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Vietnamese believe that the soul of a dead person, even if
dead for many generations, still rests along with their
descendants on earth. The dead and living persons still have
spiritual communion; in everyday life, people must not
forget that what they enjoy and how they feel is the same
for their dead relatives.
On the last day of every lunar year, an announcing cult,
cung tien thuong,
is performed to invite the dead forefathers to return home
to celebrate Tet holidays with their families. During the
last days before Tet, all family members visit their
ancestors’ graves; they clean and decorate the graves, in
the same manner that the livings clean and decorate their
houses to welcome the New Year.
On the anniversary of an ancestor’s death, descendants and
relatives unite and prepare a feast to worship the dead
people and to ask for health and happiness for themselves.
From generation to generation, ancestor worshipping customs
have been religiously preserved. There are some small
variations between those customs among the many Vietnamese
ethnic groups, but the common theme of fidelity and
gratitude towards the ancestors remains.
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VILLAGES- GUILDS |
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The Vietnamese culture
has always evolved on the basis of the wet rice
civilization. Thus, the lifestyle of the Vietnamese
population is closely related to its village and
native lands. |
In Vietnamese society,
people gather together to form villages in rural areas, and
guilds in urban areas. Villages and guilds have been forming
since the dawn of the nation. These organizations have
gradually developed for the population to be more stable and
closer together. Each village and guild has its own
regulations called conventions.
The purpose of these
conventions is the promotion of good customs within
populations. All the conventions are different but they are
always in accordance with the state laws.
Approximately ten thousands such
conventions are kept in the
History
Museum
in Hanoi
and in other museums throughout the country.
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CUSTOM OF
CHEWING BETEL & ARECA NUTS & SMOKING " THUOC LAO " |
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According to legends,
chewing quid of betel and areca has been a custom since
the Hung Vuong period and is connected to the antique
legend of betel and areca.
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A quid of betel, also called
trau,
is composed of four elements: an areca leaf (sweet taste), betel
bark (hot taste), a
chay
root (bitter taste), and hydrated lime (pungent taste). The custom
of chewing betel nut is unique to Vietnam. Old health books claim
that "chewing betel and areca nut makes the mouth fragrant,
decreases bad tempers, and makes digesting food easy". A quid of
betel makes people become closer and more openhearted. At any
wedding ceremony, there must be a dish of betel and areca nut, which
people can share as they enjoy the special occasion.
During festivals or Tet Holidays, betel and areca nut is used for
inviting visitors and making acquaintances. Sharing a quid of betel
with an old friend is like expressing gratitude for the
relationship. A quid of betel and areca nut makes people feel warm
on cold winters days, and during funerals it relieves sadness. Betel
and areca nuts are also used in offerings. When Vietnamese people
worship their ancestors, betel and areca nut must be present at the
altar. Nowadays, the custom of chewing betel remains popular in some
Vietnamese villages and among the old.
Let’s not forget to mention
thuoc lao
or strong tobacco. For women, betel can initiate various feminine
conversation, but for men,
thuoc lao
is related to their joyfulness as well as the sadness in their
lives.
Peasants
always carry their
dieu cay
( pipe for smoking while ploughing the rice fields ).
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WEDDING
CEREMONY |
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Getting married is an important event in
a Vietnamese’s life. The procedure of the ancient
wedding ceremony was very complicated. Current wedding
ceremony procedures include the following steps: the
search for a husband or wife, the proposal, the
registration, and finally the wedding.
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Depending on habits of specific ethnic groups,
marriage includes various steps and related procedures, but
generally there are two main ceremonies:
Le an hoi ( Betrothal ceremony ):
Some time before the wedding, the groom and his family visit the
bride and her family with round lacquered boxes known as betrothal
presents composed of gifts of areca nuts and betel leaves, tea,
cake, fruits, wines and other delicacies covered with red cloth and
carried by unmarried girls or boys. Both families agree to pick a
good day for wedding.
Le cuoi ( Wedding ceremony ):
Guests would be invited to come to join a party and celebrate the
couple’s happiness. The couple should pray before the altar asking
their ancestors for permission for their marriage, then to express
their gratitude to both groom’s and bride’s parents for raising and
protecting them. Guests will share their joy at a party later.
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FUNERAL
CEREMONY |
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The sense of the dead is
that of the final,” says a Vietnamese proverb, meaning
that funeral ceremonies must be solemnly organized.
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Formerly funeral ceremonies went as following: the body was washed
and dressed; then a
le ngam ham,
or chopstick, was laid between the teeth and a pinch of rice and
three coins were dropped in the mouth. Then the body was put on a
grass mat laid on the ground according to the saying “being born
from the earth, one must return back to the earth.” The dead body
was enveloped with white cloth, le kham liem,
and put into the coffin,
le nhap quan.
Finally, the funeral ceremony,
le thanh phuc,
was officially performed.
The deceased
person’s sons, daughters, and daughters-in-law had to wear coarse
gauze turbans and tunics, and hats made of straw or of dry banana
fibre. The deceased person’s grandchildren and relatives also had to
wear mourning turbans. During the days when the dead were still laid
out at home, the mourning went on with worshipping meals and
mourning music. Relatives, neighbours, and friends came to offer
their condolences.
The
date and time for the funeral procession,
le dua tang,
must be carefully selected. Relatives, friends, and descendants take
part in the funeral procession to accompany the dead along the way
to the burial ground. Votive papers were dropped along the way. At
the grave site, the coffin is buried and covered. After three days
of mourning, the family visits the tomb again,
l e mo cua ma
or worship the opening the grave; after 49 days,
le chung that,
the family stops bringing rice for the dead to the altar. And
finally, after 100 days, the family celebrates
tot khoc,
or the end of the tears. After one year is the ceremony of the first
anniversary of the relative’s death and after two years is the
ceremony of the end of mourning.
Nowadays, mourning
ceremonies follow new rituals which are simplified; they consist of
covering and putting the dead body into the coffin, the funeral
procession, the burial of the coffin into the grave, and the visits
to the tomb. The deceased person’s family members wear a white
turban or a black mourning band.
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