Culture of Vietnam

Vietnam is home to fifty-four official ethnic groups, the majority of which live in highland areas, although some large groups such the Cham or Chinese live in lowland or urban areas.. T[r]

Culture of VIETNAM

ORIENTATION

Identification The name Vietnam originated in 1803 when envoys from the newly founded Nguyen dynasty traveled to Beijing to establish diplomatic relations with the Chinese court The new emperor had chosen the name Nam Viet for his kingdom The word Viet he derived from the traditional name for the Vietnamese imperial domain and its people in what is now northern and central Vietnam Nam (south) had been added to acknowledge the expansion of the dynasty's domain into lands to the south The Chinese objected to this new name because it was the same as an ancient state that had rebelled against Chinese rule They therefore changed it to Viet Nam Vietnamese officials resented the change and it did not attain public acceptance until the late 1800s

The story of the origin of Vietnam's name captures several prominent themes that have run throughout the nation's history As the usage of Viet indicates, the Vietnamese have for centuries had a sense of the distinctiveness of their society and culture However, as the inclusion of Nam shows, the land they inhabit has expanded over time, and also has its own internal divisions into northern, central, and southern regions Additionally, as evidenced by the name change, their history has been profoundly influenced by their contact with other, often more powerful, groups Vietnam today stands at a crossroads It has been at peace for over a decade, but since the 1986 introduction of the "Renovation" or Doi Moi policy that began dismantling the country's socialist economy in favor of a market economy, the country has experienced tremendous social changes Some have been positive, such as a general rise in the standard of living, but others have not, such as increased corruption, social inequality, regional tensions, and an HIV-AIDS epidemic The Communist Party still exercises exclusive control over political life, but the question of whether Vietnam will continue its socio-economic development in a climate of peace and stability remains uncertain at the beginning of the twenty-first century

northeast and center, and Cambodia in the southwest Its 2,135 miles (3,444 kilometers) of coastline run from its border with Cambodia on the Gulf of Thailand along the South China Sea to its border with China The delineation of Vietnam's borders has been a focus of dispute in the post–1975 period, notably the ownership disputes with China, Malaysia, the Philippines, Taiwan, and Malaysia over the Spratly Islands; and with China and Taiwan over the Paracel Islands Recent progress has been made settling land border disputes with China and Cambodia The Vietnamese culturally divide their country into three main regions, the north (Bac Bo), center (Trung Bo), and south (Nam Bo), with Hanoi, Hue, and Ho Chi Minh City (formerly Saigon) serving as the main cities of each region Hanoi, the site of the former capital of one of the country's earliest dynasties, has been the capital of the unified Vietnam since 1976

Vietnam

salient is defined by the mountainous Annamite Cordillera that is home to most of the country's fifty-four ethnic groups Many of these groups have their own individual adaptations to their environments Their practices include hunting and gathering, slash and burn agriculture, and some irrigated rice agriculture The combination of warfare, land shortages, population surpluses, illegal logging, and the migration of lowlanders to highland areas has resulted in deforestation and environmental degradation in many mountainous areas The country is largely lush and tropical, though the temperature in the northern mountains can cool to near freezing in the winter and the central regions often experience droughts

population centers are Hanoi and Ho Chi Minh City, but over 75 percent of the population lives in rural areas The country's birth rate, estimated to increase at 1.37 percent per year, has led to rapid population growth since the 1980s with approximately 34 percent of the population under 14 years of age

Linguistic Affiliation Vietnamese is the dominant language, spoken by an estimated 86.7 percent of the population It is a tonal Mon-Khmer language with strong Chinese lexical influences The six-toned dialect of the central Red River delta region, particularly around Hanoi, is regarded as the language's standard form, but significant dialectical variations exist between regions in terms of the number of tones, accents, and vocabulary Dialectical differences often serve as important symbols of regional identity in social life As the official language, Vietnamese is taught in schools throughout the country Since the 1940s, Vietnamese governments have made great progress in raising literacy rates and approximately 90 percent of the adult population is literate During the twentieth century the country's elite have mastered a variety of second languages, such as French, Russian, and English, with the latter being the most commonly learned second language today Linguists estimate that approximately eighty-five other languages from the Austro-Asiatic, Austronesian, Daic, Miao-Yiao, and Sino-Tibetan language families are indigenous to the country These range from languages spoken by large numbers of people, such as Muong (767,000), Khmer (700,000), Nung (700,000), Tai Dam (over 500,000), and Chinese (500,000), to those spoken by only a few hundred people, such as O'Du, spoken by an estimated two hundred people Many minority group members are bilingual, though not necessarily with Vietnamese as their second language

developing its tourist industry in the late 1980s, a number of other images have become commonplace, such as farmers in conical hats, young boys playing flutes while riding on the back of buffalo, and women in ao dai, the long-flowing tunic that is regarded as the national dress HISTORY AND ETHNIC RELATIONS

Emergence of the Nation Many Vietnamese archeologists and historians assert that the origins of the Vietnamese people can be reliably traced back to at least the fifth or sixth millennium B.C when tribal groups inhabited the western regions of the Red River delta A seminal event in the solidification of Vietnamese identity occurred in 42 B.C.E when China designated the territory as its southern-most province and began direct rule over it China would rule the region for almost one thousand years, thereby laying the foundation for the caution and ambivalence that Vietnamese have felt for centuries toward their giant northern neighbor The Vietnamese reestablished their independence in 938 The next thousand years saw a succession of Vietnamese dynasties rule the country, such as the Ly, Tran, Le, and Vietnam's last dynasty, the Nguyen (1802–1945) These dynasties, though heavily influenced by China in terms of political philosophy and organizational structure, participated in the articulation of the uniqueness of Vietnamese society, culture, and history This period also saw the commencement of the "Movement South" (Nam Tien)in which the Vietnamese moved south from their Red River delta homeland and gradually conquered southern and central Vietnam In the process, they displaced two previously dominant groups, the Cham and Khmer

administration then controlling Vietnam On September 1945 Ho Chi Minh officially established the Democratic Republic of Vietnam The French attempted to reassert control over Vietnam by invading the country in December 1946 This launched an eight-year war in which the Vietnamese nationalist forces, led primarily by the Vietnamese Communists, ultimately forced the French from the country in late 1954 Vietnam was divided into North and South Vietnam for the next twenty-one years During this period the North experienced a socialist revolution In 1959 North Vietnam began implementing its policy to forcibly reunify the country, which led to outbreak of the American War in Vietnam in the early 1960s This concluded on 30 April 1975 when North Vietnamese soldiers captured the city of Saigon and forced the surrender of the South Vietnamese government On January 1976 the Vietnamese National Assembly declared the establishment of the Socialist Republic of Vietnam, thereby completing the reunification of the Vietnamese nation

identity rejected Communism and celebrated a different set of historical figures, particularly those that had played a role in the Nguyen dynasty's founding and preservation After unification, the government suppressed this history and its heroes The northern definition of national identity dominates, but there remains alternate understandings among many residents in the southern and central regions

Ethnic Relations Vietnam is home to fifty-four official ethnic groups, the majority of which live in highland areas, although some large groups such the Cham or Chinese live in lowland or urban areas Since the mid-1980s, relations between ethnic groups have generally been good, but conflict has been present The most frequent problem is competition for resources, either between different highland groups or between highland groups and lowland groups that have settled in the midlands and highlands Some minority group members also feel discriminated against and resent governmental intrusion in their lives The government, which at one level supports and celebrates ethnic diversity, has had complicated relations with groups it fears might become involved in anti-government activities This has been the case with several highland groups in northern and central Vietnam, the ethnic Chinese, many of whom fled Vietnam at the time of the Vietnam War and China's brief border war in 1979, and expatriate Vietnamese who have returned to Vietnam URBANISM, ARCHITECTURE, AND THE USE OF SPACE

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

Vietnamese rural villages feature a variety of architectural styles Village residents in lowland river deltas usually live in family compounds that

Traditional thatched-roof homes on piles in a village outside Sapa These homes are more common among poorer, rural families

side, directly before the family ancestral altar Kitchens, regarded as women's spaces, are on the side Lowland villages have a variety of sacred spaces, such as Buddhist temples, spirit shrines, lineage halls, and the communal house (a sacred structure that houses the village guardian spirit's altar) These spaces normally have behavioral restrictions such as prohibitions against entry while in a polluted state to protect their sacredness Highland minority groups often live in either thatched houses or in houses raised on stilts Many of these houses maintain discrete spaces defined by age or gender

FOOD AND ECONOMY

Food in Daily Life Rice is the dietary staple which most people eat three meals a day Rice is usually consumed jointly by family members The common practice is to prepare several dishes that are placed on a tray or table that people sit around Individuals have small bowls filled with rice, and then take food from the trays as well as rice from their bowls with chopsticks Vietnamese often accompany these main dishes with leafy vegetables and small bowls of salty sauces in which they dip their food Popular dishes include sauteed vegetables, tofu, a seafood-based broth with vegetables called canh, and a variety of pork, fish, or meat dishes A common ingredient for cooked dishes and the dipping sauces is salty fish sauce (nuoc mam) Another important family practice is the serving of tea from a small tea pot with small cups to guests Northern cuisine is known for its subtle flavors, central cuisine for its spiciness, and southern cuisine for its use of sugar and bean sprouts Diet varies with wealth; the poor often have limited amounts of protein in their diets and some only have the means to eat rice with a few leafy vegetables at every meal

dog or snake are regarded as male foods and many women avoid them Some minority groups have taboos on the consumption of certain food items considered either sacred or impure

Food Customs at Ceremonial Occasions Food consumption is a vital part of ritual celebrations. Historically, villagers held feasts after the conduct of rites dedicated to village guardian spirits, but revolutionary restrictions on resource consumption in these contexts has largely eliminated such feasts Feasts held after weddings and funerals remain large and have increased in size in recent years The most popular feast items are pork, chicken, and vegetable dishes served with rice Liberal amounts of alcohol are also served In the countryside this usually takes the form of locally-produced contraband rice spirits, while feasts in the cities often feature beer or imported spirits Feasts are socially important because they provide a context through which people maintain good social relations, either through the reciprocation of previous feast invitations or the joint consumption of food Other important occasions for feasting are the death anniversaries of family ancestors and the turning of the Lunar New Year or Tet Many of the foods served on these occasions are similar, although the latter has some special dishes, such as a square of glutinous rice, pork and mung bean cake called banh trung These feasts are comparatively smaller and, unlike the weddings and funerals, generally are confined to family members or close friends

Commercial Activities Agricultural and manufactured products are sold both retail and wholesale Cities, towns, and villages all feature markets, most of which are dominated by petty traders, normally women The most commonly sold commodities are foodstuffs and household items such as salt, sugar, fish sauce, soaps, clothing, fabric, tableware, and cooking implements Major purchases such as household appliances, bicycles, or furniture are often made in specialty stalls in larger markets or in stores in towns and cities Currency is used for most transactions, but the purchase of real estate or capital goods requires gold The number of open market wage-laborers has increased in recent years

Overview of Hanoi's Old Quarter The French colonial influence is apparent in the architecture of many of the buildings that line the street

Trade Vietnam's international trade relations have grown considerably since the early 1990's. Major exports include oil, marine products, rubber, tea, garments, and footwear The country is one of the world's largest exporters of coffee and rice It sells most of its rice to African nations Its largest trading partners for other commodities include Japan, China, Singapore, Australia, and Taiwan

Division of Labor Vietnamese of all ages work As soon as they are able, young children begin helping out around the house or in the fields Men tend to perform heavier tasks, such as plowing, construction, or heavy industrial work while women work in the garment and footwear sectors Individuals with post-secondary school educations hold professional positions in medicine, science, and engineering The lack of a post-secondary education is generally not a barrier to occupying high-ranking business or political positions, though this had begun to change by the late 1990s National occupational surveys show that only slightly more than 16 percent of the population is engaged in professional or commercial occupations, while just under 84 percent of the population is engaged in either skilled or unskilled manual labor

SOCIAL STRATIFICATION

Classes and Castes The vast majority of the contemporary Vietnamese population is poor The average annual earnings in the 1990s for a family is estimated at $370 There has been an increase in social stratification based upon wealth, particularly in urban areas where some individuals, often with links to business or the government, have become very wealthy Another important axis of stratification is the distinction between mental and manual labor Given the recent origin of this wealth-based stratification and the widespread poverty, these groups have yet to congeal into clearly-defined classes

very wealthy, automobiles, foreign travel, and expensive homes are important status symbols Many of the poor ride bicycles, wear old and sometimes tattered clothing, and live in thatched homes

POLITICAL LIFE

Government Vietnam is a socialist republic with a government that includes an elected legislature, the national assembly, a president as head of state, and a prime minister as head of government However, real political power lies with the Vietnamese Communist Party Party members hold virtually all executive and administrative positions in the government The party's Fatherland Front determines which candidates can run in elections and its politburo sets the guidelines for all major governmental policy initiatives The most powerful position in the country is the Communist Party general secretary Other important positions are the prime minister, the president, the minister of public security, and the chief of the armed forces Women and members of Vietnam's ethnic groups are nominally represented in the government One of the most sensitive issues the government faces is balancing regional interests

Leadership and Political Officials The Communist Party pressures its members to serve as examples of political virtue The image they employ as their ideal leader is Ho Chi Minh Ho was a devoted revolutionary who lived a life of simplicity, avoided corruption, behaved in a fair and egalitarian manner, and put the nation and revolution above his own personal interests Party members and others often invoke the numerous moral adages coined by Ho during his life as a benchmark for social and political morality Ho's popularity is greatest in the north Residents of other regions sometimes have more ambivalent feelings about him

Local political officials often are caught between two conflicting sets of expectations regarding their behavior As party members, they are exhorted to follow the official line and disregard their own interests, but relatives and members of their communities often expect them to use their positions to their advantage; thus nepotism and localism are, at one level, culturally sanctioned Officials must balance these two sets of demands, as moving too far in one direction can lead to criticism from the other

Most Vietnamese address officials with respectful kinship terms, such as "older brother" (anh) or "grandfather" (ong), or in rare cases as "comrade" (dong chi) Events in the late 1990s, notably several uprisings in rural areas in 1997, have demonstrated that the people's respect for the party and its officials has declined, largely as a result of the highhandedness and corruption of many officials However, significant alternative political movements have not emerged

Social Problems and Control Vietnam has enjoyed a large measure of stability since the late 1970s, but its government today faces a number of significant social problems Its greatest concern has been unrest in rural areas brought on by official malfeasance and land disputes The government is also concerned about relations with religious groups in the south, particularly Catholics, Cao Dai, and Hoa Hao, who have demonstrated against the government since the 1990s Another source of concern is smuggling and the production of counterfeit commodities Three problems that have increased dramatically in urban areas during the 1990s have been theft, prostitution, and drug abuse Many who engage in the latter two activities are often from the poorest segments of the population Official corruption associated with the drug trade and sex industry are another significant problem

Vietnam has a legal system supported by a police force, a judicial and a security system Yet, many Vietnamese feel that the system does not work, particularly with regard to its failure either to punish high-ranking offenders or to prevent the wealthy from bribing their way out of being punished for illegal activities The former is often made possible by the extremely low salaries received by public officials People also feel that the state deals more severely with political dissidents than many civil and criminal offenders While there is a limited police and security presence in rural communities, the tightly-packed living spaces and ubiquitous kinship relations hinder the conduct of many crimes If possible, local officials often prefer to settle disputes internally, rather than involve higher authorities Public skepticism regarding the police and judicial system is a source of concern for the government

Houses clustered along the shore of Halong Bay It is common for houses in Vietnam to be built close to one another within a village

engaged in any large-scale conflicts, but its forces have been involved in numerous small skirmishes with the Chinese and Cambodians over border disputes

SOCIAL WELFARE AND CHANGE PROGRAMS

The Vietnamese government has a strong commitment to social welfare and social change, particularly health improvements, poverty alleviation, and economic development It is also concerned with providing assistance to war invalids and the families of war dead Numerous offices at all levels of government are dedicated to these goals, but their efforts are severely constrained by a lack of funding As a result, the implementation of many such policies is carried out with the assistance of international donors and organizations Several governments including those of Sweden, Finland, Norway, and Japan, have provided significant assistance

NONGOVERNMENTAL ORGANIZATIONS AND OTHER ASSOCIATIONS

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

GENDER ROLES AND STATUSES

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

Two women sit down to breakfast in Vietnam While women have a strong role within families, their status in business and government is less significant than men's

women engage in all phases of agricultural production, the physically demanding activities of plowing and raking are mostly performed by men

The Relative Status of Women and Men Vietnamese revolutionary policies endorse the principle of gender equality, but its realization in social life has been incomplete Men dominate official positions, the Communist Party, business, and all other prestigious realms of social life Women play a strong role within their families, a point made in the reference to the wife as the "general of the interior" (noi tuong) The position and status of women has improved significantly since 1950, but lower literacy rates, less education, and a smaller presence in public life indicate that their inferior status remains

MARRIAGE, FAMILY, AND KINSHIP

Marriage Marriage is an expected rite of passage for the attainment of adulthood Almost all people marry, usually in their late teens or early twenties According to Vietnamese law, arranged marriage and polygamy are illegal Young people can court freely, but many women are careful not to court too openly for fear of developing a negative reputation Many Vietnamese regard the development of romantic love as an important component in deciding to marry, but many will also balance family considerations when making their decision Vietnamese prefer to marry someone of equal status, though it is better for the husband to be of slightly higher status Such considerations have become more significant in recent years as wealth differentials have grown Vietnamese law allows both men and women to ask for a divorce Divorce rates have increased, particularly in urban areas, but many women are reluctant to divorce because remarriage is difficult for them

generations tend to such matters as cooking, cleaning, and caring for children, though these responsibilities tend to fall on the younger wives

Inheritance The general custom is for the eldest son to inherit the parental home and the largest portion of the family property, particularly land Younger sons will often inherit some land or other items, such as gold In rare cases daughters receive small items Many parents like all of their children to receive something in order to prevent discord If a person dies without a pre-stipulated arrangement, Vietnamese law requires an equal distribution of property among the next of kin

Kin Groups Patrilineages are the most important kin groups At birth, children become members of their father's patrilineage and are forbidden from marrying anyone of that patrilineage within five degrees of relation Most rural villages have several patrilineages whose members live amongst each other Patrilineages generally not exercise a dominant role in social life, although lineage members often meet to conduct commemorative rites for their ancestors Many highland groups have matrilineages and different rules regarding marriage

SOCIALIZATION

Infant Care Vietnamese infants are in constant contact with others People hold children and pass them around throughout the day During the night infants sleep with their parents in the parents' bed Infant care is largely the responsibility of female family members Mothers play the primary role, although in cases when they must be away, older relatives help care for the children Older siblings often help out too People talk and play with infants, calm them when they cry, and always try to make them smile and laugh

these moral themes, but given that the majority of Vietnamese not study beyond primary school, they are not a significant site for moral socialization

Higher Education Higher education is very prestigious, a tradition that dates back to the competitive examination system to become an official in the precolonial period Many families want their children to attend university, but such an option is beyond reach for the majority of the population, particularly those in rural or highland areas

ETIQUETTE

Polite behavior is highly valued One of the most important dimensions of politeness is for the young to show respect to their elders In everyday life, younger people show this respect by using hierarchical terms of address when interacting with their seniors and parents regularly instruct their children on their proper usage Younger people should also be the first to issue the common salutation chao when meeting someone older, should always invite their seniors to begin eating before they do, ask for permission to leave the house, announce their arrival when they return, and not dominate conversations or speak in a confrontational manner with their seniors Prerevolutionary practices demanded that juniors bow or kowtow to their seniors, but the revolution has largely eliminated such practices Many elders today feel that the revolution produced a general decline in politeness

Rice is a staple of Vietnamese cuisine, eaten three meals a day, but rice is also exported as well —mostly to African countries

RELIGION

prevented the Vietnamese from becoming masters of their own destinies Today, acceptance of ideas of supernatural causality is more common among women, while some men, particularly those with party or military backgrounds, reject such ideas

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

Rituals and Holy Places The most important ritual event in Vietnamese society is the celebration of the Lunar New Year (Tet Nguyen Dan) when families gather to welcome the coming of the new year and pay their respects to family ancestors The first and fifteenth of every month in the twelve month lunar year are also important occasions for rites to ancestors, spirits, and Buddhist deities Other common days for rites are the death anniversaries of family ancestors, historical figures, or Buddhist deities; the fifteenth of the third lunar month when family members clean ancestral graves; and the fifteenth of the seventh lunar month, which is Vietnamese All Soul's Day Vietnamese conduct rites in a variety of sacred spaces These include family ancestral altars, lineage halls, a variety of shrines dedicated to spirits, communal houses that hold the altars of village guardian spirits, temples of Buddhist or other affiliations, Christian churches, and mosques The country also has many shrines and temples that hold annual festivals that pilgrims and interested visitors attend, often from great distances Among the more famous are the Perfume Pagoda in the north, the Catholic shrine at La Vang in the center, and the Cao Dai Temple in the south

Death and the Afterlife The vast majority of Vietnamese hold that a person's soul lives on after death One of the most important moral obligations for the living, especially the deceased's children, is to conduct a proper funeral that will facilitate the soul's movement from the world of the living to what Vietnamese refer to as "the other world" (gioi khac) This transfer is vital because a soul that does not move to the other world is condemned to becoming a malevolent wandering ghost, while the soul that does move can become a benevolent family ancestor There is a great deal of variation regarding the conduct of funeral rites, but they share this common goal

The other world is regarded as identical to that of the living To live happily there, the dead depend on the living to provide them with essential items At a minimum this includes food, though some also send money, clothing, and other items Family members deliver these items through mortuary rituals, especially those performed annually on the deceased's death anniversary All rituals associated with death have a tremendous moral significance in Vietnamese society

The Vietnamese, like residents of other poor, tropical countries, suffer from a wide range of maladies, including parasitic, intestinal, nutritional, sexually transmitted, and respiratory diseases In 1999, the average life expectancy at birth was 65.71 years for men and 70.64 years for women The major endemic diseases include malaria, hepatitis A, and hepatitis B Other diseases present are HIV-AIDS, syphilis, gonorrhea, measles, typhoid, dengue fever, Japanese encephalitis, cholera, leprosy, and tuberculosis Since the early 1990s, the Vietnamese government, with assistance from international organizations, has achieved tremendous successes in reducing malaria fatalities and also in eliminating polio However, some infectious diseases have begun reemerging in recent years, particularly tuberculosis, and the number of HIV-AIDS cases has also grown significantly Many infectious diseases are associated with poverty and the poor often suffer the most severe consequences

The Vietnamese revolution created improvements in the quality and availability of health care The government constructed hospitals in urban areas and health clinics in rural communities where patients were required to pay only minimal fees Many of the larger facilities were constructed with international assistance These programs helped reduce infant mortality and the frequency of many infectious diseases, but many of these advances were unevenly spread throughout the country as many poor highland areas continued to receive inadequate care Budgetary restrictions held back overall health improvements Many facilities today not have adequate resources to function and have begun charging patients higher fees Many specialists have also left rural areas for better opportunities in cities These changes have put adequate health care out of reach of many Vietnamese

patients, but a lack of adequate funding prevents the majority of patients from receiving the most advanced and effective treatments

The treatment of illnesses illustrates the diverse medical systems that coexist in Vietnam The most commonly consulted, particularly in urban areas, is western biomedicine with its reliance on surgery and pharmaceuticals For most Vietnamese, biomedicine is the first resort in cases of acute illness or bacterial or viral infections With chronic illness, many will first try biomedical treatments, but if these fail, they will turn to herbal treatments Vietnam has two main herbal traditions: Chinese herbal medicine (thouc bac or "northern drugs") and Vietnamese herbal medicine (thuoc nam or "southern drugs") Both traditions have substantial similarities, particularly in their theories that illness results from humoral imbalances in the body, yet the treatments prescribed in the latter rely more on herbal remedies available in Vietnam In some cases people use biomedical and alternative treatments in a complementary manner Many Vietnamese comment that herbal medicines are more effective in the long run because they deal with the true cause of illness whereas biomedicine only treats the symptoms Members of different highland communities also employ biomedical and herbal remedies to treat illness, but the poverty of many communities makes access to the former difficult

The Vietnamese have a range of indigenous healers, such as spirit mediums or other spirit specialists, who are consulted in cases of prolonged physical or mental illness These healers believe that disease and misfortune are caused by spirits or other malevolent entities The techniques they employ involve contacting the spirit world, finding and identifying the offending spirit, and determining what is needed to end the spirit's torments The government strongly opposes and criticizes these specialists, but they remain active throughout the country

SECULAR CELEBRATIONS

Celebrants crowd Hanoi streets during the Tet lunar New Year celebration in Vietnam

sensitive official holiday for Vietnam's people is Liberation Day (30 April) that commemorates the South Vietnamese government's surrender The government heavily promotes the significance of these dates, but financial limitations often make their celebration rather low-key THE ARTS AND HUMANITIES

Support for the Arts Vietnam's socialist government places a strong emphasis on the arts, particularly because it regards them as a prime vehicle for the propagation of socialist values All of the main artistic forms such as theater, literature, cinema, and painting have state-controlled organizations that artists are encouraged if not forced to join The government at times severely constrains the direction of artistic development through censorship, control over printing, and the presence of party members in artistic organizations This has not prevented a minor artistic renaissance, particularly in literature, since the late 1980s Some artists find ways to insert critical messages into their work Many artists struggle financially because of the recent dramatic reductions in government subsidies for the arts, the absence of adequate protection for copyrights, and the fickle tastes of a public that sometimes prefers imported films, music, and literature Artists, especially painters, who can produce for expatriates or the tourist market, have the greatest freedom to pursue their craft

eras such as Nguyen Du's The Tale of Kieu or Nguyen Dinh Chieu Luc Van Tien are regarded as literary masterpieces Along with these traditions, the Vietnamese also maintained a rich oral legacy of songs, poems, and morality tales people still recite today Prose fiction became popular under colonial rule in the first half of the twentieth century Writers of this period such as those of the "Self-Reliance Literature Group" (Tu Luc Van Doan) developed the role of author as social critic The socialist authorities kept literature under tight control for several decades to ensure that it was in accord with the officially prescribed "socialist realist" canon that described the virtues of the working class and the revolution Since the late 1980s, Vietnam has experienced a literary revitalization with the publication of numerous works that present war, and revolution, and their consequences in a critical light The work of several such authors, including Bao Ninh, Duong Thu Huong, and Nguyen Huy Thiep has attracted an international audience

Graphic Arts A number of indigenous graphic art traditions remain popular These include lacquerware, ink block prints, and ceramics, all of which employ distinctive themes developed by Vietnamese artists Historically, specialist families or villages have produced these items for local sale, though some objects such as ceramics were sold throughout the country and abroad Painting has become more popular in urban areas since the colonial period All of these forms are displayed in museums and, with the exception of paintings, are sold in local markets as well as galleries or shops in major cities

Performance Arts The most popular performance arts in Vietnam have historically been a variety of musical theater traditions, all of which continue to be performed by government-organized troupes The main forms included the courtly tradition of classical opera (hat tuong); reform theater (hat cai luong); an innovative tradition that emerged in the Mekong Delta in the early twentieth century; and hat cheo, a rural folk tradition The former tradition has been in decline for several decades Reform theater is popular in the south, and hat cheo in the north Most performances take place in theaters usually in urban areas Troupes struggle financially and perform less frequently than before the revolution The French introduced Western drama to Vietnam, but its popularity has never matched musical theater Musical performances, either of traditional musical forms or contemporary popular music, are also popular Radio and television have become a common way to listen to or watch the whole range of performance arts

The Vietnamese government has a strong commitment to the development of the physical and social sciences Officially sponsored universities and research institutes have specialists in most major disciplines such as biology, chemistry, physics, mathematics, anthropology, sociology, psychology, and economics Many specialists have received training abroad, either in the former Eastern Bloc nations or in advanced capitalist nations Despite this commitment, the overall state of the physical and social sciences is poor due to a lack of funding that hinders the construction of adequate research facilities such as laboratories or libraries, constrains the training of adequate numbers of specialists, and keeps scientists' pay extremely low

http://www.everyculture.com/To-Z/Vietnam.html