of the family property, particularly land. Younger sons will often inherit some land or
other items, such as gold. In rare cases daughters receive small items. Many parents like all of
their children to receive something in order to prevent discord. If a person dies without a prestipulated arrangement, Vietnamese law requires an equal distribution of property among the next
of kin.
Kin Groups. Patrilineages are the most important kin groups. At birth, children become members
of their father's patrilineage and are forbidden from marrying anyone of that patrilineage within
five degrees of relation. Most rural villages have several patrilineages whose members live
amongst each other. Patrilineages generally do not exercise a dominant role in social life,
although lineage members often meet to conduct commemorative rites for their ancestors. Many
highland groups have matrilineages and different rules regarding marriage.
SOCIALIZATION

Infant Care. Vietnamese infants are in constant contact with others. People hold children and
pass them around throughout the day. During the night infants sleep with their parents in the
parents' bed. Infant care is largely the responsibility of female family members. Mothers play the
primary role, although in cases when they must be away, older relatives help care for the
children. Older siblings often help out too. People talk and play with infants, calm them when
they cry, and always try to make them smile and laugh.
Child Rearing and Education. Adults take a generally indulgent attitude toward children until
they reach the age of five or six. At that point, they become more strict and begin more serious
moral instruction. The general moral message is for children to learn to "respect order" (ton ti trat
tu), a reference to knowing their inferior position in society and showing deference to their
superiors. Parents also emphasize the importance of filial piety and obedience to the parents. A
good child will always know its inferior place and yield to its seniors. As they get older, the
moral socialization of girls is more intense than that of boys. Girls are expected to display a
number of feminine virtues, particularly modesty and chastity. Schools continue the instruction of


these moral themes, but given that the majority of Vietnamese do not study beyond primary
school, they are not a significant site for moral socialization.
Higher Education. Higher education is very prestigious, a tradition that dates back to the
competitive examination system to become an official in the precolonial period. Many families
want their children to attend university, but such an option is beyond reach for the majority of the
population, particularly those in rural or highland areas.
ETIQUETTE
Polite behavior is highly valued. One of the most important dimensions of politeness is for the
young to show respect to their elders. In everyday life, younger people show this respect by using
hierarchical terms of address when interacting with their seniors and parents regularly instruct
their children on their proper usage. Younger people should also be the first to issue the common
salutation chao when meeting someone older, should always invite their seniors to begin eating
before they do, ask for permission to leave the house, announce their arrival when they return,
and not dominate conversations or speak in a confrontational manner with their seniors.

Prerevolutionary practices demanded that juniors bow or kowtow to their seniors, but the
revolution has largely eliminated such practices. Many elders today feel that the revolution
produced a general decline in politeness.
People of the same gender often maintain close proximity in social contexts. Both males and
females will hold hands or sit very close together. People of different genders, however,
especially if they are not married or related, should not have physical contact. In general woman
are expected to maintain greater decorum than men by avoiding alcohol and tobacco, speaking
quietly, and dressing modestly. In many public spaces, however, people often avoid standing in
queues, resulting in a chaotic environment where people touch or press up against one another as
they go about their business.


Rice is a staple of Vietnamese cuisine, eaten three meals a day, but rice is also exported as well—
mostly to African countries.
RELIGION
Religious Beliefs. The Vietnamese government recognizes six official religions: Buddhism,
Catholicism, Protestantism, Islam, and two indigenous religious traditions that emerged during
the colonial period, Cao Dai and Hoa Hao. The Mahayana tradition of Buddhism is dominant in
Vietnam, and over 70 percent of Vietnamese consider themselves at least nominally Buddhist.
The constitution technically allows for the freedom of religion, but this right is often constrained,
particularly with regard to any religious activities that could become a forum for dissent. All
religious organizations are technically overseen by the Communist Party's Fatherland Front, but
opposition, notably from the Cao Dai, Hoa Hao, and some Buddhist sects, has been present.
Denominational variations aside, the core of religious practice for almost all Vietnamese is the
worship of spirits. The most important spirits are the souls of the ancestors. Almost all families
have altars in their homes where they perform rites for family ancestors, especially on the
deceased's death anniversaries and the Lunar New Year. Many Vietnamese also perform or
participate in rites for their village guardian spirits, spirits associated with specific locations,
spirits of deceased heroes, or the Buddha or different Boddhisatvas, particularly Avalokitesvara.
Some Vietnamese believe that spirits have the ability to bring good fortune and misfortune to

human life. Revolutionaries strenuously objected to such thinking because they felt that it


prevented the Vietnamese from becoming masters of their own destinies. Today, acceptance of
ideas of supernatural causality is more common among women, while some men, particularly
those with party or military backgrounds, reject such ideas.
Religious Practitioners. Each of the main religious traditions has its own set of practitioners such
as Christian priests, nuns, and ministers, Buddhist monks and nuns, Islamic clerics, and Cao Dai
and Hao Hao priests. Vietnamese society also features spirit priests, Taoist masters, spirit
mediums, diviners, and astrologers. The three former specialists have the ability to interact with
the spirit world in order to learn the spirits' desires and persuade or coerce them to behave in
particular manners. They are usually consulted to help the living cure illness or end a pattern of
misfortune. Spirit priests and Taoist masters are usually men who study religious texts to learn
their specialty. Most mediums are women, many of whom become mediums after a crisis or
revelatory experience. Diviners and astrologers have the ability to predict the future. Diviners
make their predictions through a range of divinatory rites or by reading faces or palms.
Astrologers make their calculations

Agriculture is one of the few areas in which men and women share tasks in Vietnamese culture.
based on the relationship between the date and time of a person's birth and a wider set of celestial
phenomena. Many people consult one of the latter two specialists when planning a new venture,
such as taking a trip or starting a business.


Rituals and Holy Places. The most important ritual event in Vietnamese society is the
celebration of the Lunar New Year (Tet Nguyen Dan) when families gather to welcome the
coming of the new year and pay their respects to family ancestors. The first and fifteenth of every
month in the twelve month lunar year are also important occasions for rites to ancestors, spirits,
and Buddhist deities. Other common days for rites are the death anniversaries of family
ancestors, historical figures, or Buddhist deities; the fifteenth of the third lunar month when

family members clean ancestral graves; and the fifteenth of the seventh lunar month, which is
Vietnamese All Soul's Day. Vietnamese conduct rites in a variety of sacred spaces. These include
family ancestral altars, lineage halls, a variety of shrines dedicated to spirits, communal houses
that hold the altars of village guardian spirits, temples of Buddhist or other affiliations, Christian
churches, and mosques. The country also has many shrines and temples that hold annual festivals
that pilgrims and interested visitors attend, often from great distances. Among the more famous
are the Perfume Pagoda in the north, the Catholic shrine at La Vang in the center, and the Cao
Dai Temple in the south.
Death and the Afterlife. The vast majority of Vietnamese hold that a person's soul lives on after
death. One of the most important moral obligations for the living, especially the deceased's
children, is to conduct a proper funeral that will facilitate the soul's movement from the world of
the living to what Vietnamese refer to as "the other world" (gioi khac). This transfer is vital
because a soul that does not move to the other world is condemned to becoming a malevolent
wandering ghost, while the soul that does move can become a benevolent family ancestor. There
is a great deal of variation regarding the conduct of funeral rites, but they share this common
goal.
The other world is regarded as identical to that of the living. To live happily there, the dead
depend on the living to provide them with essential items. At a minimum this includes food,
though some also send money, clothing, and other items. Family members deliver these items
through mortuary rituals, especially those performed annually on the deceased's death
anniversary. All rituals associated with death have a tremendous moral significance in
Vietnamese society.
MEDICINE AND HEALTH CARE


The Vietnamese, like residents of other poor, tropical countries, suffer from a wide range of
maladies, including parasitic, intestinal, nutritional, sexually transmitted, and respiratory diseases.
In 1999, the average life expectancy at birth was 65.71 years for men and 70.64 years for women.
The major endemic diseases include malaria, hepatitis A, and hepatitis B. Other diseases present
are HIV-AIDS, syphilis, gonorrhea, measles, typhoid, dengue fever, Japanese encephalitis,

cholera, leprosy, and tuberculosis. Since the early 1990s, the Vietnamese government, with
assistance from international organizations, has achieved tremendous successes in reducing
malaria fatalities and also in eliminating polio. However, some infectious diseases have begun
reemerging in recent years, particularly tuberculosis, and the number of HIV-AIDS cases has also
grown significantly. Many infectious diseases are associated with poverty and the poor often
suffer the most severe consequences.
The Vietnamese revolution created improvements in the quality and availability of health care.
The government constructed hospitals in urban areas and health clinics in rural communities
where patients were required to pay only minimal fees. Many of the larger facilities were
constructed with international assistance. These programs helped reduce infant mortality and the
frequency of many infectious diseases, but many of these advances were unevenly spread
throughout the country as many poor highland areas continued to receive inadequate care.
Budgetary restrictions held back overall health improvements. Many facilities today do not have
adequate resources to function and have begun charging patients higher fees. Many specialists
have also left rural areas for better opportunities in cities. These changes have put adequate health
care out of reach of many Vietnamese.
One of the greatest strains on the contemporary medical system is HIV-AIDS, the first
Vietnamese case of which was reported in 1990. Experts estimate that the disease has affected
over 165,000 Vietnamese. The government has launched effective education and awareness
programs to combat the spread of the disease so Vietnam has not experienced an epidemic as
severe as other Asian countries. The two groups most heavily affected by the disease have been
prostitutes and intravenous drug users. HIV-AIDS is a largely stigmatized disease due to its
association with perceived immoral behavior. Many sufferers seek to conceal their infection,
producing a significant difference between the 20,000 officially reported cases and the expert
estimates of over 165,000 cases. There are several hospitals devoted to the care of HIV-AIDS


patients, but a lack of adequate funding prevents the majority of patients from receiving the most
advanced and effective treatments.
The treatment of illnesses illustrates the diverse medical systems that coexist in Vietnam. The

most commonly consulted, particularly in urban areas, is western biomedicine with its reliance on
surgery and pharmaceuticals. For most Vietnamese, biomedicine is the first resort in cases of
acute illness or bacterial or viral infections. With chronic illness, many will first try biomedical
treatments, but if these fail, they will turn to herbal treatments. Vietnam has two main herbal
traditions: Chinese herbal medicine (thouc bac or "northern drugs") and Vietnamese herbal
medicine (thuoc nam or "southern drugs"). Both traditions have substantial similarities,
particularly in their theories that illness results from humoral imbalances in the body, yet the
treatments prescribed in the latter rely more on herbal remedies available in Vietnam. In some
cases people use biomedical and alternative treatments in a complementary manner. Many
Vietnamese comment that herbal medicines are more effective in the long run because they deal
with the true cause of illness whereas biomedicine only treats the symptoms. Members of
different highland communities also employ biomedical and herbal remedies to treat illness, but
the poverty of many communities makes access to the former difficult.
The Vietnamese have a range of indigenous healers, such as spirit mediums or other spirit
specialists, who are consulted in cases of prolonged physical or mental illness. These healers
believe that disease and misfortune are caused by spirits or other malevolent entities. The
techniques they employ involve contacting the spirit world, finding and identifying the offending
spirit, and determining what is needed to end the spirit's torments. The government strongly
opposes and criticizes these specialists, but they remain active throughout the country.
SECULAR CELEBRATIONS
Vietnam's socialist government has created a range of secular celebrations to glorify official
history and values. Official holidays include: Labor Day (1 May), National Day (2 September),
and Teacher's Day (19 November). Other important dates are War Invalids' and Martyrs' Day (27
July), and the anniversaries of the founding of the Communist Party (3 February), Ho Chi Minh's
birth (19 May), and the August Revolution (19 August). Perhaps the most


Celebrants crowd Hanoi streets during the Tet lunar New Year celebration in Vietnam.
sensitive official holiday for Vietnam's people is Liberation Day (30 April) that commemorates
the South Vietnamese government's surrender. The government heavily promotes the

significance of these dates, but financial limitations often make their celebration rather low-key.
THE ARTS AND HUMANITIES
Support for the Arts. Vietnam's socialist government places a strong emphasis on the arts,
particularly because it regards them as a prime vehicle for the propagation of socialist values. All
of the main artistic forms such as theater, literature, cinema, and painting have state-controlled
organizations that artists are encouraged if not forced to join. The government at times severely
constrains the direction of artistic development through censorship, control over printing, and the
presence of party members in artistic organizations. This has not prevented a minor artistic
renaissance, particularly in literature, since the late 1980s. Some artists find ways to insert critical
messages into their work. Many artists struggle financially because of the recent dramatic
reductions in government subsidies for the arts, the absence of adequate protection for copyrights,
and the fickle tastes of a public that sometimes prefers imported films, music, and literature.
Artists, especially painters, who can produce for expatriates or the tourist market, have the
greatest freedom to pursue their craft.
Literature. Vietnam has a vibrant literary tradition dating back many centuries. Elite mandarins
and scholars in the premodern period composed sophisticated poetry. Many poems from earlier