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 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 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 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 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; Cơn Lơn;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 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 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 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 The structure of the thesis Out of introduction, conclusion, referent document and annex including 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 Changes of life circle Ritual and some comments Chapter 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 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 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 agricultural land; 85.665,38 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 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 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 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 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 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 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 -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 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 Ritual of out of confinement, family must prepare one saucepan of pomelo, plum, peach leaves water for Mrs then to 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 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 the worship of Mrs Midlife, Shaman shall come to own house to 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 to 12 years old is period of learning and discovering the world Children from – 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 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 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 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 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 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 11 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 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 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 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 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 12 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 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 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 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 13 dropping into coffin and make soul of dead one goes with death In order to 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 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 14 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 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 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 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 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 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 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 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 17 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 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: 18 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 19 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 20 - 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 21 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 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 22 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 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 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 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” 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 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: 23 Heaven, ancestor and descendence Due to affected by religion as Taolism, Confucius, Buddhism and folk reliefs, Rituals in funeral of Ethnic Tay are very complicated Implementing these Rituals require families with dead person and their relatives must prepare very carefully, solemly and strictly, as well waste of material Ethnic Tay think that strictness in implementing funeral Ritual is to express their emotion to dead person, and chance to gratitude to parents for their caring, teaching and giving birth Implementing Rituals in giving birth, caring, teaching children; Rituals in marriage and funeral of Ethnic Tay in Na Hang express high community Thoroughoutly, strengthening the unification of brothers and sisters in family, origin and community of village Real survey result shows that Rituals in giving birth, caring and teaching childred; Ritual in marriage and funeral of Ethnic Tay in Na Hang recently reflect two aspects: Preserving and changing Basically Rituals in life circle are preserved very well, espeacially Ritual in funeral Besides, preserving habits in three above Rituals, some aspects of three these Rituals in life circle of Ethnic Tay have certain changes These changes is to be adaptable with developing socio – economy of local, of country in the circumstance of developing, integrating and globalizing Basic causes of preservation is notion, habit and custom of these Rituals imbued deeply into mind of Ethnic Tay, become cultural values transmitted from this generation to other generation, and respected and conserved by families and community of Ethnic Tay Some customs become living standard of community as habit of helping and supporting in marriage and funeral, etc… Some important causes of preserving some Rituals in life circle of Ethnic Tay in Na Hang are psychical, especially are Ritual in funeral and giving birth 9.On the basis of research result, the thesis has proposed three suggestions and some solutions to preserve and promote postitive value and limit of negative in Ritual in life circle of Ethnic Tay in Na Hang 10 In the future, deep research on each cultural element in life cirlce of Tay community in Na Hang in particular and in Vietnam in general must be paid attention to research more systematically and overall Simultaneously, It is necessary to pay attention to research comparison to Ritual of life circle of Ethnic Tay in Tuyen Quang with Ethnic Tay in other provinces, locals in our country, this research direction is useful for researching comparison with Ritual of life circle of ethnic groups belonging to group Choang – Dong in China 24 LIST OF SCIENTIFIC WORKS HAVE BEEN PUBLISHED OF THE AUTHOR RELATED TO THE THESIS 1.Nguyen Thi Hoa Mai (2018), Ritual of giving birth of Ethnic Tay in Tuyen Quang, Journal of Social Sciences Manpower No 7, in 2018 Nguyen Thi Hoa Mai (2018), Marriage features of Ethnic Tay in Tuyen Quang, Journal of Culture and Arts, No in 2018 3.Nguyen Thi Hoa Mai (2017) MARRIAGE RITUALS OF ETHNIC TAY IN NA HANG DISTRICT, TUYEN QUANG Journal of Social Psychology 2017 ... 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. .. -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... 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