The Vietnamese - Module C

CROSS CULTURAL COMMUNICATIONS SERIES: THE VIETNAMESE

Module C - Vietnamese Culture and Customs

Introduction

In this module, YOU will be introduced to Vietnamese philosophy, culture, and traditional customs. We will examine the origins and nature of Vietnamese thought and values, and how these aspects of Vietnamese life continue to have a strong influence on Vietnamese people today.

Objectives

AT THE END OF THIS MODULE YOU WILL BE ABLE TO:

(A) Identify the various ethnic origins of Vietnamese persons living in Vietnam and in Canada today.

(B) Determine and explain the major philosophical influences upon the Vietnamese.

(C) Explain the nature of social relationships in a traditional Vietnamese family.

(D) From a list of Asian names, be able to identify names of Vietnamese origins, and determine the first, middle, and surname.

Resources:

Evening, before the King's pavilion,
people are sitting, fishing, sad and grieving,
loving, in love, remembering, waiting, watching.
Whose boat plies the river mists? offering so many rowing songs
that move these mountains and rivers, our Nation.

The People

Like other lands, Vietnam is a composite of different peoples. Ethnic Vietnamese account for roughly 85% of the population, with 3% Chinese, and 12% being represented by a variety of "Hill People", Black Thai, Hmong, and many other smaller groups.

While the Vietnamese spoken language also is the dominant tongue, various Chinese, and minority languages are also used in different regions of the country.

After the fall of South Vietnam, the largest population of refugees among those fleeing the country were ethnic Chinese. Traditionally, the Chinese population in the south represented the merchant community, while ethnic Vietnamese were more predominantly agricultural and rural. Ethnic Vietnamese, and to a much lesser extent, Hill tribal people, who became refugees, were often former members of the military and their families, government civil servants, educators or professionals who left out of fear of persecution.

While there is the same diversity present in Vietnamese peoples as in other communities, generally speaking, Vietnamese tend to be small and slender in build compared to mainstream Canadians, and more physically resemble other South East Asian peoples then the Chinese, Korean, or Japanese peoples.

The hardships wrought by years of war, and in many cases, often years in refugee camps, has no doubt left it's mark on many emigres. Distrust and fear of authority are still common, but are eroding as a generation of new Canadian born Vietnamese come to maturity.

The Land

When the rice fields lie fallow,
I play the flute on the back of my buffalo.
Happy the people with a Thuan-Nghieu king.
Over the land the intelligent mind spreads like
the wind.
The Lo waterfalls are clear, free and high.
We shake off the jacket of the dust of life.

The geography of a nation, no doubt has some bearing upon the make-up and nature of it's people. Our northern climate has given Canadians a unique relationship to their land; for example, the development of winter sports and recreation.

The Vietnamese traditionally, are an agricultural people living along the wet delta lands of the country's principle river systems. The nations mountains and highlands, are the homes of the countries various ethnic minorities.

The Vietnamese hold a strong and romantic attachment for their country which is represented in their poetry, art, and literature, as well as in some of the fanciful names given to places such as, the Perfume River, the Lake of the Returned Sword, the Pass of Clouds, the Dragon's Jaw Bridge, or the Temple of the Kneeling Elephant. (An example of ancient Vietnamese folk tales is provided in the appendix of this module.)

Communist collectivism, and other efforts at control of the nation's human and economic resources, has no doubt impacted upon the age old independence of the village, for many Vietnamese, the centre of their lives. Traditionally, the village was an autonomous unit, economically self-sufficient, governed by locally devised laws and customs, and ruled by an elected village council charged with settling disputes and carrying out religious rites associated with each village's Guardian Spirit and founding ancestors. The King's Law, it was said, yields to Village Law.

The sense of independence and self sufficiency, no doubt remains a part of Vietnamese character, and has in part at least, been carried on into Canada, and other nations.

Beliefs

Birds have nests, men have ancestors.
-Ancient Vietnamese proverb

The principle traditional religion of Vietnam is Mahayana Buddhism, a belief to which roughly 60% of the nation subscribes. Marxist philosophy, which discounts religion, has attempted to suppress and supercede Buddhism and other religions, but with no more success then it has done so in the former Soviet Union or other communist nations, where religion simply went underground.

Vietnam has a rich tradition of folk lore. Vietnamese "Animism", gives belief that certain natural and even man made objects have a spirit and life of their own. Traditional Vietnamese tend to be superstitious, conscious, and sometimes afraid of spirits and natural forces, not unlike peoples of Celtic ancestry

.The intermingling of these different belief systems provides the Vietnamese people with a heritage of inner strength in the face of adversity, an appreciation, love, and respect for the natural world, and a sense of duty to work hard towards a better life, no matter how difficult circumstances might be in the present life.

JUST FOR FUN

At some time in your career you may be called upon to attend a Chinese, Japanese, or Vietnamese banquet. In each case, there is the expectation that you will use chopsticks, the "cultured", and most appropriate way of eating food.

While most North Americans can muddle through, most of us are unawares of the proper etiquette associated with these contraptions. The following are included for your consideration, and future usage.

Ancient myth suggests that chopsticks were invented in ancient times in China by two poor farmers who wandered throughout the country after being banished from their land. Tired and starving, the two stole a chunk of meat from a storeroom in a small village, and ran into the forest to cook their booty. As they built a fire to cook the meat, the aroma overcame them, and they grabbed twigs to remove the meat from the fire and place it directly in their mouths.

Today, Chinese, Japanese, Vietnamese, and Korean peoples use chopsticks, although each nation has developed a slightly different version of the utensil. Interestingly, neighbouring Cambodia and Thailand do not use chopsticks, or origins of the difference, being lost in time!

Customs

Some Vietnamese continue to practice traditional medicine and home remedies based upon ancient religious beliefs. Evil spirits or "evil winds", may require the presence of a Shaman, or folk doctor, who may prescribe herbal medicine or special kinds of massage to alleviate the illness or disease. While the practises described here are more common among Cambodian and Laotian peoples, they may exist in Vietnamese communities as well.

Coining - A coin is used for treatment of a wide range of medical conditions, including the common cold. Hot ointment is applied to an appropriate area of the body, then the spot is rigorous rubbed with a coin. The belief is that such rubbing will remove "Bad Winds". The rubbing of the coin causes multiple scratch marks. It is believed that "bad blood' is removed by bringing it to the surface where the marks are observable. This method is also used for treating fevers.

Pinching - This entails drawing the skin of the affected area up between the index and middle finger then squeezing and pulling sharply and releasing. This may be done several times. The method is used in the treatment of sore throats and headaches, and will result in bruising and redness in and around the neck and forehead depending on the ailment.

Note to Police Officer:

These unusual forms of medical treatment might illicit complaints of child abuse from schools or neighbours who observe the marks. Children have been known to practise these methods on themselves, as well as having them administered. Check if observed, whether the family subscribed to this method of home treatment first, before taking any criminal action.

For centuries, Vietnamese society was knitted together by Confucian principles based upon five key relationships; the subordination of subject to ruler, son to father, wife to husband, and younger brother to elder brother, and the mutual respect between friends. Children were expected to be polite to their parents and older persons, to look after their elders welfare, and show elders respect through proper manners and form of address.

Traditional Vietnamese hold that the welfare and continuity of the family group is more important than the interests of any individual member. Families often work together in one family enterprise, be it farming, the fishery, or small business. Vietnamese families are often multigenerational, with parents, their married elder son and his family, and perhaps other unmarried adults, living together.

In Vietnam, and within many Vietnamese families in Canada today, marriages are arranged. As with other traditionally minded peoples, a marriage is a merger of two families, a social contract in which the couple's parents are influenced more by considerations affecting the welfare of the lineage than by the particular preferences of the participants. Western influences in Canada naturally have made love matches more common, yet probably remain in the minority. A socially unacceptable marriage, or living together is considered a disgrace in most Vietnamese families.

Divorce is not a common occurence in Vietnamese society, and traditionally does not exist in the legal sense. The husband is considered divorced when he simply abondons his wife and marries another woman. It is more difficult for a woman to remarry then a man. Custody of the children is decided by the elders of the two families without resort to the courts.

The man holds the dominant position in the family structure, followed by his eldest son. While western contact, particularly with women entering the work force, and reliance upon women and girls in some cases, to act as translators, has began to erode the former paternal hierarchy, as a general rule, these relations still apply in many Vietnamese homes in Canada today.

Culture and Communication

Vietnamese philosophy and religion permeate into social, and business relationships. Many of the general guidelines proposed below, are common among other Indochinese, Chinese, and to some extent, other traditionally minded Asian persons who have been culturally influenced by Buddhism, and Taoist teachings. As with other persons of other cultural backgrounds, these are merely general guidelines, and cannot be viewed as hard and fixed behavioural traits for all Vietnamese peoples.

TIME IS LESS PRECISLEY COMPARTMENTALIZED

Vietnamese traditionally, are less committed to the time clock then westerners. Social events for example, may be less punctually attended, and may last longer than expected.

Note to Police Officer: This may affect arrangements for taking statements, or other situations in which a prearranged time for a meeting is required. Recognize that police officers are by nature probably more punctual and concerned with time than other people, and not everyone, and particularly persons of other cultures view time and space in the same manner.

SELF CONTROL AND DISCIPLINE

Buddhist teachings places a strong emphasis upon self discipline. As a rule Vietnamese, do not like to complain, and there is an acceptance of the way things are, even if this requires the acceptance of suffering.

Note to Police Officer: This situation could result in persons being unprepared to report their victimization, whether thefts, domestic violence, or extortion.

PATIENCE IS GREATLY ADMIRED AND RESPECTED

To rush or be impatient shows you are controlled by the circumstances and lack self-control. This can effect the person's sense of trust and respect.

Note to Police Officer: Patience is generally affected by time, something police officers often do not have in abundance. Be aware that your inability to demonstrate patience, will effect your relationships with Vietnamese, and possibly lower their level of confidence in you.

THERE IS A STRONG SENSE OF RECIPROCITY IN THE AREA OF FAVOURS

It is not considered impolite to ask for a favour early into a friendship. Because of the strong influence of connections and the necessity for reciprocity (returning the favour), offers of assistance are not always accepted easily.

Note to Police Officer: Vietnamese persons may shy away from commitment to projects and programs outside of the family or immediate community. Inversely, a favour received, requires a favour returned. Acceptance of gifts, etc, are not acceptable for police services, and yet, a certain degree of tact, must be initiated to avoid insult or create a loss of face.

THIRD PARTY MEDIATION IS USED
This is common among other Asiatic peoples who share a common tradition, favour the use of mediators as apposed to direct confrontation. Solutions to problems are preferred at the family or neighbourhood level, before, if at all, involving outside authorities.

Note to Police Officer: Direct confrontations between parties presents the possibility of "losing face", public disgrace. The principle of maintaining social harmony and peace is viewed as more achievable through an independent party. Once a police officer has established a level of trust and respect within the community, this cultural aspect might actually prove advantageous if the member could come to be accepted as a mediator. Reluctance to involve outsiders in family or neighbourhood problems is slowly eroding, and knowledge of this accepted role in dispute resolution may prove very valuable in the days to come.

MAINTAINING "FACE"

Public embarrassment or criticism of any kind can result in a lose of "face". Losing face is taken very seriously, particularly by men.

Note to Police Officer: Lose of face among the criminal element, could result in retaliation. In other circumstances, a domestic dispute for example, direct criticism of the individual will be particularly hurtful if made in the presence of other family members, factors which could even initiate further and more severe acts of violence, as a result of the lose of personal esteem and creation of embarrassment. Be very conscious of this traditional Asian value.

AVOIDANCE OF OVER USE OF 'THANK-YOU', ETC.

Vietnamese find that westerns over use, thank-you, please, may I, sorry, pardon me, etc. believing that using these niceties without real sincerity renders them meaningless. When expressed by a Vietnamese person they are generally explicitly meant.

PHYSICAL TOUCHING

Hand-holding, and kissing in public is considered immodest, and is frowned upon. Male and female members of the same sex however, may hold hands or walk arm-in-arm.

Note to Police Officers: Vietnamese, as a general rule, do not like to be touched. While it is perhaps, less common then in the past, to pat a child on the head, in Vietnamese culture this is a particular taboo. It is believed that the spirit of the person resides in the head. Touching the head is therefore, considered highly inappropriate. Vietnamese criminals may be resistant to handcuffing for similar reasons.

JUST SAY 'YES'!

Vietnamese may often respond to a question in the affirmative, hoping to demonstrate politeness and avoid a direct negative response. Paraphrasing is the safest route to a correct response.

Note to Police Officer: When dealing with persons in authority, this factor may be particularly true. Recognize yes could be no, or maybe.

HUMILITY

Humility is valued, and praise when given, tends to make individuals uncomfortable. Persons may tend to play down their own involvement in successful measures to show modesty or lack of conceit. Bragging and boasting are strongly disapproved of.

Cultural Differences

We often look at other cultures as very foreign and alien without realizing that at their roots, their core values, we see many things reminiscent of ourselves, particularly ourselves as reflected in the values and beliefs of an earlier generation. When we examine mainstream Canadian values as they existed 40 years ago, we see that we have in fact shared many of the traditional beliefs and attitudes of other traditionally minded persons we observe represented in society today.

Just for fun, lets look at how many Canadians from mainstream society viewed the world in 1958. In many cases, we might see more similarity between persons of that era and present day emigres from Asian, African, South American, and Eastern European countries then with ourselves today.

TRADITIONAL FAMILY STRUCTURE AND VALUES: CANADA CIRCA 1958

Both parents identify strongly with family, and derive both pride and purpose from the relationship. Couples are strongly encouraged to have children, preferably early in their marriage. Indeed not having children is rarely accepted as a viable option; marriage and children are synonomous, and childless families are viewed as either unfortunate, or somewhat peculiar.

Divorces are very rare, and when they do occur, are viewed as a result of some character flaw, someone is always held to blame. In most churches, and therefore, communities, divorce is a sin, and divorced persons, particularly women, are often subject to social exclusion.

Married women, by definition, mothers, do not work. A woman's place is in the home as a care giver and home maker. If the woman does work, she is expected regardless of her job, to cook all the families meals, maintain the home, and care for her husband and children as if her job didn't exist. Many men view their wife working as a personal insult, a sign of their inability to fulfill their masculine role as a provider, the bread winner.

A man's home is HIS castle. The husband is not only the soul source of economic support in the family, he is also the arbitrator of family finances, disciplinarian, and the maker of rules. His wife caters to his needs and wants, serving him without question. Rarely, does he not have the final word or say.

Fathers are distant figures from their children. Often idealized from a far, they play with their children generally when it suits them and always in the role of the knowledgeable adult, rarely as a playmate. Fathers role in the upbringing of their children is often dependent upon the age and particularly the sex of their children. Fathers generally spend more time with their sons than their daughters. Fathers rarely are present at the birth of their children, and have little direct involvement in the care of enfants. Fathers do not change diapers.

Men do not do housework. Activities are restricted to cleaning out the attic or garage, taking out the garbage or cutting the lawn, that is, if a male child cannot be found for this purpose. Cooking is also not a normally masculine pursuit, unless it is done professionally; all chefs are male. Barbequing is manly, and is in fact restricted to men only, as a way of demonstrating that it is not ordinary cooking.

Children are generally obedient and respectful of their parents and other elders. An independent adolescent culture has not fully emerged yet, so teens mirror to a large extent, their parent's activities. Smoking, drinking, and rock and roll are the only mild forms of teen rebellion.

Child rearing and education serves to develop boys and girls with distinctly different understandings of their roles in society. Girls are written off as Tom Boys if they attempt to participate in sports. Most professions, and particularly business, are not acceptable choices for girls. Boys and girls are dressed differently from birth, their toys are exclusively for boys or girls (dolls for girls, sports equipment, toy vehicles, or war weapons for boys) and they are treated differently at home, school, and in greater society to ensure they develop different cultural identities. Boys are encouraged to seek a career, girls a home and family.

Parents are more tolerant of boys. Boys are often permitted to stay out later, date earlier than their sisters, and are given more authority and responsibility. While sexual activity is frowned upon, for boys it is often dismissed as a part of the growing up process; "sowing ones wild oats." For girls however, it can lead to social ostracism in the family, and often the wider community. A girl with a reputation is viewed as little more than a prostitute, and certainly not an acceptable marriage partner. Children conceived outside of wedlock, if marriage isn't immediately available, is seen as a severe shame, borne quietly by the parents as well as the daughter.

Corporal punishment of children is the accepted norm in most households. Children and women in fact, have little legal protection in abusive homes, and rarely any support or assistance from their families or communities. Canadian law authoritizes children or women to be beaten with a stick as long as it is no thicker than the width of a man's thumb (rule of thumb law).

Most Canadians worship at the church of their choice every week. Prayer is still said daily in schools along with the national anthem. Most families pray at the dinner table, and at their bedsides.

Extended families in rural communities are the norm, which in 1958 still accounts for nearly half of all Canadians, and are still common in the cities. People consider it their duty to look after their elderly themselves. It is seen as something of a shame, and neglect of duty to send parents to a nursing home if the family is capable of looking after them themselves.

Communities are generally close knit and often exclusive, persons are barred on the basis of race, religion, and economic status from many clubs, organizations, and institutions.

Canadians are generally law abiding, respectful of authority, the police, political institutions and government officials!

*The opinions presented here are those of the author, based upon his research of this topic.

The traditional order for Vietnamese names is: family name, middle name and given name. A common male name could be Nguyen (family name), Van (middle name), Hung (first name).

The middle name is often the same throughout the family. The second name is often based on the mother's family name or on another factor. A hyphenated family name represents a combination of the father's and mother's last names, as in Tran-Vu.

While there are over 60 million Vietnamese there are only about 40 family names in Vietnamese. The challenge of Vietnamese names is further compounded by the fact that many names are also interchangeable between women and men, as in Kimberly or Leslie for example in english.

As the examples above suggest, Vietnamese names are single syllable, quite simple names compared to some of it's other South East Asian neighbours.

For example; Laotian name - Sali Phoumsavan - traditionally set up the same way mainstream Canadian names are: first name followed by family name. Married women usually keep their names.

Cambodian name - may be set up in the Laotian way, which is usually the case when there are only two names such as Ung Phan. They may also be set up the same way as a Vietnamese, usually where there are three names, such as Men Sam-an.

Like traditional Chinese, Vietnamese persons may use a variety of names which represent different social relationships. A birth name, another name for school or business, which could be converted to english, (example Tommy Quang) and one for family use or neighbourhood use.

Note to Police Officers: Vietnamese criminals often like to take advantage of westerners lack of familiarity with Asian naming systems, and may mix name order, or use other names to attempt to avoid identification.

As mentioned in Module B, the Vietnamese written language is written in the "Roman" form, allowing it to be more easily translated perhaps than other Asian tongues. Vietnamese can also be typed using conventional typewriters and personal computers.

Spoken Vietnamese is a tonal language, like other Asian languages. Vietnamese has five tones; with each sound representative of a different word. In Canada, a large percentage of Vietnamese speak either English or French, and in some cases, both languages. Because of this, there is often confusion about names as well.

Quiz 2

READY FOR ANOTHER QUIZ??

Lets try you out of some Vietnamese names. Listed below are a variety of Asiatic names. In the answer box, enter the ones which you believe might be Vietnamese.

Conclusion

Vietnamese customs and culture differ in many respects from mainstream Canada. Language creates an obstacle to communication; and yet when we examine the core values of these, as other people, we see the similarities which exist among all peoples.

The Vietnamese are a proud people, with an ancient and honourable heritage. Like all new Canadians, they will no doubt select what they see as the best from western culture, while preserving, as best they can, what is most cherished from the old.

The next module we will examine the collisions of cultures, how this presents a challenge to Vietnamese immigrants, and to the police.

Long ago in Vietnam, under a noontime sun of a hard harvest's day, a young farmer unhitched his water buffalo from his plow and sat down to eat his lunch under the shade of the banana plant near his land.

After the meal, the farmer slid down under the banana plant's broad leaves and watched his water buffalo as it lunched upon the broad-leaved plants growing on the dikes the farmer had built up around his rice fields. From time to time, the buffalo shook its curled horns against the flock of horseflies that tickled its flanks.

Suddenly, the buffalo bolted shock straight, flaring it's nostrils in alarm.

A tiger sprang into the clearing.

"I have not come as an enemy," rumbled the tiger. "I am simply curious. Every day, I watch you from the edge of the forest. I am amazed at the spectacle of seeing you sweat and groan in service of your human master. That small, frail being has neither speed, sharp vision, or great strength, yet he has enslaved you and he alone profits off your work on his fields. How has he mastered you, a being ten times as massive?"

"To tell the truth," sighed the buffalo, "I have no answer, I only know that I am forever enslaved by his wisdom; this is his one power over me."

"Wisdom? This is all he uses to turn you towards his end?" He growled. "This is all it takes to enslave you? How selfish of this man to keep this 'Wisdom' for his own. If I had such 'Wisdom,' I would no longer exhaust myself hunting daily; I could keep all the animals slave, like you, and choose amongst them at leisure."

"Perhaps," the buffalo mumbled, "You should talk to the farmer about that;" and in an instant, the tiger flashed across the fields and stood before the farmer.

"Farmer!" the Tiger roared. "You have, I hear, a 'Wisdom' with which you dominate the animals you use in the fields. It seems to me unfair that your 'Wisdom' should provide you with what I have to toil away for with my strength and speed. I want your 'Wisdom'. It would greatly assist me in hunting."

"I wish I could help you", sighed the man. "Unfortunately, my wife is using my wisdom at the moment. Perhaps I could ask her, she would allow you some wisdom. If you would wait here a moment, I'll go home and speak to her for you."

Turning to go, the farmer paused; "I hope you understand; I wouldn't want you to be tempted to devour my buffalo while I am gone. You would not mind if I bound you to this tree as a show of good faith?"

The tiger, still swimming in visions of enslaved antelope, pigs and oxen, consented, and the farmer passed his buffalo's binding around the tiger and the trunk of a massive tree. By the time the farmer returned, the tiger was delirious with anticipation , but he could see no wisdom in the huge pile of dried straw the farmer was carrying.

The man did a slow circle of the tree, spreading the straw behind him. When he had come upon the start of the circle, he said, "Behold my wisdom!" the farmer shouted, and struck a spark to the straw.

A circle of flames sprang up, and the tiger raged and spun about the tree as the flames lanced and stung at him.

His binding caught fire, and the tiger howled in rage as the straps burned through, and he sprang from the circle and tore towards the forest, howling with pain. And so, although he survived the farmer's wisdom, the tiger's stripes remained as scars of the binding that the farmer used to trap him with that day.

Like the tiger, all too often we allow ourselves to be blinded by our own ambition, and accept binding agreements, ignorant of the other party's agenda. Remember, a binding agreement can burn you, as it burned the tiger! Use caution before allowing yourself to be tied down; always read the fine print.

COMMON VIETNAMESE NAMES
FAMILY NAME	MIDDLE NAME	FIRST NAME
Nguyen (ngu-yen)	MALE	Hung (houng)
Tran (chan	Van (vun)	Linh (ling)
Tran (chan)	Viet (viat)	Cub (kook)
Le (lay)	Dinh (din)	Hue (whu-e)
Do (do-o)	FEMALE	Huong (hu-ang)
Cao (kao)	Thi (tee)	Loan (lwan)
Pham (fa-am)		Le (le-e)
Phan (fan)		Ngoc (gno-ov)
Ho (ho)		Tuyet (tu-et)
Dinh (ding)		Tam (teum)
Ly (lee)		Duc (du-uk)
Vu (vu-u)		Dao (dao)
Luu (lu-u)		Minh (ming)
		Cuong (kung)
		Xuan (su-an)
		Tan (teun)
		Chau (chao)
		Thao (ta-oa)