Personal motivation
“laboriousness, considerateness, sacrifice for her husband and her children” but when the country was at risk, they became the embodiment of beauty of
Vietnamese women in traditional societies exemplify heroism, indomitableness, kindness, and resourcefulness, playing a crucial role in both family life and social development Despite facing immense suffering and injustice under the oppressive prejudices of feudal society, their resilience and contributions remain significant The portrayal of women from this era serves to highlight their embodiment of traditional cultural values, which are essential to preserving and promoting our ancestral heritage In modern society, it is vital to explore and celebrate the images of women from traditional times, as this not only honors their dignity but also reinforces the valuable qualities of Vietnamese women today.
Folk literature serves as a vibrant reflection of traditional societies, particularly from the perspective of workers In Vietnamese folk literature, folk poetry stands out as a rich and diverse genre, deeply resonating with the Vietnamese people's thoughts and emotions through the everyday language of laborers A defining characteristic of traditional folk songs is their profound expression of human emotions, especially those of women The portrayal of traditional women is conveyed not only through specific songs dedicated to them but also through narrative songs, allowing readers to grasp their thoughts, feelings, and self-perceptions.
Research on folk poems depicting women in traditional societies has garnered significant interest, yet most studies have primarily focused on individual aspects of women's imagery rather than a comprehensive analysis Additionally, many researchers have approached these folk songs using monolithic literary methods, overlooking the nuanced portrayal of women as the central subject This study aims to enhance the understanding of Vietnamese traditional women by conducting a resource-based survey of the rich tapestry of Vietnam's folk poems.
Vietnam is committed to developing an advanced culture that reflects its national identity while integrating with global cultural trends In this context, preserving the rich cultural traditions of its people is essential Studying the representation of Vietnamese women in traditional folk poems is crucial for highlighting the cultural values embedded in these practices, which play a significant role in the country's development.
Research problems and tasks
Research problems
Research into the position and emotions of Vietnamese women in society is vividly illustrated in ancient folk poems This exploration presents the traditional Vietnamese woman from two perspectives: the objective perspective, which assesses the inherent qualities of women as depicted in folklore, and the subjective perspective, which examines their responses to social injustices and their self-perception within the traditional social framework.
Research tasks
To achieve the purpose of the study mentioned above, we set out specific research tasks as followed:
- We have identified the social context of traditional Vietnam to draw social life factors that affect directly or indirectly the lives of contemporary women
- Learn the characteristic manifestations of women in traditional societies characterized by the appearance, personality, as well as the expression through family relationships and society
- Learn how the behavior of women in traditional societies through which they are incurred regardless of family life and society.
Literature review
The objectives of the thesis
This thesis focuses on the portrayal of Vietnamese women within traditional societies, utilizing Vietnamese folklore to emphasize their representation in the context of feudalism.
Research areas
This article explores the defining characteristics of traditional Vietnamese women, emphasizing their unique cultural traits and societal roles While acknowledging the complexities faced by women, the focus remains strictly on the traditional Vietnamese context, without delving into the experiences of women from other ethnic minorities.
This article examines traditional Vietnamese women from both objective and subjective perspectives Objectively, it explores their characteristics through physical appearance and personality traits as perceived by their contemporaries, while also analyzing their familial and social relationships, including interactions with spouses, parents, and broader societal figures like kings and landowners Subjectively, it addresses contemporary social prejudices that have historically oppressed women, highlighting their suffering and resilience in response to these challenges The study aims to elucidate the traits of traditional Vietnamese women through these dual lenses In terms of literary sources, the research primarily draws from the "Total Collection of Vietnamese Folklore" (2002), which encompasses various genres of Vietnamese folk poetry, as well as works like “The Vietnamese Folk Treasure” (1995) and “Folk Proverbs” (1957, reprinted 1998), providing a comprehensive foundation for understanding their cultural significance.
“Collections of Vietnamese proverbs and folk” (2001) by Nguyen Cu, Nguyen Thi Hue, Tran Thi An (editor), Literature Publishing House.
Research methods
This thesis aims to clarify the study of Vietnamese women in traditional societies, focusing on gender characteristics and societal definitions during the feudal era Utilizing an interdisciplinary approach, the research will be conducted from various perspectives, including historical analysis to understand their historical significance and anthropological insights to explore localized experiences of Vietnamese women and those from other ethnic groups The study will also incorporate folk studies methods, emphasizing literature analysis, linguistics, and cultural learning to provide a comprehensive understanding of the subject.
In our research, we integrate statistical methods with analysis and synthesis to explore the rich content of Vietnamese folk treasures This approach has proven effective in examining data sources that, while limited in quantity, are abundant in meaningful insights.
Contributions of the thesis
The Vietnamese woman embodies the essence of the nation's cultural values It is essential to conduct in-depth research to uncover the authentic representations of women in traditional society, while also promoting these traditional values within the context of modern society.
- The thesis is the references for those who wish to learn and have further research on the images of Vietnamese women in traditional societies
This thesis employs interdisciplinary methods to explore the role of Vietnamese women in traditional societies, aiming to provide a balanced perspective on the subject Given the historical context and the inability to directly access these women, the research utilizes indirect approaches, particularly through folk materials and related subjects, to gain insights into their experiences This method proves effective in enriching our understanding of Vietnamese women's lives during a bygone era.
7 Thesis structure Besides the introduction and conclusion, the thesis is deployed into 3 chapters:
Chapter 1: The images of Vietnamese women in the context of traditional society
Chapter 2: Typical features of the women in Vietnamese traditional folk poetry
Chapter 3: The reations of Vietnamese traditional women toward the unjust behaviors in families and society
THE IMAGE OF VIETNAMESE WOMEN IN THE CONTEXT
Vietnamese traditional society
1.1.1 Natural, productive and economic situations
Economic base of agriculture Vietnam is incorporated with small industries and businesses with the most common characteristics are as follows:
State agricultural fields serve as the primary economic foundation, predominantly relying on crops, livestock, and small-scale farming The agricultural production system is largely manual, driven by experience rather than scientific and technical support Additionally, the tropical climate presents challenges such as droughts, floods, and pests, which contribute to the precariousness of farming life and increase dependence on natural conditions.
Vietnam's commercial landscape is characterized by a focus on domestic trade, particularly within rural markets and small-scale trade flows Rooted in Confucian values, Vietnamese society historically views wholesale traders as belonging to the lowest class among the "Four Classes"—Scholars, Farmers, Manufacturers, and Traders—reflecting a cultural perception of commerce as a lesser pursuit.
The traditional Vietnamese woman plays a crucial role in sustaining and advancing the economy, collaborating closely with her husband and family members in various production activities, while also holding a distinctive position in trade.
Factors that greatly affect the lives of women in society and the traditional Vietnamese families:
Vietnamese villages play a crucial role in the traditional social structure, showcasing the strong influence of women within these communities These rural settlements are characterized by a well-defined local private sector, organized structures, and established processes that have evolved over time Additionally, they possess unique dialects and a collective psychological framework, contributing to the stability and identity of the individuals within the village.
As a self-governing institution, our organization operates through various interconnected entities, grounded in village conventions that guide public opinion management This framework is deeply influenced by concepts of morality, religion, and law, resulting in a highly structured management style.
Looking at the horizontal axis, self-governing institution (village) is a system of organization based on the set of the groups of people:
Hamlet is an organization that establishes connections based on neighborly relationships Each neighborhood is composed of families linked by these relationships, often intertwined with blood ties and, in many instances, marital connections through intermarriage.
- Family line: phylogenetic relationships based on
Men's groups serve as vital institutions for boys and men of all ages within a village, fostering community and social advancement based on age These groups encompass members from various clans and neighborhoods, creating a network of support and collaboration The Armor institution acts as the organizational unit that facilitates work and responsibilities among village members, ensuring that each man contributes to and benefits from the collective efforts of adjacent villages.
In addition to formal institutions, social relationships within a village play a crucial role in shaping individual behavior and community dynamics These relationships form the backbone of self-governing institutions and encompass various dimensions, including familial ties, gender interactions, age-related connections, neighborly relations, occupational roles, and social status Each component of the population expresses these relationships uniquely, contributing to the overall social fabric of the community.
Villages such institutions clearly show the advantages of men compared with women in traditional societies
In Vietnamese communities, institutional organization and social relationships are governed by conventions that regulate essential aspects of village life, including birth, death, security, and worship All members of these organizing institutions are required to adhere to the established provisions, with violations resulting in various sanctions not only for the offenders but also for their families These conventions serve as the "rules of lifestyle" that every family member and institutional participant must follow, ensuring the cohesion and functioning of the community.
Besides the general rules of social organization and social life in the village, and the conventions are also specific provisions for women in the village:
Article 14 of the Huu Le Village convention in Muc Son commune, Thanh Hoa, stipulates that individuals involved in marital discord or family disputes, such as cursing, will face a fine equivalent to three offices If the discord is instigated by a woman, she is additionally subjected to a punishment involving being tied to a short rod at a crossroads for a day, with the expectation of maintaining proper conduct thereafter.
Article 65 emphasizes the importance of choosing a virtuous spouse and warns against indiscriminate marriages and routine sexual practices It highlights the detrimental effects of unrestrained desires leading to inappropriate unions, which can result in serious crimes within the community The article also addresses the issue of gossip surrounding courtships, stipulating penalties for those who engage in such behavior, including a fine equivalent to ten buffaloes for the first offense, to deter further wrongdoing.
The Thien Ky village conventions, established in 1844 in Hoang Mai commune, Quynh Luu district, Nghe An, include strict regulations regarding premarital and extramarital relations Article 7 imposes penalties for women engaging in premarital sex, including a fine of 20 views for unmarried daughters and 30 lashes for those who give birth within 100 days Men found guilty of adultery face fines of three silver coins and 50 lashes, along with the obligation to support the woman until childbirth and adopt the child Additionally, unmarried pregnant women are required to return to their parents' home, while both boys and girls involved in premarital relations face 30 lashes, and parents incur mutual fines of three.
In 1901, the Conventions of My Phong Commune in Nong Cong district, Thanh Hoa, were established, imposing strict penalties on women found guilty of adultery Offenders faced a fine of 12 silver coins, public humiliation, and corporal punishment of 10 lashes Additionally, they were prohibited from socializing with others and their families were fined 3 silver coins.
Local conventions in villages aim to uphold morality and reflect strict laws, emphasizing the importance of marriage and stable nuclear families rooted in traditional Confucian ideology However, these conventions also reinforce patriarchy and gender bias, limiting women's participation in community activities While men dominate the workforce, women face severe penalties for promiscuity, such as heavy fines for pregnancy, whereas men often escape with lighter consequences for similar behaviors This disparity highlights the ongoing challenges of gender inequality within these communities.
Vietnamese women's lives are significantly shaped by a combination of written regulations, religious beliefs, public opinion, and the ethical concepts rooted in feudal law Social discourse exerts considerable pressure on the lives of impoverished women, often having a more profound impact than formal penalties or laws Additionally, folk culture plays a crucial role in influencing public opinion, with folk poems serving as powerful tools for admonition and awareness, thereby reinforcing societal norms and expectations.
Cultural attitudes toward the women in Vietnamese traditional
1.2.1 The strict concept of Vietnamese women in traditional society under the influence of Confucianism
1.2.1.1 The attitude of promoting “Three obediences of a woman”,
“Four virtues of an ideal woman”
The concepts of "Three Obediences" and "Four Virtues" originated in China and were introduced to Vietnam as guidelines for women's behavior in traditional societies According to "Gia huan ca," women are expected to adhere to the teachings of men, lacking inherent autonomy and instead following the "Three Obediences" throughout their lives This ideology dictates that a woman must obey her father as a child, her husband after marriage, and her son if her husband passes away The law reinforces a woman's subservience to her husband's family, leaving little opportunity for change in her circumstances This reflects the low status and dependency of women in a patriarchal society, where they are subjected to the absolute authority of their fathers and husbands, with no political rights or personal autonomy Marriage decisions are often made by the father, and once married, a woman is expected to fully devote herself to her husband and family, following his orders without question.
The idea of "subordinating to the husband in marriage" is a one-dimensional notion that primarily applies to women, neglecting to address the responsibilities of men Furthermore, men are often permitted to take additional concubines without consulting their wives This perspective encourages women to adhere to traditional advice without voicing any objections.
Dây bìm cho tựa cành vàng, Trước chàng đẹp mặt, sau nàng đỡ tay Câu “đường cái” xưa nay cũng vậy, Trai làm nên lấy bảy lấy ba,
Lấy về hầu hạ nhà ta, Thêm hòe, nẩy quế có là con ai?
In feudal societies, dominant castes enforced oppressive rules based on the theory of "subordinating to the husband when married," compelling women to commit suicide upon their husband's death This practice was further legitimized by the title "The Woman of Virtue," which emphasized the importance of preserving a woman's virginity after her husband's passing Such expectations underscored the extreme constraints placed on women's autonomy and highlighted the societal pressures that defined their roles in these patriarchal systems.
The concept of "subordinating to the husband when married" perpetuates the invisibility of women, framing it as a noble value and suppressing their pursuit of justice This reflects the traditional Vietnamese notion of the "Three Obediences of a Woman," which aims to establish societal and familial routines However, in practice, it acts as a restrictive shackle, compelling women to adhere to men's directives without the freedom to protest.
Besides the notion of “Three obediences of a woman”, old social assessment also considers woman under standards of ‘‘Four virtues” include, ingenious home-making skills, appearance, Proper language and behavior
The concept of "ingenious home-making skills" evaluates women's abilities in areas such as embroidery, sewing, housework, parenting, and childcare "Appearance" serves as a measure of a woman's beauty and features, while "proper language" assesses her voice, focusing on qualities like consistency, gentleness, and pleasantness Furthermore, "behavior" reflects a woman's love for her husband and children, showcasing traits such as compassion, self-sacrifice, and loyalty These attributes are crucial in evaluating a woman's virtue and play a significant role in the selection of a suitable partner.
Phận làm gái này lời giáo huấn, Lắng tai nghe cổ truyện mới nên, Hãy xem xưa những bậc dâu hiền, Kiêm tứ đức: dung, công, ngôn,hạnh
Công là đủ mùi xôi, thức bánh, Nhiệm nhặt thay đường chỉ mũi kim
Dung là mặt ngọc trang nghiêm, Không tha thiết, không chiều lả tả
Ngôn là dạy trình thưa vâng dạ, Hạnh là đường ngay thảo kính tin
Xưa nay mấy kẻ dâu hiền, Dung, công, ngôn, hạnh là tiên phàm trần
The "Four Virtues" serve as essential teachings for women, guiding them to fulfill their obligations to men while adhering to societal expectations This framework confines women to familial roles, often limiting their opportunities to develop other talents According to Li-Hsiang's philosophical interpretation of Confucian studies, women are often unable to showcase their educational achievements publicly, leading to a perception that their high literacy is redundant and socially irrelevant This societal view undermines the recognition of women's potential beyond their traditional roles.
[64, P.113] Woman should not have the talent to work in the field of political education and the gender bias has created a strong barrier to hold back their shine
The "Three Obediences" and "Four Virtues" serve as traditional evaluation standards for women, creating an invisible barrier that confines them to dependency on men and fosters societal disdain This unjust ideology dictates that women must adhere to strict norms, while those who inadvertently violate these standards are labeled as villains, facing significant injustices in their lives.
1.2.1.2 The attitude of promoting female virginity, discrimination of their beauty and sexual needs
The term "virgin" originally signifies the "good character" of a woman, reflecting a subjective quality that women embrace voluntarily However, in a male-dominated society, the concept has been distorted to equate "virginity" with "virtuousness." This patriarchal perspective places undue pressure on women, as their worth is often measured by societal standards of purity and virtue.
During the Nguyen dynasty, the policy of venerating virgin women evolved into a stringent law, with the reverence for virtuous widows becoming entrenched in societal beliefs and legally recognized Approximately 280 women were notably praised in the dynasty's national history, many of whom were young and may have chosen to end their lives to demonstrate their devotion to their husbands The societal pressure of the time compelled these women to sacrifice their youth, reflecting a double standard of "virginity" rooted in Confucian ideals from China, which demanded that women maintain their "virtuousness." This one-dimensional perspective has left a lasting impact on traditional Vietnamese culture, influencing the representation of women in folklore as well.
The concept of "ingenious home-making skills" emphasizes the importance of appearance, yet it aligns with Confucian ideals that prioritize modesty over natural beauty In this context, the notion of beauty is often viewed as a potential source of disaster for women, reflecting the belief that excessive allure can lead to temptation and misfortune Consequently, rather than celebrating women's natural beauty, Confucianism imposes strict standards that have historically shaped societal views in medieval Vietnam, a topic that will be explored further in chapters 2 and 3.
A characteristic of women’s sexual life in traditional societies need considering Woman in traditional societies must comply with strict rules
The traditional ideals surrounding women, often encapsulated in the phrases "three obediences" and "four virtues," emphasize a strict moral framework that includes the concept of virginity In this context, a woman's sexual life is heavily regulated, contrasting sharply with that of men, who are permitted to have multiple concubines to fulfill their desires Consequently, when a woman marries, she is expected to adhere to her husband's family arrangements and maintain her role within these societal expectations.
1.2.2 The concept of promoting the women in traditional society
Recent research by historian Insun Yu from the National University of Seoul highlights the social model of hermaphroditism and the status of women in traditional Vietnamese societies, contributing to the understanding of agricultural regions in Southeast Asia, including Vietnam.
Historians, including Yu, highlight the significant role of women in Vietnamese society, noting that their status remained high despite the superficial decline influenced by Confucianism This assertion underscores the enduring importance of women in both family and societal structures throughout history Insun Yu further clarifies that Confucianism's impact on the ruling class in Vietnam became pronounced only during the Le period, suggesting that prior to this era, the influence of Confucian doctrine was minimal amidst strong anti-Chinese cultural sentiments.
During the peak of matrilineal clans, women's roles were pivotal across various aspects of life, including marriage and social structures Children were named after their mother's clan, highlighting the significance of maternal lineage Women's contributions to labor, asset division, and community respect for reproductive rights further solidified their status in society This cultural backdrop contributed to the prevalence of numerous deities, with women often holding esteemed positions in the divine hierarchy Notably, the book "Holy Mother and Goddesses" identifies 362 recorded goddesses in the region, while Ngo Duc Thinh notes that approximately 250 out of every 1,000 monuments and cultural relics are dedicated to goddess worship.
The transition from a matrilineal society to a patriarchal system is notably illustrated in the Hong Duc Code of 1948, which reflects the patriarchal-feudal state's legal framework While rooted in Confucian principles, the code does not impose an inflexible authority that solely protects men's rights; it also acknowledges women's rights, particularly in marriage, as it stipulates that a marriage can only take place with the woman's consent (Term 314).
Divorce rights: the wife was entitled to divorce if the husband mistreated, etc (Terms 308, 333) On the right to inherit property: daughters might inherit parental property (Terms 375, 376) [62]
Sub-conclusion
Vietnamese women in traditional societies have long been a focus of extensive research by scholars both domestically and internationally These studies, which draw from various sources, often yield inconsistent and sometimes conflicting conclusions regarding their roles and status.
From a Confucian perspective, scholars viewed Vietnamese women in traditional society as inferior to men in every aspect, leading to a life marked by misery and suffering.
Vietnamese women, viewed through the lens of farming culture, held significant roles in traditional society, particularly within family life, challenging the notion of inferiority often associated with Confucianism Some foreign researchers argue that Vietnam's social structure is unique, suggesting that Vietnamese women enjoy a status that surpasses that of their counterparts in neighboring countries.
Folk poems serve as valuable literary sources that reflect the realities of life in traditional Vietnamese societies, allowing us to explore the role and status of women from both subjective and objective perspectives Objectively, these poems reveal how women were perceived and evaluated in their relationships with men, family, and society Subjectively, they illustrate how women viewed themselves within these relationships and their responses to the constraints imposed by Confucian laws.
TYPICAL FEATURES OF THE WOMEN IN VIETNAMESE
Physical and personality characteristics of Vietnamese women
In traditional societies, women's beauty was highly valued, often celebrated in folk literature While many have attempted to define a universal standard for beauty, it remains subjective and varies across individuals and historical contexts Ultimately, beauty transcends mere physical appearance, reflecting deeper qualities that resonate with people's perceptions.
Tốt gỗ hơn tốt nước sơn Xấu người đẹp nết còn hơn đẹp người
Popular conception of woman’s beauty:
Một thương tóc bỏ đuôi gà Hai thương ăn nói mặn mà có duyên
Ba thương má lúm đồng tiền Bốn thương răng lánh hạt huyền kém thua
Năm thương cổ yếm đeo bùa Sáu thương nón thượng quai tua dịu dàng
Bảy thương nết ở khôn ngoan Tám thương miệng nói lại càng thêm xinh
Chín thương cô ở một nơi Mười thương con mắt hữu tình với ai
In traditional societies, the standards of beauty for women encompass a variety of distinctive features A beautiful woman is often characterized by long hair elegantly wrapped in velvet or Tam Giang, with a playful strand known as the left tail Her demeanor is marked by a reluctance to speak, exuding calmness and moderation A charming dimpled smile, jet-black teeth, and a graceful neck further enhance her allure She typically wears overalls adorned with amulets and a rooftop hat with decorative tassels Her behavior reflects cleverness and gentle modesty, while her expressive eyes and fluttering gaze captivate those around her, embodying the essence of feminine beauty.
Research has revealed that 12.8% of the analyzed collection, comprising 1,429 units, focuses on the physical beauty of women The folk poems have been systematically classified according to these beauty descriptions, as detailed in the accompanying table.
Table of statistics of Vietnamese women’s physical beauty in traditional folk poetry
Order Body parts Number (folk poem) Percentage (%)
The data reveals that hands are the most frequently mentioned feature of women in ancient societies, accounting for 37.7% of references, followed by hair, feet, teeth, and eyes This emphasis on hands and wrists, alongside other features, illustrates the traditional societal ideals of female beauty, highlighting how these attributes symbolize femininity and allure in historical contexts.
In particular, the woman figure in traditional societies, the people have made the comment following:
Những người thắt đáy lưng ong Vừa khéo chiều chồng vừa khéo nuôi con
Folk imagery often promotes the ideal of a wasp waist as a standard for women's beauty, equating a healthy appearance with femininity Recent portrayals emphasize that true beauty lies in a woman's ability to care for her husband and children, reflecting the cultural values surrounding motherhood and partnership.
In traditional societies, the concept of a beautiful woman transcends mere physical appearance; it embodies inner beauty and vitality This ideal includes the health and vigor associated with motherhood, portraying a beautiful woman as a good wife and nurturing figure Unlike the delicate imagery often found in poetry, such as "weak willow" or "peach silk," this perspective aligns with a more robust understanding of femininity, rooted in the principles of Confucian beauty.
Here are the folk poems describing a particular beauty of the old woman:
- Folk poems about beautiful eyes, beautiful eyebrows:
Những người con mắt lá dăm Lông mày lá liễu đáng trăm quan tiền
- About hair beauty, ancient folk poems mentioned:
Duyên là tóc, tóc là tơ
Xe tơ kết tóc, tóc đà ngang vai
Tóc em dài em cài hoa lý
Miệng em cười có ý em thương
- And this is the beauty of a smile:
Năm quan mua lấy miệng cười Mười quan chẳng tiếc, tiếc người răng đen Răng đen ai nhuộm cho mình
Cho răng mình đẹp cho tình anh say
- Or her rosy cheeks, red lips:
Ai xui má đỏ môi hồng Để anh nhác thấy đem lòng thương yêu
Hai má có hai đồng tiền Càng nom càng đẹp, càng nhìn càng ưa
- The high and charming neck:
Cổ cao ba ngấn cổ cao Răng đen hột đỗ miệng chào có duyên
Cổ tay em trắng lại tròn Để cho ai gối mà mòn một bên
Gối chăn gối chiếu không êm Gối lụa không mềm bằng gối tay em
Người thanh tiếng nói cũng thanh Chuông kêu khẽ đánh bên thành cũng kêu
The portrayal of traditional women's beauty emphasizes the unique qualities of each individual, highlighting harmonious features such as hair, teeth, eyes, and skin This beauty reflects the vitality and freshness of women who embody a casual, natural lifestyle, deeply connected to their labor and the essence of their homeland, evoking a sense of pride in the beauty of their mother country.
Besides portraying the image of beautiful women, there are traditional folk poems metioning the unreasonable points of a woman (12 units):
- The girl with a pitted face and canine teeth:
Mặt rỗ như tổ ong bầu Cái răng khấp khểnh như cầu rửa chân
- Son Tay girls mentioned of all the characteristics of a bad girl:
Cô gái Sơn Tây, yếm thủng tày giần Răng đen hạt nhót, chân đi cù lèo Tóc rễ tre chải lược bồ cào
Xù xì da cóc, hắc lào tứ tung Trên đầu chấy rận như sung Rốn lồi quả quít, má hồng chôn niêu
Cô tưởng mình cô ái ố mĩ miều Chồng con chả lấy để liều thân ru?
Hai nách cô thơm như ổ chuột trù Mắt thì dán nhấm, lại gù lưng tôm Trứng rận bằng quả nhãn lồng Miệng cười tủm tỉm như sông Ngân Hà
Con rận bị con ba ba làm cho hoảng sợ, khiến cả nhà thức tỉnh giữa đêm Hàng xóm cầm gậy đi rình rập, nhưng hóa ra chỉ là rận đực đang nóng vội bò ra ngoài Cô gái nếm thử bánh đúc từ nồi ba, trong khi mía ngọt trở thành món tráng miệng, tiêu tốn vài trăm cây Cuối cùng, việc giã gạo trở nên thú vị khi vú chấm đầu chày.
Xay thóc cả ngày, được một đấu ba Đêm nằm nghĩ hết gần xa Giở mình một cái, gãy mười ba thang giường
The portrayal of the "bad girl" in the song is a satirical exaggeration, highlighting her disheveled appearance and unrefined traits, such as ragged clothing, damaged hair, and rough skin With characteristics like a protruding navel and unpleasant odors, she embodies a comical yet critical reflection of societal expectations for women The lyrics serve as a cautionary tale, using hyperbole to emphasize the importance of modesty and proper behavior, ultimately revealing the author's commentary on the pressures faced by women to conform to certain standards.
The depiction of Vietnamese women in traditional folk poems not only highlights their beauty but also reflects societal views on negative traits, often infused with humor and deeper meanings related to education and character.
The costumes of Vietnamese traditional women
Costumes reflect the cultural identity of different peoples and regions Historically, women's apparel has showcased a tradition of skillful craftsmanship, utilizing materials and colors inspired by nature, while also embodying an aesthetic sensibility.
Costumes play a vital role in every individual's life, particularly for women, as their attire reflects the traditional Vietnamese dress and embodies the nation's cultural symbolism The subtle and unobtrusive beauty of Vietnamese women is captured in folklore, showcasing the timeless elegance that defines their heritage.
We found that there are 246 units referring to the traditional women’s costume We summarized the figures in the table below:
Table of statistics of Vietnamese women’s costumes in traditional folk poetry
Order Kinds of costume Number per 246 folk poems Percentage
Statistics reveal that iconic costumes hold a special place, representing 23.9% of the total with 59 units Clothing is the most significant category, comprising 27.6% with 68 units, followed by towels at 17.8% with 44 units, and hats at 18.6% with 46 units These items are essential in women's daily lives and during special occasions such as festivals and weddings Below is a description of the traditional women's folk costumes.
Description of Vietnamese style brassiere had a very distinctive image:
Nhác trông dải yếm cũng xinh Khen ai khéo dệt ra hình hoa mai
Khen người khâu yếm cũng tài
Cổ thì em ngả màu hiên Thăt lưng màu huyền dải yếm cũng xinh
Khen ai khâu yếm cho mình Đường lên đường xuống ra hình lưng ong
Hỡi cô yếm trắng lòa xòa Yếm nhiễu, yếm vóc hay là trúc bâu
Hay là lụa bạch bên Tầu Người cắt cũng khéo, người khâu cũng tài
- Redish blouse has become a base for the boys and girls to make jokes, such as exploration:
Hỡi cô yếm thắm đeo bùa Bác mẹ có bán anh mua nửa người
Along with the plastron is the shirt Traditional woman before leaving home is to wear long sleeves The shirt was also traditionally associated with identity ancient Vietnamese woman
The shirt’s shoulder patch images associated with those women whose lives are tied to twin basket:
Nhác trông em cái áo vá vai Thầy mẹ em vá hay tài vá nên
Thương em thuở áo mới may Bây giờ áo rách hai vai vá quàng
The girl, despite her scraped shoulder, exudes charm and beauty, captivating those around her Her enchanting eyes shine brightly, even when dressed in simple attire The shirt with its shoulder patch adds an element of grace, enhancing her overall allure and transforming her appearance into a striking vision of beauty.
Trong lót lụa hồng Ngoài thêu chỉ thắm
The woman in the streets usually worn in long shirt, also known as dress:
Vải nâu may áo, kìa áo năm tà
Ai may cho cô mình mặc
The petal plastron symbolized the feelings of a loving couple, the dress as it was a symbol of gratitude of the loving couple:
Phải duyên áo rách cũng mang Chẳng duyên áo nhiễu, nút vàng không ham
In addition: Đêm qua hết đứng lại nằm Năm thân áo vải ướt đầm như mưa
Thus, the image was indicated by the shirt outside beauty of folk costumes associated with old Vietnamese woman was a symbol unique beauty praised their spirit
In addition to the iconic image of overalls and shirts, traditional Vietnamese women's attire also highlights the beauty of the towel This headgear not only showcases the natural elegance of women but also carries deep cultural significance, reflecting generations of rich folk traditions.
Ngó lên đầu tóc em bao Chéo khăn em bịt, dạ nào chẳng thương
Scattered on headscarves embracing youthful face, the girl smiled coyly as Vietnamese girl charm that cannot be found anywhere else:
Miệng cười như thể hoa ngâu Chiếc khăn đội đầu như thể hoa sen
Associated with women, scarves seem to be saying instead that her heart cannot be shown to anyone:
Khăn thương nhớ ai, khăn rơi xuống đất Khăn thương nhớ ai, khắt vắt lên vai …
Then handkerchief, as if to encapsulate how that loves of the boys and girls:
Trầu bọc khăn trắng cau tươi Trầu bọc khăn trắng đãi người xinh xinh
Therefore, as well as shirt, a bib, and the scarf was to give the post of loving couples:
Gửi khăn, gửi túi, gửi lời Gửi đôi chàng mạng cho người đàng xa
The images of Vietnamese women in traditional families
In relationships of couples in general, by examining the data, we find that there are two directions: positive and negative Specifically, the following:
2.2.1.1 Positive aspects of the spousal relationship
A strong husband-wife relationship is essential for creating a harmonious and happy family To achieve this harmony, both partners must actively contribute and prioritize their connection Effective communication, mutual respect, and shared responsibilities are crucial for fostering a calm family environment By focusing on these key elements, couples can strengthen their bond and promote a positive atmosphere at home.
The couple reconciled based on love:
Yêu nhau cho mặn cho mà Chồng vợ thuận hòa, trong ấm ngoài êm
In traditional beliefs, the union of husband and wife is often seen as a matter of fate, with both partners experiencing a degree of luck in their match While the concept of "old husband and young wife" is prevalent, it suggests that couples with age differences can still find harmony in their marriage over time.
Chồng già vợ trẻ mới xinh
Vợ già chồng trẻ như hình chị em
Vợ chồng may rủi là duyên
Vợ chồng hòa thuận là tiên trên đời
Folk poems celebrate the partnership between husband and wife, particularly in challenging times, highlighting their shared commitment to hard work for the benefit of their home and family The couple's dedication is evident as they face the hardships of daily life together, with the husband working in the morning dew and the wife laboring in the evening mist.
Ta nghèo vui phận ta nghèo, Quản chi sương sớm, sương chiều, hỡi anh! or:
Kể chi trời rét đồng sâu,
Có chồng, có vợ rủ nhau cày bừa
Bây giờ trưa đã hồ trưa, Chồng vác lấy bừa, vợ dắt con trâu
Một đoàn chồng trước vợ sau, Trời rét mặc rét, đồng sâu mặc đồng
Folk poems have advised the woman of the couple discord situations, when the wife’s initiative of reconciliation, the tolerant husband remains how to appease her husband
Chồng giận thì vợ bớt lời Cơm sôi nhỏ lửa nhỏ lửa, một đời không khê
In order to interest the husband, the wife also agreed to marry her husband a mistress:
Chồng giận thì vợ làm lành Miệng cười chúm chím: thưa anh giận gì?
Thưa anh, anh giận em chi
Muốn lấy vợ bé, em thì lấy cho
Folk traditions highlight the importance of harmony between spouses as the foundation of a strong family This harmony is nurtured through emotional bonds and shared efforts, even in challenging circumstances However, traditional roles often place significant burdens on women, dictating their responsibilities in the relationship Wives are expected to exhibit patience and, at times, sacrifice their own interests—such as accepting a husband's desire for a second wife—to maintain family harmony and ensure a positive home environment.
Spousal loyalty and gratitude are central themes in folk verses, highlighting their positive impact on marital relationships These verses emphasize the significance of fidelity between husband and wife, portraying it as the true essence of partnership The deep bond between spouses reflects their commitment and integrity towards one another, reinforcing the importance of mutual respect and devotion in a healthy marriage.
Ba thương, bốn nhớ Đạo chồng, nghĩa vợ
Là đức cù lao Nhớ khi trăng gió, mưa rào Trăm năm gối phượng má đào bên em
Despite the many challenges and hardships faced, including significant events like tilted mountains and dried rivers, the bond between faithful spouses remains unshakeable Their commitment is unwavering, symbolized by the phrase "Though mountains may tilt and rivers may dry, true love will never part."
The concept of a wife's perceived morality is intricately tied to the development of both partners in a marriage Numerous folk poems (11 units) explore this theme, highlighting the woman's perspective While her monologues often convey uplifting messages, they can also carry an undertone of melancholy.
She wanted to tell the faithful heart, her son with husband's identity:
Mặc ai một dạ đôi lòng,
Em đây thủ tiết loan phòng đợi anh
Sometimes, she wanted to remind her husband of keeping the family happy:
Ai chèo nghe bí qua sông Đạo nghĩa vợ chồng nặng lắm anh ơi! Đạo nghĩa vợ chồng nặng lắm anh ơi!
Then there are women want to use folk poems to reflect her feelings:
Lầu ông Chánh là biểu tượng của sự cao quý, bánh bò bông là món ăn tinh tế với màu trắng đặc trưng Đạo vợ chồng thể hiện sự sâu sắc trong tình cảm và trách nhiệm Khi đêm về, những suy tư về cuộc sống khiến nước mắt không ngừng rơi.
We recorded 5 units about love and sacrifice of the husband for his wife:
Canh ba trống điểm trên lầu Phần thương cho vợ, phần sầu cho con
Giận chồng xách gói ra đi Chồng theo năn nỉ tù ti trở về
Chồng yêu thường nói về những điều thú vị trong cuộc sống hôn nhân, từ việc ngủ say và ngáy to đến những giây phút vui vẻ khi cùng nhau thưởng thức bữa ăn Những hình ảnh hài hước như "lái đò cầm canh" hay "bụng to tày thùng" thể hiện sự gần gũi và tình cảm chân thành giữa hai người Qua đó, tình yêu và sự chia sẻ trong cuộc sống vợ chồng được thể hiện một cách sinh động và ấm áp.
Meanwhile the number of units that contain love and sense of sacrifice for husband of the wife occupied a much larger number of 54 units
Folk express infinite love of wife for husband:
Chàng lên non, thiếp cũng về theo
Chàng lên trời, vượt biển, thiếp cũng bồng con theo chàng
The woman's love for her husband, not managing difficult time to share the difficulties husband struggled:
Công nợ thiếp trả cho chàng Xin đừng lên thác, xuống hàn nắng mưa
After her husband was injured, the woman chose to support him by taking on the responsibilities of their household, demonstrating her commitment to their marriage and family For her, the value of wealth pales in comparison to the joy of nurturing a harmonious family life together, as they work side by side to create a loving and stable environment.
Công danh theo đuổi mà chi, Sao bằng chăm chỉ giữ nghề canh nông
Sớm khuya có vợ có chồng, Cày sâu bừa kỹ mà mong được mùa
The songs listed below celebrate the joy of married women during the early evening hours Despite facing challenges, they express complete satisfaction with their lives, conveying that their happiness surpasses that of a king.
Lấy anh thì xướng hơn vua, Anh đi xúc giậm, được cua kềnh càng Đem về nấu nấu rang rang, Chồng chan vợ húp lại cang hơn vua
Then there are the husband and wife always understanding, attentive husband’s needs
Chè Ô Long nấu nước ấm đồng Để vô bình tích thủy đãi đằng lang quân
Tôi đà biết tính chồng tôi
Cơm no thì nước, nước thôi thì trầu
Just because you love her husband, the woman accepted the traditional sacrifice, ignoring her husband’s mistakes:
Thương ai bằng lỗi thương chồn Bởi chồng cờ bạc nên lòng chẳng thương Khuyên chàng cờ bạc thì chừa Rượu chè trai gái say sưa mặc lòng
The woman urged others to stop blaming circumstances, emphasizing that, regardless of the debt burdens people face, her husband abandoned her Despite her efforts to repay the debts, she accepted her situation as a part of her fate that she must endure.
Anh ham xóc đĩa cò quay Máu mê cờ bạc, lại hay rượu chè
Eo sèo công nợ tứ bề
Kẻ lôi người kéo, ê chề lắm thay!
Nợ nần em trả, chàng vay Kiếp em là kiếp kéo cày đứt hơi!
The lyrics beautifully depict the image of Vietnamese women in traditional roles, highlighting their resilience and sacrifices as wives of military men who often travel and compete These women embody resourcefulness and unwavering dedication, showcasing their strength and commitment in the face of challenges.
Tháng hai cho chín tháng mười Năm mười hai tháng em ngồi em suy
Vụ chiêm em cấy lúa di
Vụ mùa lúa dé, sớm thì ba trăng Thú quê rau cá đã từng Gạo thơm cơm trắng chi bằng tám xoan
Việc nhà em liệu lo toan Khuyên chàng học tập cho ngoan kẻo mà
In addition, so that it can be said no joy can match the joy of the proud husband wife privilege rules:
Chi ngon bằng gỏi cá nhồng Chi vui bằng được tin chồng vinh qui
Here is the picture the wife whose husband is military, so many hardships, including dogs out pity argues that (14 units):
Anh ơi phải lính thì đi Cửa nhà đơn chiếc anh thì cậy ai?
Tháng chạp cày đất trồng khoai Tháng giêng trồng đậu, tháng hai trồng cà
Vào tháng ba, khi đất đai được cày xới, trời mưa gió làm nước ngập đồng Mọi người đều có gia đình, chồng cày vợ cấy bên nhau Trong khi đó, tôi chỉ có một mình, cày rồi lại cuốc, cuốc rồi lại bừa Vì vậy, tôi phải trở về vào buổi trưa, nhưng lại gặp phải tình huống gãy đôi tai bừa, không biết ai sẽ giúp tôi sửa chữa.
Ai về nhắn nhủ các cô Đừng lấy chồng lính thiệt thua trăm đường
In Vietnamese family tradition, the role of the wife is crucial and nearly equal to that of the husband, highlighting a partnership in building a sustainable and happy family life Despite facing various constraints from extended family dynamics, the husband-wife relationship is characterized by emotional attachment, shared responsibilities, and daily interactions that reinforce their bond This underscores the significant position of the wife within the family structure, affirming her vital contribution to the marital relationship.
2.2.1.2 Negative aspects of the spousal relationship a Because of both the husband and wife The negative manifestations of conjugal relations caused by both of them, both husband and wife (5 units):
Chồng đánh bạc, vợ đánh bài, Chồng hai ba vợ, vợ hai ba chồng b Because of the husband The negative manifestations of conjugal relations caused by the husband (63 units):
The husband was not compatible to his wife: old husband, stupid husbands, husbands are small (13 units)
Bồng bồng cõng chồng đi chơi, Cõng qua chỗ lội đánh rơi mất chồng
Chị em ơi cho tôi mượn cái gầu sòng, Để tôi tát nước cho chồng tôi lên
The images of Vietnamese women in traditional social relationships
2.3.1 The overview of social traditional relationships
Social relations refer to the connections between individuals during the processes of production, exchange, distribution, and consumption of material, cultural, energy, and information resources These relationships encompass both physical and mental interactions, highlighting the enduring nature of human connections The stability of these social interactions is crucial, as they are formed through repetition and consistency, which can also lead to the emergence of diverse social relations with distinct characteristics.
Social relations can be categorized in various ways based on different research objectives In this thesis, we focus exclusively on fundamental social relationships Our survey highlights these essential social connections.
- Neighborly relationships and those who are less familiar
- And relationships between the different classes in society
In particular, according to our research, the relationship can be divided into two groups as follows:
- The first group: group relations not cause injustice to women: relationship friends, neighbors, teachers and students, individuals with individuals in the society in general
- The second group relations caused injustice to women: relations between men and women (dominant from the objective factors), the relationship between people and government
The study aims to explore the representation of Vietnamese women within traditional social relations, emphasizing their active participation in these relationships This focus will provide clarity on the various social dynamics involving women in Vietnamese culture.
In this community, women's relationships with men, including friendships and romantic connections, are deeply influenced by familial ties and societal expectations Love and marriage are largely shaped by family dynamics, emphasizing the importance of home and community in shaping these interpersonal relationships.
- The woman in the relationship with the government, specifically in relation to the feudal landlords
2.3.2 In relationships of the people in the same community, teachers and students, friends and neighbors to each other
The relationships of people in the same community
In personal relationships, societal interactions can be categorized into positive and negative trends Focusing on the traditional woman, we observe three key aspects that reflect her experiences These women often endure painful circumstances, whether they are married, have been deserted, or are single Despite their struggles, they express sympathy for each other's plight, highlighting a shared resilience among those facing challenging fates.
Thóc bồ thương kẻ ăn đong
Có chồng thương kẻ nằm không một mình,
Có chồng thương kẻ vắng chồng
Vắng chồng thương kẻ đứng đồng mà kêu
The relationship between teachers and students, particularly in the context of female students, is often underrepresented in folk poetry, where women are primarily depicted in maternal roles rather than as learners.
Bồng bồng mẹ bế con sang, Đò dọc quan cấm, đò ngang không chèo
Muốn sang thì bắc cầu kiều, Muốn con hay chữ, thì yêu lấy thầy
Whether as mothers, they also show respect for their teachers to the child's death anniversary
Friendship is a fundamental aspect of every individual's life, characterized by social connections and emotional bonds Folk poems often highlight key themes such as the importance of choosing friends, nurturing those relationships, and navigating challenges with friends However, the portrayal of women in these friendships is often less distinct and clear in folk songs.
We found 1 unit which has the appearance of a woman, but also indirectly:
Nghĩa nhân trong cuộc sống có thể dẫn đến nợ nần, dù là gần hay xa, mọi người cũng đều nhận thấy điều này Khi nghĩa nhân trở thành nợ vay, việc ăn miếng trả miếng có thể dẫn đến những lời dèm pha Cuối cùng, nghĩa nhân có thể biến thành nợ oan gia, tạo ra những mối quan hệ phức tạp trong xã hội.
Tằn tiện con, vợ, phung pha bạn bè Đói lòng mà vẫn chơi se Miễn sao được bụng bạn bè thì thôi
The article highlights how the bonds of friendship, particularly in ancient times, were deeply valued, yet the struggles faced by a man's family—his wife and children—often went unnoticed It emphasizes that traditional women were largely defined by their husband's relationships, and their worth was frequently overlooked, as they were not respected in their own right.
In Vietnam, neighborly relationships hold significant importance, emerging as a vital connection after kinship These relationships are shaped by the convergence of Vietnamese communities across various geographical areas, making neighborly ties essential for intimacy in daily life In traditional societies, the perception of neighbors often surpasses that of distant relatives, highlighting the profound impact these relationships have on individuals' everyday experiences, even if they are not always overtly acknowledged.
Láng giềng để trở ba ngày
Chồng cô, vợ cậu một ngày cũng không
2.3.3 In the relationship with upper classes 2.3.3.1 In the relationship of the feudal lords and ordinary people
The feudal system, comprising kings, ministers, and rural bullies, exploited farmers, including women, who were already suffering under oppressive conditions Farmers played a crucial role in resisting foreign invaders, yet they also became victims of civil strife The impact of war led to family separations and mourning, exacerbating the hardships faced by communities With men away, women were forced to take on additional responsibilities, further straining agricultural labor and deepening the misery among the populace This complex relationship between oppression and resistance highlights the challenges faced by farmers during this tumultuous period.
Lính này có vua có quan, ai cắt lính cho chàng phải đi Nay trẩy kim thì, mai trẩy kim ngân, nhưng chưa được ái ân, chưa được kim chỉ Tấn Tần như xưa.
Sáng trời chàng mới tập binh,
Em ngồi vò võ một mình em lo
Ruộng nương không ai cày cho, Trâu bò hèn mọn, em lo đường nào!
Đồn rằng chàng chẩy hay đừng? Ở nhà công việc nửa mừng nửa lo
Ruộng nương ai chịu cấy cho Để thiếp ở lại, đói lo vài đồng?
Lấy gì đóng góp cho chồng?
Lấy gì giỗ chạp thổ công ông bà?
Lấy gì nuôi mẹ, nuôi cha?
Lấy gì thu xếp cửa nhà chàng ơi!
Rồi khi sinh gái, sinh trai, Sớm khuya mưa nắng lấy ai bạn cùng!
Sinh gái thì em gả chồng Sinh trai lấy vợ mặc lòng thiếp lo
In the feudal system, beautiful women often faced harassment from officials and powerful rulers, making it challenging for them to escape such unwanted advances.
1 Vua Lê ba mươi sáu tàn vàng Thấy con gái đi đàng ngó ngó nom nom
Cô nào óng ả son son Vua đóng cũi hòm, đem trẩy về kinh
2 Đẻ đứa con trai Chẳng biết nó giống ai?
Cái mặt thì giống ông cai Cái đầu ông xã, cái tai ông trùm
Both men and women were treated as objects under the oppressive rule of feudal mandarins, facing exploitation and hardship Women, in particular, often expressed their sorrow for the suffering of their loved ones, opposing the ruling class and the wars that brought them misery.
2.3.3.2 In the relationship of landlord and peasants
Local officials often intimidate landowners in rural areas, exploiting the trust that communities place in authority figures This abuse of power not only undermines the safety of residents but also leads to significant harm, particularly to vulnerable individuals, such as women.
Từ nay tôi kệch đến già Tôi chẳng dám cấy ruộng bà nữa đâu!
Ruộng bà vừa xấu vừa sâu Vừa bé hạt thóc vừa lâu đồng tiền Tôi về cấy ruộng quan điền Hạt gạo đã lớn, quan tiền trao tay