Nghi lễ trong chu kỳ đời người của người tày huyện na hang, tỉnh tuyên quang tt tiếng anh

VIETNAM ACADEMY OF SOCIAL SCIENCES
GRADUATE ACADEMY OF SOCIAL SCIENCES

NGUYEN THI HOA MAI

RITUAL IN LIFE CIRCLE OF ETHNIC TAY IN NA
HANG DISTRICT TUYEN QUANG PROVINCE

Major: Anthropology
Code :9 31 03 02

ABSTRACT OF ANTHROPOLIGICAL
DOCTORIAL THESIS

Hà Nội - 2019


The thesis is completed at:
GRADUATE ACADEMY OF SOCIAL SCIENCES

Supervisor: Assoc. Prof. Dr. Phạm Quang Hoan

Referee 1: Assoc. Prof. Dr. Khong Dien
Referee 2: Assoc. Prof. Dr. Lam Ba Nam
Referee 3: Assoc. Prof. Dr. Nguyen Duy Thieu

The thesis is protected infront of Board of Doctorial
Exmanination at Graduate Academy of Social Sciences

At ....hour....minute

date month

year

The thesis can be found at :
National Library
Library of Graduate Academy of Social Sciences


INTRODUCTION
1.The neccessity of the thesis
Tay ethnic group is one of the most crowded minority ethnic group in our
country currently, with plentifully and specifically cultural identity. They live
collectively in some provinces as Cao Bang, Lang Son, Bac Kan, Thai Nguyen, Tuyen
Quang, etc... Until now, there are many works about Ethnic Tay, research works of
previous scientists mainly focused on doing research about Ethnic Tay in border
moutaneous provinces where Ethnic Tay have condition to exchange, communicate
with many different cultures, ecnomies, politics, education. Meanwhile, Tay ethnic
group is living in Tuyen Quang province, especially, a group of Ethnic Tay in Na Hang
district, forms of culture, inwhich Ritual in human life circle changes slower than
Ethnic Tay in some other provinces. Ethnic Tay in Na Hang currently is considered to
be old Ethnic Tay, and preserved traditional culture elements, especially in their life
circle. Researching Ritual in life circle of Ethnic Tay in Na Hang shall help us know
preservation, as well as changes of Ritual in life circle of Ethnic Tay in Na Hang,
thoroughout promoting good, suitable culture value and limit negative and unsuitable
expression of Ritual in life circle of Ethnic Tay in Na Hang, in order to have solutions
to help Ethnic Tay in Na Hang develop economy, maintain and promote their cultural
features.
Achievement of the thesis also contributes to supply scientific basis for carrying out
effectively ethnic policies, ethnic culture development policies of the Party and Government,

to be suitble with the spirit of Central Resolution V (course VIII) and Central Resolution IX
(course VI), simultaneously contributing to carry out direct program of building new rural
area in current minority ethnic group regions
2. Researching purpose and duty of the thesis
2.1. Purpose
The thesis deeply discovers culture of Ethnic Tay in Na Hang, Tuyen Quang
province via Rituals in life circle including Rituals of birth, marriage, funeral. On the
basis of research result, the thesis proposes some suggestions and solutions serving
preservation, maintainence and promotion of cultural value of ethnic people to buld and
develop socio – economy of this ethnic group in the circumstance of industrialization,
modernization of our country and international integration currently.
2.2. Duty
- The thesis focuses on making clear some matters related to Rituals in life circle (
notion and practice of Rituals including giving birth, marriage, funeral) of Ethnic Tay in
Na Hang;
- Making clear the changes in Ritual of life circle of Ethnic Tay in Na Hang
currently and analyzing causes of those changes;
- From those results, the thesis proposes some suggestions, solutions of preserving
and promoting suitable value of belief of Ethnic Tay in Na Hang district in current
situation.
3. Research object and scope of the thesis
3.1. Research object
Research object of the thesis is Rituals of life circle of Ethnic Tay in Na Hang,
Tuyen Quang province.
3.2. Research scope

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The thesis focuses on researching deeply Rituals in life circle of Ethnic Tay in

Na Hang including: Rituals of birth, marriage and funeral of Ethnic Tay in Na Hang
district, Tuyen Quang Province from tradition to change. Traditional scope limited is
period before 1986; Changed period is from innovation in 1986 until now and
especially is from 1999 when available of Na Hang.
4. Methodology and research method
4.1. Basis of methodology
In order to carry out this thesis, the author bases on opinion of historic materialism
and dialectical materialism of Marxism – Leninism, Hochiminh ideology about matters
of ethnic, culture to interprete things, phenomenas in life circle Ritual of Ethnic Tay in
specific system and circumstance, with the interaction and constant changes. The thesis
uses theory basis of speciality, theories of suitable approach to make clear matters in
culture of ethnic group via system of Rituals in life circle of Ethnic Tay in Na Hang
under view of ethnology/anthropology.
4.2. Research method
The thesis uses specific research methods as below:
- Collecting, comprehensing and inheriting available documents;
- Field research method of ethnology/anthropology.
-Practical investigation method: In this method, Researcher researches field
times from 2015 – 2018 at Na Hang town; communes: Sinh Long; Thượng Giáp; Côn
Lôn;Hồng Thái; Khau Tình.
At this place, researcher focuses on interviewing deeply and discussing team
specifically as below: Leaders of town/commune; leaders of village and cluster; People
are Tay ethnic people in town and commune; Shaman.
- Specialist method;
- Comparative method.
5. New contribution on science of the thesis
The thesis is a comprehensive, overal, systematic and deep research work under view of
anthropology about Ritual in life circle of Ethnic Tay in Na Hang district, Tuyen Quan
province. On the basis of data, the thesis contributes to understand more about cultural
features of Ethnic Tay in Na Hang via Rituals of life circle. The thesis has shown the

changes of Ritual in life circle of Ethnic Tay in Na Hang under the impact of Innovation
process and cultural interchange. Simultaneously via system of Rituals in life circle, the
thesis supplies data for Ethnic Tay and locals to see cultural value need to be preserved
and promoted, limit the advantages, unsuitable features of Rituals in life circle of Ethnic
Tay in Na Hang, Tuyen Quang province currently.
6. Practical and theoretical meaning of the thesis
6.1. Theoretical meaning of the thesis
Research result of the thesis contributes to complete theoretical matters and
Rituals in life circle of Ethnic Tay in Vietnam, point out expression, elements affected
to these Rituals.
6.2. Practical meaning of the thesis
Research result of the thesis can be referent document in researching and
teaching Rituals in life circle of Ethnic Tay in training facilities currently.
Research result of the thesis also can be referent docuemnt for local leaders
where Ethnic Tay is living, first of all, being managers of cultural industry to promote

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good culture values of Rituals in life circle of Ethnic Tay, limit negative expression
which is not suitable in life circle Rituals of Ethnic Tay in Na Hang, Tuyen Quang
province particularly and in the Northern generally.
7. The structure of the thesis
Out of introduction, conclusion, referent document and annex including 5
chapters: Chapter 1: Overall research situation, theoretical basis and overview of
research region; Chapter 2: Rituals of birth and nursing children; Chapter 3: Marriage
Ritual of Ethnic Tay; Chapter 4: Funeral Ritual of Ethnic Tay; Chapter 5. Changes of
life circle Ritual and some comments.
Chapter 1
OVERVIEW OF RESEARCH SITUATION, THEORETICAL BASIS AND

OVERALL OF RESEARCH REGION
1.1. Overview of research situation
1.1.1. Researches of foreign scholars about Ethnic Tay
From the past, Chinese history mentioned to ethnic groups belonging to Tay –
Thai linguistic group, in which of Ethnic Tay in Vietnam. Modern nearby age, Chinese
scholars mainly focus on researching history of establishment and development of
ethnic group, meanwhile less concern to aspects of culture of ethnic group as well as
communication, acculturation between ethnic groups. From the beginning of XX
century, some Western scholars started researching about aspects as history, language,
culture… of ethnic group belonging to Choang – Dong language in China and Tay –
Thai ethnic group in Vietnam. It was remarkable that in the 60s – 70s of XX century,
ethnologists of Xo Viet as IU. Bromlei, N. Cheboksarov, M. Kriucov…had made some
research and published some presses, in which mentioned to Tay ethnic group people.
1.1.2. Researches of domestic authors about Ethnic Tay
From the 60s of XX century, many Vietnamese ethnologists have researched deeply
about Tay ethnic people from view of different majors. This research could be divided to
research upon main directions as below:
- Comprehensive research direction about Ethnic Tay: These research works
mention quite overall about natural geography condition, history of this ethnic group,
economic, cultural and social features of Ethnic Tay of author Be Viet Dang, La Van
Lo, Ha Van Thu, Nguyen Chi Huyen.
- Research about language of Tay ethnic people: It can give out some typical works
about Tay – Nung language and Vietnamese of Nguyen Ham Duong and Nguyen Thien Giap,
Nong Quoc Chan, Ma The Dan, Hoang Van Ma, Luc Van Pao, Hoang Chi, Trieu An, Hoang
Quyet, Phuong Bang…
- Researching, collecting, introducing about Tay and Nung folk culture of
Hoang Quyet and his copartners; Trieu An, Phuong Bang, Luc Van Pao, Hoang Van
Pao, Nguyen Huy Hong, Nguyen Thi Yen Vi Hong… ,
1.1.3. Researches about Ritual in life circle of Ethnic Tay
When doing research about Ritual in life circle of Ethnic Tay, some authors

have taken concern to funeral Ritual of this ethnic group. Those are researches of
authors La Van Lo, Dang Nghiem Van, Be Viet Dang, Khong Dien, Pham Quang Hoan,
Nguyen Quang Huy, Nguyen Ngoc Anh, Ha Van Thu, Hoang Quyet, Do Thuy Binh, Ha
Van Vien, Luong Van Bao, Lam Xuan Dinh, Trieu Kim Van, Ban Tuan Nang, Dam Thi
Uyen, Hoang Thi Lan, Hoang Tuan Nam, Nguyen Thi Ngan, Hoang Luong, Nguyen

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Thi Yen, Vuong Hung, Nong Vinh Tuan, La Cong Y, Nguyen Ngoc Thanh, Ngo Thi
Trang, Pham Thi Hang, Nguyen Linh Huong, Luc Manh Hung, Hoang Thi Hoi, Ho Sy
Lap, Tran Duc Tung, Nguyen Manh Tien… From analyzing above some research
works can take some comments as below:
There are many research works mentioned to culture, in which there are life circle
Rituals of minority ethnic groups in the Northern, in which available of Ethnic Tay.
These researches mainly from Vietnamese authors with a few foreign research works.
Many researches discovering about economic, cultural life and living condition of Tay
ethnic. Some researches discover one aspect of cultural life of tay ethnic, a Ritual in life
circle of Ethnic Tay. Just few researches fully understand Rituals in life circle of Tay
ethnic group.
Researches about Ethnic Tay in Tuyen Quang are just few, especially there are not
any researches discovering sharply from the view of anthropological science about life
Rituals of Ethnic Tay in Na Hang district, Tuyen Quang province. This is space to do
research in this thesis.
1.2. Theoretical basis of the thesis
1.2.1. Some basic concepts
In the frame of the thesis, Researcher has interpreted, made clear some
concepts as: Ritual; Life circle Ritual; Ritual in life circle; Giving birt; Ritual of birth;
Marriage habbit; Funeral, Funeral Ritual.
1.2.2. Research theories

Researcher has used three theories such as: Theory about Ritual of change, Theory
about cultural identity of Ethnic Tay. These theories have bên applied reasonably in
chapters of the thesis.
1.3. Overall about Tuyen Quang, Na Hang and Tay peole in Na Hang, Tuyen Quang
1.3.1. Overall about Tuyen Quang, Tay ethnic group in Tuyen Quang
Tuyen Quang lies in the mountaneous area the North, located from 22°42’
North latitude, from 104°50' to 105°36' East Longtitude. Topography of Tuyen Quang
is divided by system of dense rivers, row and row mountains, deep valley.
About Ethnic Tay in Tuyen Quang: Tay is an ethnic group with longest
residence in Tuyen Quang. Ethnic Tay in Tuyen Quang has the second crowded
population after Kinh people. According to Population and House Investigation in
2009, total Ethnic Tay in Tuyen Quang is 185,464 peole, accounting for 25,5% population
of province and 22,5% total Ethnic Tay in Tuyen Quang province, in which, Na Hang and
Son Duong with quantity of Ethnic Tay is fairly crowded.
1.3.2. Overall about Na Hang and Tay ethnic group in Na Hang
Na Hang is a highland district in the North of Tuyen Quang province with
natural area of 146.368 ha, in which, there are 7.257,42 ha agricultural land; 85.665,38
ha forestry land, the rest is rock mountain, river and other specialized land. Na Hang is
resident area of many ethnic groups. Until 2010, population of district was 60,151
people, living in 17 communes, towns in which Tay ethnic group accounts for 55.18%,
Dao 25.72%, Kinh 10.11%, Hmông 7.52%.
Conclusion of Chapter I.
Until now, there are many research works mentioned to culture, in which, there
are life circle Rituals of minority ethnic group in the North of country, in which of Tay

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ethnic group. These researches are major from Vietnamese authors, with few research
works of foreign authors.

Many researches study about economic, cultural life adn living condition, one
Ritual in life circle of Ethnic Tay in general. However, There are not many research
works, full study about Ritual in life circle of Tay ethnic group. Researches about
Ethnic Tay in Tuyen Quang, but few researches about Na Hang, especially deep
researches from view of anthropology about life circle Rituals of Ethnic Tay in Na
Hang district, Tuyen Quang. This is space for the thesis to do research deeply.
The thesis has determined and made clear connotation of some instrument concepts in relation,
as well as choosen and applied some research theories: Theory about change Ritual; Theory of
change and acculculture; Theory about cultural identity of ethnic group;
In various picture about components of ethnic group in Tuyen Quang, Ethnic
Tay in Na Hang is formed from different parts, residence at valley areas, along
rivers, streams. They mainly base on planting water rice, combining with feeding
poultry, cattle, doing handicraft, exploiting natural resources in the forest, under
river, stream. Additionally, they plant some industrial trees, aquaculture in Na
Hang hydroelectricity reservoir.
Until now, Ethnic Tay in Na Hang is always aware of preserving cultural elements of
ethnic group in arranging village, building house, processing food and drink, practising
traditional Rituals, festivals, belief... All those cultural features have been creating own
identity of Ethnic Tay to distinguish with other ethnic groups in Tuyen Quang as well as
other ethnic groups in community of Vietnamese ethnic groups unified in diversity.
Chapter 2
RITUAL OF GIVING BIRTH AND RAISING CHILDREN
2.1. Notion of Ethnic Tay on children
2.1.1. Notion of Ethnic Tay on children in general
Likely other ethnic groups in Vietnam, Ethnic Tay in general, Ethnic Tay in
Na Hang in particular highly appreciate meaning of children in family’s life. Result of
deep interview shows that Ethnic Tay in Na Hang say that one of the most important
function of family is giving birht. Giving birth is to maintain lineage.
So, Ethnic Tay not only notion that marriage must have children but also have
many children. In their traditional notion of Ethnic Tay, the ideology “a large family

with many children and grandchildren” is glory and great happiness.
2.1.2.Notion of Ethnic Tay about son
With Tay families in Na Hang, notion about son in family has special meaning.
Deep interview result of Tay families in Na hang show that son not only help maintain the
lineage but also determine equal position of families in the society.
2.2. Belief basis of Ritual of birth
2.2.1. Habit of taking care of women in pregnant period
2.2.1.1. Guessing about giving birth and taking care of pregancy.
During pregnant period, Tay families in Na Hang often take a concern
whether baby was born to be son or girl. The reason for this existence due to many
families still are affected by ideology of giving son birth, ideology of male chauvinism
in life of Ethnic Tay.
Toghether with considering mother of son or girl, Tay families in Na Hang also
take a concern to baby’s health right from time baby just is formed in her abdomen.

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Ethnic Tay think thant baby needs to be taken care right time baby in mother’s
abdomen. This notion is suitble with requirement of taking care of baby and mother
according to modern science.
2.2.1.2.Habit of taking care of pregnant women
Taking care of fetus as well as pregnant woman of Ethnic Tay starts from
woman herself. Tay woman must abstain from unsuitable foods or daily works. During
pregant time, women often look for some families with many children and
grandchildren and families which are easy to give birth and easy to raise children, they
shall come to steal drawstring from dress to tie into her belly and wish an advantageous
confinement, and simple raising. Before giving birth a short time, they often beg for a
shirt, diaper, hat from women who are easy to give birth to hope their baby good eating
and growth.

2.2.1.3. Habit of astaining with pregnant woman
When Tay women are pregnant, they only mention to eating to ensure for good
baby, but also must be careful when doing jobs in production and daily activities. When
bringing pregnancy, Ethnic Tay avoid do heavy works as carriage. If apprearing funeral,
pregnant women should not come there to avoid cold air affecting to the health of fetus.
2.2.2. Habit and Ritual of giving birth of Ethnic Tay
2.2.2.1.Ritual of praying for peace.
Thoroughout factual survey, out of material preparation, family and pregnant
woman herself must prepare carefully about spirit to avoid risk. Normally before giving
birth, family shall prepare celebration of month to pray for mother and baby being
carried out at her own house. Possesty includes sticky rice, wine, chicken, two bowls of
yellow and blue water (yellow water presents for daughter, blue water presents for son),
two flowers of one white and one red (white flower presents for son and red one
presents for daughter). In different regions with difference about possesty.
Shaman shall carry out Ritual of pray for mother and baby. Shaman shall
worship and submit ancestor, Midwife prays for giving baby safely and granting son or
daughter.
2.2.2.2. Habit, Ritual for woman before and after giving baby
Ethnic Tay in Na Hang previously had custom of thanking to experienced one to help.
Midwife sits by pregnant woman until the baby was born.
When woman starts having travail, mother in law or sister in law shall boil water
and let’s it warm (without adding unboiling water), prepare a 20cm length bamboo stick
with sharpening to cut navel for baby, one silk thread as long as one span. Ethnic Tay
do not cut navel by knife because they are afraid that child becomes stubborn and
difficult to teach.
Ritual after giving birth:
-Ritual of cutting navel for child.
After being born, the child is cutted navel by bamboo stick. According to folk notion of
Ethnic Tay, navel is resident place of baby’s soul, so cutting navel and preserving
umbilical cord is very important, affected directly to baby’s life after that. Navel is long

– cut to help baby avoid enuresis. After cutting navel, the baby is cleaned by warm
water and wrapped by paper.
In culture of Ethnic Tay, placenta is very important so Ethnic Tay abstain from
throwing away placenta. Tay families are used to be careful in keeping placenta.

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-Ritual of notifying the born of baby: After being born, Tay families shall carry
out Ritual of notifying the born of baby with meaning of notifying other people that
family is having woman in childbirth and not allow outsiders to come in to avoid
outsiders bring poisonous spirit and make baby cry and get sick.
- Ritual of taking care of mother and baby after being born: Right after giving, mother
must drink a bowl of medicine by root of persicaria odorata and eat a hot bowl of rice
with chicken cooking with ginger, turmetric, a bowl of sauropus androgynus soup to
improve her health and avoid postpatum. The first meal after giving birth, mother is
allowed to eat one bowl of rice for body to be light, and mother uses sticky rice meals
after to have much milk for baby. Mother just only eat young hens and eat lean, avoid
old hens, capons to avoid backache. Rice and soup of pregnant woman are cooked
separately and eat when heat.
2.2.2.3.Ritual of out of confinement and Midwife wornship and giving name for
child: Out of 40 days confinement, at the final day of out of confinement it is
considered to be best day of baby. On this day, family shall carry out Ritual of out of
confinement for baby. Family must pick up Mrs. Then come home to do Ritual and visit
altar with the purpose of dispelling impurity out of home, pulling up Tet pole to throw
away and submit ancestor for adding one more granchild so that ancestor can protect
and help for baby to be healthier and more growth. In order to do Ritual of out of
confinement, family must prepare one saucepan of pomelo, plum, peach leaves water
for Mrs then to do necessary Rituals.
Family also has to use brocade fabric and black dyed fabric to cut, sew, suture

and make sling. If relatives can not knit, they can get the support from brothers, sisters
or any other relatives. Out of 40days, baby’s mother or relatives can use this sling to
carry baby to visit other families in the village.
- Ritual of worshiping Mrs. Midlife and giving name for baby: For Ethnic Tay,
Ritual of worshiping Midlife is an important one, any family after confinement must do
worship. This is thanksgiving Mrs. Hoa who has dispensed children for their family and
support mother and baby to be safe birth and simultaneously is Ritual of giving name
for child. So, worshipping Mrs. Midlife is organized lavishly with the participation of
many people in the family and friends, neighbors, etc... Shaman shall do the worship of
Mrs. Midlife, Shaman shall come to own house to do worship of Mrs. Midlife very
carefully and fussily.
2.2.2.4.Ritual for woman who is difficult in giving birth: In the event of
difficulty in giving birth, placenta is difficult to take out, Ethnic Tay shall solve as
below: Previously without clinics, hostipals, Ethnic Tay almost deliver by themselve
without midwife. When giving the first baby or in the event of difficulty in giving baby,
they invite experienced midwife to help or invite highly qualified shaman to make
amulets
2.3. Taking care and raising a child
For Ethnic Tay, Preparing clothes for child in advance is unlucky, so after
giving baby safely for three days, family just make diaper, clothes. Child is raised
totally by mother’s milk in first months/years of the life. Ethnic Tay shall not quit
mother’s milk but raise by mother’s milk when baby gets three years old.
Ritual of full month is carried out for either son or daughterm, but Ritual of full
year is just organized for son. Period from 3 to 12 years old is period of learning and

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discovering the world. Children from 6 – 7 years old have been taught to take care of
their younger brothers and sisters, carrying water, picking vegetable. Girls from 9- 10

years old follow mothers to replant or help father herd buffalo. According to notion of
Ethnic Tay, 12 year – old children is out of old age, 14 years old is considered to be
adult. Before 1980s, many families worried about marrying childrend off since they
ware 13 – 14 years old. So, teaching way of human behavior, way of working for
children is highly respected.
Conclusion of chapter 2
Ethnic Tay in Na Hang have notions about children upon both tradition of
Vietnamese and own features of our nation. Ethnic Tay think that getting marriage,
starting a family must give baby. Woman getting marriage without giving baby shall be
considered to be abnormal, unfortunate. The remarkable point is that Tay families wish
to have many children and they think that this is the happiness of family and origin.
According to th notion of Ethnic Tay about children with important meaning to
woman. It is considered to be prerequisite for woman to become an official member of
family, determine the position of family, origin and community. Ethnic Tay think that
families must have son. Son is person to perpetuate family lineage So in the life of
Ethnic Tay, especially, tradition has created high pressure on many women who are not
given a son birth.
Ethnic Tay especially concern to habits, Rituals during pregnant time and giving
birth. Right as pregnant time, woman receive many special concern of family to take
care of fetus as well as health of mother.
Tay families during process of giving birth, taking care and raising children
carry out many customs and habits, those Rituals contain cultural values of ethnic
community with the purpose for mother to be safe when giving birth, babies shall be
healthy. Besides of normal Rituals that children must experience like Ritual of
worshipping midlife, Ritual of putting name, etc… especial Rituals to pregnant women
who seem not healthy, babies are not healthy and need to get support of a supernatural
world, that is mother Hoa – a person that Ethnic Tay think to be mother of reproduction,
has an important role in deciding having child and how are children. So, the role of
shamanm, Mr. and Mrs then are considered to be important.
Rituals of giving birth and teaching children currently have certain changes.

Unsuitable customs and Rituals have been changed to adapt to current life.
.
Chapter 3
RITUAL OF MARRIAGE OF ETHNIC TAY
3.1. Notion of Ethnic Tay about marriage
According to notion of Ethnic Tay, marriage not only is element to maintain
and develop the lineage, to express the loving between man and woman but also reflect
moral values of ethnic group. Getting marriage is considered to be important landmark
to prove that boy and girl have been adult, have right to participate in meetings of
village, origin, right to express their ideas. According to Ethnic Tay, a beautiful
marriage, a happy couple must be suitable alliance about family, origin, both are
healthy, equal qualification, they must be united and must discuss any matters in daily
life.
3.1.1.Standard of choosing husband and wife of Ethnic Tay

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- Standard of choosing wife:
Standards of choosing wife of Ethnic Tay in Na Hang is to choose strong, work
hard, gentle speaking and resourceful girl. This standards origin from resident
environment in moutainous areas and production activities of families. Besides
standards about health, hard – work, girls need some other characters as: Polite
speaking, good behavior to parent in law and relatives and other people in the village.
An other necessary character of future wife is know how to make embroidery, sew.
- Standard of choosing husband: Standard of choosing son – in – law, choosing
husband is concerned, paid attention by Tay families in Na Hang. Choosing son – in –
law starts from role of man in family. In traditional society of Ethnic Tay, ideal
husband is a strong, hardworking man, he loves his wife and children, know how to
behave well with relatives, parents, sisters and brothers of wife’s family. Tay family

follows patrilineality, so role of man in family is very important. Man is breadwinner of
family. So girl’s family must choose son – in – law very carefully with good nature,
hardworking and gentle. For girls, those boys must be the ones that they love and
respect, they just can live happily.
- Criteria of marriage age: Previously, Ethnic Tay in Na Hang, as well as Ethnic Tay
in general think that each person at certain age must get married. Those not comply
that rule often is “abnormal”.
Ethnic Tay carry out rule of one husband - one wife and faithful marriage. It
can be said that this is a humanistic notion of Ethnic Tay. Altruistic, sociable, equal
characters help couple love, sympathize and share life with eachother more. Most of
Tay man are not patriarcal, responsible, woman are hardworking, capable, handled all
works in the family.
Form of key marriage of Ethnic Tay is arranged marriage. Nowaday, this form
has changed but it still complies the above form of marriage despite of being freely
learnt if considering carefully.
3.2. Marriage principle of Ethnic Tay
3.2.1.Exogamous principle of origin
People called consanguinity, relative are not allowed to get marriage with
eachother. Marriage is allowed when girl and boy are far from 5 lives. In order to
avoid violating exogamous principle of the origin, when children get adult, parent and
relative must be responsible for telling them who they can get married or not. Ethnic
Tay in Na Hang connect inbreeding marriage with spirit. So, if marriage between
members in the origin happen, punishment is very heavy for this.
3.2.2.Resident principle after getting marriage
Ethnic Tay in Na Hang, there are two resident forms of marriage as: Form of
own residence (at husband’s house): After getting marriage, young couple shall not stay
nor at husband’s house or wife’s house but live at their own house; Form of living with
wife’s house. This case just happens when wife’s family does not have any brothers or
wife’s family wants to get son – in – law to help their works…In this case, son – in –
law and wife shall give birth and live toghether with wife’s house, it means to become

member of wife’s family, regardless of living with parent in law or separately.
3.3. Customs and Rituals of Tay’s marriage
All Rituals in marriage of Ethnic Tay as: Ritual in girl’s house before
marriage: Proposal, engagement, getting number; Wedding Ritual: Submitting wedding

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present at wife’s house; Asking for the bride, picking up the bride, worship the ancestor
and Ritual of welcoming the bride; Ritual after wedding as: Ritual of Newly-weds’
first visit to the briede’s family,...Marriage Ritual of Ethnic Tay is still carried out upon
the tradition, it means that marriage Rituals of Ethnic Tay fully comply traditional
Rituals. Procedures in marriage Ritual of Ethnic Tay are carried out upon certain frames
with specific regulations that everyone must comply. These Rituals are carried out at
houseowner in many hours by Shaman. So, worshipping ancestor in marriage Ritual is
own identity in culture of Ethnic Tay.
3.3.1.Marriage Rituals of Ethnic Tay
For Ethnic Tay in Na Hang, marriage is an important work in life. So, Ethnic
Tay extremely pay attention to Rituals of marriage.
3.3.2.1. Ritual at bride’ family before wedding
- Ritual of proposal, seeing face and asking for number
According to tradition, Ethnic Tay have custom of proposal, seeing face, and
asking for number. This custom is common custom of Ethnic Tay in Tuyen Quang.
Proposal, seeing face, asking for number are normal jobs of two families with previous
relation. Espousing children is job of two families themselve agree with eachother.
Asking wife for son is an active job of family with son.
In the culture of Ethnic Tay, proposal, seeing face and asking for number often
is carried out at night. Because, people think that they have not known the idea of girl
and her family, so the Ritual of proposal normally is organized at night so that
neighbors can not know, avoid bad reputation for both boy and girl after because the

fate has decisive role. This Ritual is not fixed but can be carried out all year at anytime
when family want and only need to avoid bad days in year.
3.4.2.Ritual of engagement, asking for wedding presents of Ethnic Tay: According to
custom of Ethnic Tay, after collating date, month, year of born whether they are
matched and build husband and wife relation of two children. Boy’s family actively
comes to girl’s family to do engagement and officially establish intermarriage. Ritual of
engagement of Ethnic Tay in Na Hang often has one representative, but there are many
Rituals of engagement which are organized with many people including: the same
position with parent, sisters and brothers, grandchildren, friends. Possesty minimum to
do engagement including 2 capons, two liters of wine, 2kgs of rice,betel and areca, tea
and cigarette, makhokar, candy. After engagement, boy’s family and girl’s family do
asking for wedding presents. Girl’ family asks for presents as pig, chicken, trung cake,
day cake, wine, rice to make the wedding.
3.4.3.Organizing wedding: Ethnic Tay often organize wedding from August to December
(Lunar callendar) because they think that this time is cool, not hot and not busy because
crops have just been havested but less organized from March to July. Before wedding, boy’s
family must prepare full presents during time from 2 – 3 years, they will be prepared during
year with wealthier families. When presents are full, boy’s family shall notify girl’s family in
advance from 15 days to one month to prepare for wedding. During this time, boy’s family
must submit fully wedding presents as agreed before for girl’s family.
Rituals before wedding shall be organized after Ritual of engagement of Ethnic
Tay in Na Hang including: Ritual of receiving intermarriage, bridegroom presents
relative, presents and quantity must have in wedding day (called declaration).

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Preparation for wedding or Ethnic Tay in Na Hang must be prepared very carefully with
the support of many people in family, relative.
3.4.4.Eating and drinking in wedding: Wedding of Ethnic Tay in tradition as well as

nowadays still remains many special food, reflecting material and spiritual life of local
residents. This is traditional food of Ethnic Tay as: constarch soup, forestry banana
flower salad, ginger soup, bamboo roll, stuffed bamboo, roask pork, khau nhuc. Food is
symbol for five basic elements yin – yang and wine is unable to be missed in wedding
party of Tay ethnic group. Wine is special food culture and attached with life of ethnic
group for a longtime. So, Ethnic Tay go to wedding means they go to drink wine.
Conclusion chapter 3
Wedding or Ethnic Tay shows deeply cultural identity of ethnic group, it
clearly displays via traditional Rituals. There are many Rituals with especially
important meaning containing living idea, cultural history of ethnic group. Besides
credence elements, Rituals in marriage express sharp education meaning.
Marriage of Ethnic Tay in Na Hang, many Rituals are carried out by two
families of boy and girl, each Ritual expresses cultural value of Ethnic Tay.
Thoroughout Rituals of marriage, relations of each member in family, community are
expressed and displayed, it proves for community relation, closed society and
responsibility, mutual support.
Currently, Ritual in marriage of Ethnic Tay has suitable changes with the
development of modern life. However, many couples can not get married with
eachother. So, Rituals are cut down many, asking for presents in many families is just
for procedure. However, Rituals in marriage of Ethnic Tay are still maintained and
preserved with deeply cultural identity. Those are beautiful features in culture of ethnic
group which need to be preserved and promoted in modern life.
Chapter 4
FUNERAL RITUAL OF ETHNIC TAY
4.1. Notion about life, death and soul
Tay ethnic group in Na Hang think that every people has their own soul, body
and soul in combination, these exist and adhere when alive, and they shall separate from
body, the body immerses into ashes but soul is existing and transfering to other world
(invisible world) or called ghost world, the hell. Ethnic Tay believe that the world has
soul, the soul existes when death. That soul shall fly to three places (or called three

worlds): The first place, soul flies to heaven; the second place, soul comes back with
ancestor and the third, soul stays at home with grandchildren. According to notion of
Ethnic Tay, soul stays at height, when soul comes to the heaven, on cloud layers “white
cloud speading”, and if go there must pass over many sky layers. And one other
destination of soul is ancestor. Herely, the road that soul coming back is similar to the
road of coming back home when mother is back home from field, searching for dry
wood. That road goes through field, rice field, climes mountain and gorge. The road
also has place to use trees for tight, use trees as yoke.
When talking about space of universe, in the thought of Ethnic Tay in Na Hang,
the worlds that death come: Human is living there with birds, trees and other activities
and each world has different relations.
Sky world (called Muong Troi), where is the residence of soul according to the
immagine of Ethnic Tay including many different layers, the highest layer of universe is

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the place of king, buddha, bodhisattva, Nam Tao, Bac Dau, hang khien king, Mommy
Hoa, and fairies. This world has supreme power and decise matters related to lives or
death and fate of human being. Under Muong Troi is Dam, this is the world of ancestor
of origins of Ethnic Tay after death.
4.2. Notion about soul and spirit of human
It is an ethnic group of credence, belief to believe in spiritual things, Ethnic Tay
think that all things, all species are born by Luong Budda, they all have soul, so
creatures and animals and human being are born, grow to be healthy or sick all decided
by gods. Ethnic Tay called soul of alive people to be khoăn, dead people to be phi. Soul
is gods belonging lunar and flies to sky when death, cadence belongs to solar, these
shall stay with body when death. According to notion of Ethnic Tay, human being
exists 12 souls, each soul stays at a place in the body to protect those organs. Ethnic Tay
also call soul of human to be con hon (soul), one stays at the top of head, one stays at

the barehead, two stay at eyes and two stay at shoulder, two stay at two arms, two stay
at feet, one stays at neck and other at abdomen. When 12 souls fix to stay at right place,
those people shall be strong, if one of them stays not right place, or can go wander
somewhere, human get sick or tired.
4.3. Kinds of funeral
Origining from notion that death means to be come ghost, goodbye forever
everyone to go to other world, so Ethnic Tay in Na Hang distinguish clearly different
death and equal to those are specific and suitable Rituals, mainly with three kinds of
funeral: Funeral for normal death: Funeral for unexpected death and funeral for shaman.
4.4. Order of funeral of Ethnic Tay
Ethnic Tay have two kinds of ghost are fresh ghost and dry ghost.
Ritual of fresh ghost is Ritual of bringing death to bury, Ritual of dry ghost is
Ritual of breaking prison to farewell dead person reuniting with ancestor. Family with
good condition shall do bury in advance, and make party of ghost later called dry ghost.
4.4.1.1. Ritual before burying: Praying for soul of old person before death: When
grandparent, parent are heavy sick, the oldest son in the family shall call grandchildren
back home to gather, invite headman of the origin to come for dicussion to prepare
procedure for death, families shall make a meal tray and invite shaman to make soul.
When meal tray is put on the altar, shaman starts singing to invite soul of ancestors to
have meal, gods, allah and other souls support for sick persons to quickly recover.
4.4.1.2.Ritual of preparing for death and inviting shaman: In Na Hang, when
there are some death, grandchildren shall not be allowed to cry immediately, because,
Ethnic Tay think that soul shall fly and scatter without being back with ancestor if
crying immediately. The oldest son in the family shall do massage adjust arms and legs
for death to be straight. Swipe eyes, cut hair, repair moutstache for father or bob hair.
Children in family shall boil grapefruit water to clean body for death with meaning that
body and soul of death shall be cool. Children shall take a white string to tie two knees
and two big toes of death, wear clothes, wear fabric shoes put in the mouth of death a
silver coin. When putting silver coin into mouth of death, the son must wishper with
death that this is coin of grandchildren giving parent and do not answer if someone ask

along the road, if not coin shall be lost.
In order to carry out well their jobs, Ethnic Tay compulsory rgulation to shaman
that shaman must incante, seal to prevent evil ghost, incense to submit ancestor and

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father of job to assign ghost soldiers for help before going out of home, shaman himself
must turn an oil lamp on, this light must burn during the time the shaman officiates and
come back home. When going out of house, the shaman must himself close the door,
wait for him out of home, relative just open the door to operate normally.
The person who pick up Mr. Tao must carry props ahead, on the way, shaman
must both incante and press knuckles with meaning of enchangting himself, win ghost’s
souls wandering on the road.
Shaman incantes to issue the happiness for grandchildren to collect death’s soul
into home, and put a colorful flag at the gate or door to notify funeral. And then shaman
goes straight to place of dead person, and unveils the curtain and says goodbye dead
person, then he goes to place of preparing for setting altar, he shall spell letter “Dai”,
before he spells for angles each angle with “Hoa” and at the middle of mat is letter
“Nhat” so that ghosts can not come to disturb when he is officiating.
4.4.1.3. Preparing material for Ritual of funeral: Previously, When there is long
– sick person that can not passover, descendants must prepare conffin. Coffin is made
by six plates of wood matching toghether, cooking dioscorea cirrhoza and pounding
sticky rice to get plastic powder closed all angles of coffin. Ethnic Tay herely do not
nail into coffin. Nowadays, people mostly buy coffin. Besides, relatives must prepare
food as chicken, pig, wine, sticky rice, rice, cakes all kind… votive, zamioculcas
zamiifolia, blanket, mat… in colorful paper with many types of pattern. If fresh funeral
combines with dry funeral, family must prepare catafalque for death. After solving all
procedures before laying in coffin, chicken and pig shall be slaughtered for
worshipping.

4.4.1.4. Procedure of washing for death: Washing for death is an indispensable
formality to death. Because, before going to other world, body of death must be clean to
wash all dust so that dead person is not attached to real world and comfortable to go to
other world. In Na Hang, family having dead person shall boil a water pan including
grapefruit, lemon, apple leaves and heat a steel or stone to the door for shaman to do
procedure to wash the dirt and remove bad air to open way for shaman and soldiers
coming home.
4.4.1.5. Mouring – wearing Ritual: Shaman shall do mouring – wearing Ritual
for children and grandchildren. Before doing mouring – wearing for children and
granchildren to wear funeral clothes, accordingly, woman wear long shirt funeral
peeling insideout in white, wearing head with scraft (funeral scraft is sewn from a white
cloth length 1.5m folding to creat a hat at the middle, two sides are strips, one is short
and others is long, hat is sewn by seven stitches or nine stitches depending on head one
is man or woman, and all children must be bare feet. Shirt is long to knees without
button, two laps are kept by white belt, fringe and arm must be non – stitching. Man
wear short funeral clothes with fabric belt, right hip wears a sharp knife, head wears
straw round with white scraft, white pants, and use a cane. Clothes almost peel
insideout off, shirt of son, son – in – law is short without button, and almost clothes and
belt must be white.
4.4.1.6. Ritual of shroud: Shaman shall consider date of birth and date/hour of
death to choose good hour for shrouding. During doing shroud, children and
grandchildren of incompatible age with dead one must keep avoid at the time of
shrouding. Descendants are not allowed to cry to avoid tear dropping down death one or

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dropping into coffin and make soul of dead one goes with death.
In order to do Ritual of laying into coffin, Master. Tao must carry Ritual of
calling soul before laying in coffin in advance. Gong and drum are operated, Mr. Tao

does the spell into coffin, he just take the card and suck wine, other hand takes
grapefruit leaves to flake into the space and draw name and age, origin of death and
then spout into coffin. Following is Ritual of spreading ash.
Laying a rice bowl and an egg putting on a chopstick sharptened to create
fringes on the coffin. Lid of coffin is covered and bolted by bamboo or bamboo nail.
Depending on each origin that coffin shall be placed differently. Some origins place
according to direction of altar, some origins place according to direction of ridge.
Despite of placing upon any directions, position of coffin is placed at the middle of the
house. Above top of coffin is altar with picture and incense bowl, fruits. Visitors shall
incense at this altar.
Before doing the Ritual of farewell the death, descendence in the family shall
prepare a tray of meal to invite death. This is considered to be final meal of the death. After
Shaman does officiation to invite the final meal, Mr. Bo Thuy shall do officiation to farewell
gods who guard the door at the altar out of house’ gable. Shaman shall pray to farewell gods
of guarding doors and fire all votive.
And then he comes in home, does the Ritual to offer house for death. Shaman
finishes officating, descendence shall bring catafalque to burn. Next, shaman shall
invite masters, ghost soldiers to follow to farewell the death.
4.5. Procedure of burying the death.
4.5.1.Procedure of farewelling: At the time of burying the death, Master. Bo
Thuy shall take the flag, next is Master. Mo, drum and trumpet go ahead, following, the
oldest son wears ancestral tablet, a grandchildren in the origin shall hold a torch and
then move to a neighbor (without any relative relation with the death) one hand holds
two alive chickens, other hand holds votive, coffin is carried behind and behind the
coffin is daughters, daughters in law, grandchildren, etc...
Before goin out of home, coffin carriers turn the head of coffin go ahead. When
going out of the gate, neighbor shall spread votive on the way to bury place. Safari
going to farewell out of the gate a short distance, daughters in law (without pregnance)
go ahead the coffin, squatting to make bridge for coffin to get over. Daughters in law
must make bridge three same times.

4.5.2.Choosing land for burying: Before choosing land for burying, Tay peole
must carry one egg and a small bamboo rod, if egg stands on the rod, it is good land, if
not they have to choose other land. Nowadays, burying death has been gathered so this
procedure does not exist.
4.5.3.Ritual of burying: When coffin is carried to bury place, Master Tao shall
turn face to house to collect souls of descendence, relatives, neighbors. After that, the
oldest son shall use the torch around the grave with intention of dispelling away soul of
diggers out of grave, and laying new mat down and then roasting the torch around to
dispel soutl of mat maker and mat buyer out of grave. Finally, coffin is just lied down.
When laying the coffin down, the oldest son shall roast the torch around the coffin to
dispel soul of alive people out of grave. Meanwhile, Master Tao and Master Mo
continue to worship. He shall collect souls of alive people, each child shall throw soil
down to grave. Turning back of children has two meanings: Firstly, parent and

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descendence shall go on their own way and far from now; secondly, in order to avoid
tear of descendence down the grave. If let’s tear down the grave, soul of alive shall
follow the death at this grave.
After filling land, people shall locate charnel – house on the grave. Inside the
charnel – house releasing two chicken, putting incense bowl, rice, wine. Three days
later, the oldest son shall open the charnel – house for two chicken out. Two these
chickens are chickens that descendence offer to the death. So, chicken is released for
free, if any family can feed if it comes to that family. But people avoid to catch two
these chickens for feeding. If catching means that he has stolen chicken of the death, it
shall the death angry, make him heavy sick even can follow the death.
After burying, Shaman shall do Ritual to collect souls of alive once more and
then turn back home. The oldest son shall take a joss stick at the grave and put on the
altar’s home. At home, Shaman shall do officitation to invite gods to use meal and

farewell them back. The funeral Ritual finishes here.
4.6. Rituals after burying the death
4.6.1.Ritual of breaking prison: Ethnic Tay in Na Hang in particular, as well
as Ethnic Tay in Tuyen Quang notion that when people die, their souls are often
confined under the hell. So, Master Tao must do this procedure to break the prison to
exculpate for soul of death, so that dead person can come back with ancestor. However,
not in the funeral: Not any funeral for dead people is also broken the prison. Some
places as Chiem Hoa, Son Duon, etc... Ritual of breaking the prison is only in Ritual of
fresh funeral in combination with dry funeral. But in Ham Yen, there must be have
Ritual of breaking the prison to redempt the death for soul of dead person.
Presents including a tray with one chicken, duck, head of pig, one bowl of rice,
a soup, a tray of rice, a basket of dầy cake, two trays at two sides, five cups of wine
displaying on rice tray. Two trays of presents and basket of day cake plugging a joss
stick. Tray of rice is also put a pink talisman folded and a silver ring. Tray of presents is
put at outside of house.
Shaman and his practitioners sit down below to worship. Shaman shall install
four bamboo sticks as small as fingers, using a white cloth spreading around, two heads
of cloths are tied with eachother (presenting for the prison). Inside laying a rectangle
talisman and a bamboo pipe to plug joss sticks, one dish. Right outside of fabric centre,
place of knot plugs a knife, the blade is up toward the sky. Around plugging joss sticks
and white strips are as small as two fingers, length 30 cm written amulets. Plugging a
flag which is cut from green, pink and yellow paper strip written amulets. Master Tao
shall take a book to worship and his practitioners shall help him burn all small white
paper strips plugging around the prison.
4.6.2.Ritual of washing to cure: Ethnic Tay in Na Hang also notions that Ethnic
Tay is for soul of death to come back with ancestor, first of all, it is necessary to
dissolve dieasese and must wash cleanly, wash off all the dust, guilties of the earth. So,
after doing Ritual of breaking prison, Master Mo shall continue to worship, Master Bo
Thuy shall use a branch of barley to immerse into a water bowl and splash around. He
keeps going and worshiping and then he takes a talisman to give the oldest son of dead

person. And then, relative shall boil oil, Oil is contained in a swung presenting for
cauldron of oil. After finishing, he sucks water, flag in hand, following is the tablet of
dead person taken by the oldest son. Shaman guides dead soul go around oil kitchen

15


three rounds according to clockwise and then spray water into boiling oil to create a big
fire, shaman shall walk through the fire, following is tablet of dead person. Repeating
three times. The third time means the last time, after walking through the fire, son
throws paper that shaman gives him previously intocauldron of oil. And then shaman
collects flag, burns all votive at altars around prison so as to finish Ritual of washing for
dead person.
4.6.3.Procedure of washing for dead soul: According to notion of Ethnic Tay in
Na Hang and Chiem Hoa, dead person wants to reunite with ancestor, that one must be
washed carefully, washing off all dust. So, during funeral Ritual must have procedure of
washing for dead soul. This procedure is carried out according to procedure of
washing for cure.
4.6.4.Ritual of defeating troops”: Ritual of “defeating troops” is Ritual of
praying gods give job, position for dead person in the other world. This Ritual takes
place at front of gate. In order to do this Ritual, descendence must prepare two wooden
logs presenting for baseball, one wooden chair with foot upto the sky presenting for
mortar (before is real mortar in wood, but now it can be replaced by wood). Presents
including a tray of rice plugging joss stick, a tray of pig head plugging joss stick and
each tray with two cups of wine. This is job of Master Bo Thuy. One hand holds flag,
other hand holds joss stick bringing to place of hanging “Minh Kinh” written position,
occupation and name of dead person.
4.6.5.Procedure of offering rice: Procedure of offering rice is carried out in
daily meal for dead person since that one die. At the time of meal, descendence sit
around coffin and cry to express the love with parents.

Procedure of first rice ritual for dead person after washing cleanly shall be rice
ritual of daughter getting married and maternal grandchild. Meal tray with rice, wine,
chicken meat, pig meat. Meal tray is carried by stroke by daughter and a woman in the
origin. When coming to nearby main door, daughter in law shall pickup meal tray.
Daughter in law bends down to touch into tray with daughter, grandaughter bringing
meal tray in house and offer to dead person. Coming house, daughter shall put meal tray
infront of coffin, everypeople shall bow to invite parent use first meal since the death
of parent. At this time, clarinet and drum ward shall continue to hit drum, blow clarinet.
Master Mo read conjuration with meaning: This is meal tray of daughter who goes to
get married far from home inviting parent. During the time Master Mo does the
procedure, descendence sit two sides of coffin crying.
4.6.6.Ritual of immolating “Hua nhàng”: This is immolation Ritual of neighbor,
descendence, relatives of internal and external parties for dead person. Hua nhàng must
follow the certain orders as below:
Hua nhàng is Ritual of neighbor in the village. This Ritual often led by head of village
with meaning that even people dead or alive also need to have neighbors, this Ritual is
to open road for next hua nhàng. Kha po – Kha me is Ritual of internal and external
brothers and sisters of dead person. Buong Lang is Ritual of cousin, aunt, grandchildren
of wife of dead person.
Conclusion of chapter 4
Ethnic Tay in Na Hang notions that human have two parts: body and soul.
When one is dead, it does not mean that the life is finished. Soul of death shall go to
three places: Heaven, ancestor and descendence. The most remarkable point is that the

16


world that dead person come back (with good life) is a wonderful world, a happy world
and forever. This notion of Ethnic Tay is affected by religion (Taoism, Confucius,
Buddhism) and folk reliefs. This notion is similar to notion of Christian, Protestantism.

So, life of human is short life, long life is life after death. When death means that
human come back with ancestor and with life in the heaven.
Due to effect of Taoism, Confucius, Buddhism and folk reliefs, Rituals in
funeral of Ethnic Tay is complicated. Implementing these Rituals require family with
dead person and their relatives must prepare carefully, solemnly and strictly as well as
cost a lot of money.
Implementing funeral Ritual, similar to Ritual of marriage is chance for
community and origin more understand, sympathize with eachother, thoroughout in
order to strengthen the spirit of unification of brothers and sisters in family, origin and
community of village.
Recently, due to the impact of social changes, of international integration,
Ritual of funeral of Ethnic Tay in Na Hang have certain changes. But in the reality,
these changes are not much, many Rituals are preserved, in which some Rituals are not
suitable with recent circumstances.

Chapter 5
CHANGES OF RITUAL OF LIFE CIRCLE AND SOME COMMENTS
5.1. Changes of life circle Rituals of Ethnic Tay
As explained as above, life circle Rituals of Ethnic Tay in Na Hang is taking
place and inherit from this generation to other generation.
Changes on Ritual of giving birth:
Almost customs, habits in Ritual of giving birth of Ethnic Tay in Na Hang are
maintained and preserved very well. Customs, habits and Rituals related to give birth
of Ethnic Tay in Na Hang less or not change.
During pregnant time, Tay woman in Na Hang must forbear very seriously,
pregnant woman avoid not to work hard to ensure safety for fetus and mother. Besides, when
pregnancy, woman must be careful when she sit down or sleep to not affect to fetus; Not
pick up fruit of trees with first fruit; not go to funeral because of being afraid of infecting
with cold air; not walk through rice motar, trough due to be afraid of misscarriage.
When family has got one pregnant, both pregnant woman and her husband

avoid to do some works like: Slaughtering animals, poultry; avoid doing evils, bad
things due to remain bad consequence for children later.
Survey result also show that some Rituals as: cecemony of worshipping
Midwife, giving name, full month, one year, receiving foster child are preserved by
Ethnic Tay in Na Hang. However, implementing these Rituals have some certain
changes to be suitable with specific circumstance of families. Organization of these
Rituals with the main purpose of collecting relatives, brothers and sisters in the origin,
this is the chance to strengthen community in the origin of Ethnic Tay.
Preserving and maintaining Rituals related to giving birth of Ethnic Tay in Na
Hang is deeply featured. However, at any aspect, some changes origin from changes of
relief basis related to give birth of Ethnic Tay in Na Hang currently.

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Some changes are changes in awareness of Ethnic Tay about children and
sons. Investigation result of the title show that 64,6% people are asked to say that there
are many changes in the notion of children and son.
For the notion about many children: Most (55,7%) Ethnic Tay is surveyed to think
that, this notion has changed. Factually, in many Tay families in Na Hang recently,
people say that it is not essential to have many children as the past. Families only have
from 1-3 children according to regulation of the Government.
For taking care of baby after giving birth also has some changes. Previously, the baby
is taken care according to folk experience, nowadays, the baby is not only taken care according
to traditional way but also taken care according to scientific method.
The research shows that trend of maintaining, practising Ritual and habit related
to give birth of Ethnic Tay in Na Hang taking place more strongly upon changes. There
are some causes as below:
Trend of preserving and practising Ritual, habit in giving birth of Ethnic Tay in
Na Hang recently taking place strongly partly due to notion, thought, habits in giving

birth deeply in mind of Ethnic Tay. On the other hand, customs in Rituals of giving
birth of Ethnic Tay in Na Hang origin from relief basis, with spiritual, so they are
durable destruction. Living condition and approaching with services of health care are
limited. This is favorable condition for traditional customs, Rituals have land to exist
and practise.
5.4.1. Changes on marriage and Rituals in marriage:
Factual survey result on changes of marriage and Ritual in marriage of Ethnic
Tay in Na Hang, changes on marriage and Ritual in marriage of Ethnic Tay in Na Hang
express at below aspects:
In the marriage of Ethnic Tay in Na Hang recently, aspect is preserved and
saved most clearly, less changes are notion on the importance of marriage. Previously
and recently, for Ethnic Tay in Na Hang, marriage is considered to be important in life,
in which, marriage of one wife – one husband, highly mention the faith in marriage is
respected by Ethnic Tay.
Besides, standards to choose bride and bridegroom according to tradition is
highly respected by Tay’s families in Na Hang. Ethnic Tay in Na Hang say that these
standards ensure for families to be happy, sustainable and to be basis for being stable in
the origin and community of village.
Some Rituals before wedding are maintained quite well. There are 60% people
who are asked to say that Ritual before wedding must follow traditional customs, less
changed.
Ritual in wedding also less change, in which, official wedding (kinh lau luong)
also is evaluated to be less changed both forciable presents ,time of delivering presents.
Customs of bride in the wedding amost do does not change, they are black clothes,
wrapped with traditional scraft. They keep the notion that the most important thing of
bride in the wedding day is to wrap scraft, wrapper, etc... with a wish and belief about
woman in new family similar to person who is choosen to wrap scraft (strong, capable,
happy family, good childred and good behavior)
5.4.2. Changes of funeral Ritual:
Survey result of change of funeral Ritual of Ethnic Tay in Na Hang recently

shows that:

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Notion on life and death of Ethnic Tay is considered to be less changed. There are
60,9% think that, notion of Ethnic Tay about life and death have less changed and not
change, ¼ other determine that there are many changes. Previously and recently, Ethnic
Tay think that human has body and soul.
Rituals before burying as: Ritual of gratitude to parent, Ritual of welcoming shaman,
Ritual of rice ritual, Ritual of farewell soul, Ritual of choosing grave, Ritual of
departing, etc… are preserved and practised very well by Ethnic Tay in Na Hang. Major
people are asked to say that these Rituals are not changed and less changed.
A good habit of Ta people in Na Hang in particular and Ethnic Tay in Na Hang
in general is habit of helping, supporting each other in funeral. This habit is assesed to
be well maintained currently.
Besides, notions and Rituals in funeral have some change remarkably.
Recently, Tay families have condition to buy available coffin replacing for going to the
forest to find big treen to make coffin; Time of taking place the funeral is shortened
from three to four days down two days and one night. This change not only reduces cost
of material for grandchildren and avoid unneccessary waste but also help to ensure
invironmenal hygiene when quickly bring dead person to bury
5.2. Positives and limits of Ritual in givign birth and raising children
-Positive:
For Ethnic Tay in Na Hang, traditional Rituals, habits, notions related to give birth
and raise children basing on folk experience are remained and continued strongly from this
generation to other generation. This is one of basis for forming cultural identity of Ethnic
Tay in Na Hang in particular and Ethnic Tay all over the country in general.
During process of pregnancy of Tay peole in Na Hang, there are many
customs, Rituals and abstrain are carried out to express folk experience, observation

about nature, society related to process of giving birth of woman. It also expresses
world outlook and notion of Ethnic Tay about relation between human - human, human
– nature, human – society and human in the flow of family, origin.
In the notion about children, Ethnic Tay think that giving birth is
responsibility and obligation of families aiming at maintaining lineage, creating the
victory, great happiness and strenth of each origin. Many children, grandchildren,
especially many sons are the happiness, pride of each family, origin. This is a suitable
notion with ethnic group that major basing on agriculture and form of cultivation is
activity of planting with much strength.
Ethnic Tay in Na Hang have many customs, habit related to take care of
woman during process of preganance with the desire of smooth, safe and all goodness
during period of pregnance. That is the concern, care about regime of food to pregnant
woman to be ensure for health and fetus good development.
The belief into Mother Hoa with Rituals of praying for safety of pregnant
woman creates spychology of comfort and belief in good things during pregnant time
for that woman and all members in family. Spychological element helps pregnant
woman to have energy to live actively.
Ritual of cutting navel, preserving umbilical cord, placenta of Ethnic Tay
reflect derise, wish of Tay families about health of baby, development and good future
of baby. Taking care of mother after giving birth as eating regime, being in childbirth

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are good customs to ensure the health of mother, so as to have good condition to take
care of baby.
Rituals of out of childbirth, worshiping Midwife, giving name, full month, one
year for baby reflect wish of family about good things for baby. In order to create the
attachment between members in community of origin.
The positiveness of feeding baby as breastfeeding in three first years have

good impact to health of baby. Because mother’ milk is the best food for baby.
- Limit: Rituals and habits of giving birth, feeding children of Ethnic Tay in Na
Hang, also have certain limits. That is:
Notion to have many children, many grandchildren are suitable with few people,
much wasteland, need human strength to conquer the nature. Recently, when the populaiton
is more developping, wasteland is more restricted and under the management of
Government, natural resources are more exhausted, giving many babies affect to economy of
households, being burden to the development of country.
Guessing gender of fetus via dream of pregnant woman inspite of basing on folk
experience but lack of scientific basis. With the notion of giving son birth to carry on
the lineage, and thought of respecting man but disdaining woman, guessing gender of
fetus is son or daughter is one of the cause impacting to behavior of family with woman
during pregnant time.
Although belief in Mother Hoa helps mother certain comfort during pregnant time,
because of much belief in mystery of supernatural one supports giving birth making pregnant
woman and members of family be passive, reduce the confidence into ability of holding the
ownership to give birth.
Notion of Ethnic Tay about cutting navel, preserving umbilical cord , placenta
express dream about good future for baby. However, if only having belief without
investment to develop capacity of children shall reduce chance of improving life quality
of future generation.
5.3. Positiveness and limit of marriage and Ritual in marriage
As well as give birth and Ritual in giving birth, marriage and Ritual in
marriage also have some positiveness and limits as below:
-Positiveness: Like common notion of many ethnic groups in Vietnam about
marriage and family, for Ethnic Tay in Na Hang, marriage is very important in life, is
method to maintian the lineage, in which, husband and wife, family are important appui
of human in life. This notion is not only suitable in the past, at the present but also is
wish of many nations and countries all over the worlds. One aspect expresses the
improvement in marriage of Ethnic Tay is that they consider very carefully blood

relation of couple before establishing marriage relation, if having origin relation, that
couple is just married when far from at least five generations. This is the right,
scientific notion of Ethnic Tay in Na Hang, avoid the danger of inbreeding in the
internal of origin and ethnic group, bad affect to lineage.
Marriage of Ethnic Tay is faithful, one wife – one husband and this notion is not
only suitable with regulation of law but also deep humanity. That is important basis to build
happiness of family.
One positive expression on Ritual of marriage of Ethnic Tay is high community.
It is expressed at the support about material and spirit of members in the origin,
community of village to family.

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- Limits: For Ethnic Tay in Na Hang, notion of married couple can live
toghether or not is due to “fate”, due to be fixed by heaven’ s will make reduction the
positiveness, prevent real love of couple at the gate of family life. Prejusdice about
“chicken ghost” and being unable to get married with members in the family, origin are
thought to have “chicken ghost” are not right notions and lack of scientific basis.
Despite of reducing the complexity in Ritual and waste of presntss during
process to marriage have created many pressure to many families of Ethnic Tay who
have economic difficulty in Na Hang recently. In traditional marriage with notion of
“purchase” has reduced real, good and romatic meanings of the marriage.
5.4. Positiveness and limits of funeral Ritual
- Positiveness: Funeral and funeral Ritual of Ethnic Tay in Na Hang express
their notion and universe. For Ethnic Tay, death doesnot mean the end but back to a
happy place where human soul exist forever. However, Ethnic Tay in Na Hang also
notions that when living in the earth, due to life of making living that human have made
many things to damage living things and everything around. So, when dead, before
coming back to forever world, soul also must experience a place called the hell to

consider guilty. If anyone really makes many crimes their souls shall be punished. This
is one of notion which help to teach people living toward good things when alive so as
to get a happy life when dead.
-Limits: Despite of funeral Rituals of Ethnic Tay in Na Hang expressing
worldlook and special universe, however, process of organizing funeral of Ethnic Tay
in Na Hang includes many Rituals with careful and prolix preparation and form. This
causes waste of material and human force for family with funeral. It is also not suitable
with requirement of civilized life, builds cultural villages accordint to regulations of the
Party and Government currently.
Notion and Rituals of Ethnic Tay to the death out of house (due to accident of
tree fallen down, vehicle accident, etc...), being afraid of death soul is not comfortable
shall come back to disturb or attract others to die or remain misfortune for family is
unscientific notion.
5.5. Some suggestions
From the results of research, the title proposes some suggestions as below:
5.5.1.For Party committee and authority of Na Hang district
Ritual in life circle of Ethnic Tay in Na Hang, Tuyen Quang province is an
action with template during life of Ethnic Tay (one life) including Ritual of giving birth,
marriage, funeral carried out according to certain order. This Ritual is a basic
component creating cultural identity of Ethnic Tay in Na Hang in particular and Ethnic
Tay in Vietnâm in general.
Besides the Party committee and authority of Na hang district also needs to
make propaganda, help families, origins of Ethnic Tay to recover limits, unsuitble
things of Ritual in life circle of Ethnic Tay with requirement of building culture in
recent circumstance, especially soul aspect of Ritual of giving birth, taking care of
baby, marriage and funeral.
5.5.2.For Party committee and authority of communes of Na Hang district
The Party Committee and authority of communes is grassroot level, nearby
families of Ethnic Tay, they understand and master Rituals in life circle of Ethnic Tay
in locals. So, The Party Committee and authority of communes have large role in

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preserving, maintaining and promoting positive, reasonable value and limit of negative
and unsuitable expressions of Ritual in life circle of Ethnic Tay in Na Hang.
5.5.3.For community of origin of Ethnic Tay in Na Hang
Community of origin of Ethnic Tay in Na Hang always has important role and
indispensable to Tay families. Community of origin is great support for Tay families.
Community of origin is also a great support for Ethnic Tay to carry out large work in
production, constructing house, wedding, funeral and big appui on spirit of Tay
families.
5.6. Some solutions
In order to promote good values and recover negative expressions of Rituals in
life circle of Ethnic Tay in Na Hang, Tuyen Quang Province, the thesis proposes some
solutions as below:
- Strenthening propaganda to improve awareness of Ethnic Tay to Rituals in life circle of
Ethnic Tay in Na Hang, Tuyen Quang province.
- Committee level and authority of Na Hang district, Tuyen Quang and communities in the
district need to create better conditions for Tay families to approach with services of health
care, education, culture at the local.
- Promoting the role of community in carrying out Rituals in life circle of Ethnic Tay in Na
Hang. .
Conclusion of chapter 5
According to notion about children, Ethnic Tay think that, giving birth is
responsibility of each member in the origin for more members with stronger.
Grandchildren is the happiness of family, origin. Habit of taking care of pregnant
woman of Ethnic Tay in Na Hang also has many positive points. Those are the concern,
care about food regime for pregnant woman to ensure for good growth of fetus. Rituals
of out of childbirth, worshiping Midlife, giving name, full month, full year for baby

reflect the wish of families about good things for baby. Thoroughoutly, creating the
connection between members in community of origin.
Notion of giving son birth to follow the lineage, toghether with the notion of
respecting male and disdaining female is the limit in notion of children of Ethnic Tay.
Carrying out some abstrains of pregnant woman is not scientific or even superstitious.
Notion of Ethnic Tay about marriage is an important work in life is to
maintain the lineage. This is the right notion and suitable with common notion of ethnic
groups of Vietnam about marriage and family. One positive aspect of marriage of
Ethnic Tay is that all families are very careful not to be gotten marriage the same blood,
inbreeding.
Limit of this Ritual is that notion of married couple can live toghether or not
depending on fate or heaven’s will that makes reduction the positiveness, prevents real
love of couple. The complexity and waste of presents of Ethnic Tay in Na Hang from
engagement to wedding create the pressure for many families in Na Hang recently.
Notion of dead person does not end but just “come back” – a better place,
forever life. This notion makes people have belief in current life. Via orgnizing funeral
and carrying out Rituals in funeral of Tay peole reflect the piety, showing gratitude
children to parents of alive to death, gratitude of descendence to dead person.

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Limit of this Ritual is process of organizing funeral of Ethnic Tay in Na Hang
including Rituals with preparation and form of fussy, prolix implementation. This
causes waste of material and human force for family of dead person.
The thesis points out some changes, as well as protects Rituals in giving birth,
marriage and funeral of Ethnic Tay in Na Hang currently, points out causes of changes
in Ritual of life circle of Ethnic Tay in Na Hang.
From those research result, the thesis has presented some suggestion and
solutions with committee level and local authority, origin and Tay families to promote

positiveness and recover limits of Rituals in life circle of Ethnic Tay in Na Hang
currently.
CONCLUSION
1. Being the most crowed minority ethnic group in our country recently, Tay
ethnic group has specific and plentiful culture identity. Understanding features and
changes of ethnic group culture, in which including Ritual in life circle of Ethnic Tay,
especially preservation and promotion of beautiful tradition value is a neccessary job in
process of building progressive culture of Vietnam and imbued with national identity.
2. The thesis determines and makes clearr concepts of research instruments.
Those are concepts of Ritual in life circle, Ritual in giving birth, Ritual in marriage and
Ritual in funeral.
Ritual in life circle is steoretypical activities of alive time of human including
Ritual of giving birth, marriage, funeral are carried out upon certain order. Ritual in
giving birth being stereotypical activities of giving birth is carried out upon a certain
order. Ritual in marriage being stereotypical activities of closed relation which is
admitted about society between a man and a woman to maintain lineage legally and
taken place upon certain order. Ritual in funeral being stereotypical activities of alive to
the death has been carried out upon certain order.
3. About Ritual in giving birth, Ethnic Tay in Na Hang has notions about
children with tradition of Vietnam, with own features of their nation. Those are, Ethnic
Tay think that they must have children when getting married. The remarkable point is
Tay families wish to have many children, many grandchildren. Tay families take much
concern to Rituals of giving birth of woman. They prepare carefully and attentively
with high awareness from starting pregnance to giving birth. Ritual in giving birth of
Ethnic Tay is psychical with the purpose of wait for mother giving birth safely “healthy
delivery”.
4. About Ritual in marriage, Tay families in Na Hang notion about marriage is
an important matter in human life, as well existence and development of society. So,
Rituals related to marriage are regarded, and carried out very carefully, somlemly by
Ethnic Tay. These Rituals are with high community, deeply cultural features of Tay

ethnic group. Recently, Ethnic Tay in Na Hang preserve many traditional values of
marriage. Besides, some unsuitable Rituals with modern society have some certain
changes. The notion “a girl must marry one that her parents have selected” has changed.
Nowadays, children have right to choose their spouses. Organizing marriage also has
many features of modern and civilized life.
5. About Ritual in funeral, Ethnic Tay in Na Hang has remarkable notion
about funeral. Accordint o them, human has two parts: body and soul. When one person
is dead, it does not mean life ends. Soul of dead person shall be back three places:

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