VIETNAM ACADEMY OF SOCIAL SCIENCES GRADUATE ACADEMY OF SOCIAL SCIENCES *** NGUYỄN VĂN THẮNG FAMILY RITUALS OF MANG PEOPLE IN VIETNAM Major: Cultural anthropology Code: 62 31 65 01 SUMMARY OF ANTHROPOLOGY PHD DISSERTATION Ha Noi, 2014 THE THESIS WAS COMPLETED AT GRADUATE ACADEMY OF SOCIAL SCIENCES VIET NAM ACADEMY OF SOCIAL SCIENCES *** SUPERVISORS 1. Assoc. Prof. Bùi Văn Đạo 2. Assoc. Prof. Nguyễn Văn Minh Judge 1: Assoc. Prof. Lâm Bá Nam Judge 2: Assoc. Prof. Nguyễn Duy Bính Judge 3: Assoc. Prof. Nguyễn Ngọc Thanh The dissertation will be presented to a PhD committee at Graduate Academy of Social Sciences at: 2014 Readers can look up this Dissertation at: - National Library - Library of Graduate Academy of Social Sciences - Library of Institute of Social Sciences of Central Highlands LIST OF PUBLISHED WORKS RELATING TO THE DISSERTATION TOPIC BY PHD STUDENT 1. Nguyễn Văn Thắng (2013), "Rituals of birth delivery and baby rearing of Mang people in Viet Nam", Journal of Ethnography, No 3, pp. 25-35, Hà Nội. 2. Nguyễn Văn Thắng (2013), "Local knowledge of Mang people in Viet Nam", Vietnam Social Sciences Review, No 6, pp. 93-100, Hà Nội. 3. Nguyễn Văn Thắng (2013), "Agricultural rituals of Mang people in Viet Nam", Journal of Social Sciences of Central Highlands, No 2, pp. 62-71, Hà Nội. 4. Nguyễn Văn Thắng (2012), "Funerals of Mang people in Lai Chau province", Journal of Ethnograpy, No 4, pp. 11-19, Hà Nội. 5. Nguyễn Văn Thắng (2012), "Weddings of Mang people in Viet Nam", Journal of Social Sciences of Central Highlands, No 2, pp. 60-71, Hà Nội. 6. Nguyễn Văn Thắng (2012), "Livelihood of Mang people in Viet Nam and sustainabble development of a race", Journal of Sustainable Development Studies, No 3, pp. 29-38, Hà Nội. 7. Nguyễn Văn Thắng (2012), "Local knowledge of Mang people in Viet Nam in health check-up and treatment", Journal of Forklores, No 3, pp. 55-60, Hà Nội. INTRODUCTION 1. Background Mang people in Viet Nam is an ethnic minority group. According to the 2009 Population and Housing Census, Mang group has a population of 3,700 people and locate in 14 provinces and cities in the country: Dien Bien, Son La, Dak Lak, Dong Nai. Most of Mang people are living in Lai Chau province with 3,631 people, accounting for 98.13% of total ethnic minority groups. Mang people often live in the disadvantaged and remote areas. Many villages of Mang people are located along the Viet Nam – China borderline. In the last years, there have been some works and studies on Mang people but a comprehensive study on family rituals of Mang people is absent. Family rituals include the rituals and practices on birth giving, child rearing, wedding, funeral, health treatment and check-up, occupation, peace-seeking worship. This is the longstanding cutural values of a race and important factor of spiritual culture reflecting their morals and outlook on life. Family rituals of Mang people in Viet Nam are changing to adapt to new contexts and environment. Thus, researching family rituals is to point out basic aspects of Mang culture in Viet Nam. Socio-economic life of Mang people in Viet Nam has seen changes, especially since Doi Moi in 1986 that was followed by changes in their traditional rituals and has both positive and adversed impact on their lives. Therefore, researching family rituals of Mang people in this context points out traditional cultural values and its changes that helps identify the trend of changes and find out appropriate solutions to reserve and develop good cultural values. Under the influence of globalisation, although State and Party has paid due attention to reserving and developing ethnic cultural values to serve the industrialisation and modernisation, the rapidly ongoing acculturation has brought about opportunities for the ethnic minority groups to access and integrate into the global economy and culture. This also brings about challenges in the development, especially in harmonising the development and reservation of ethnic minority groups’ culture. Given such theoretical and practical issues, a study on Family rituals of Mang people in Viet Nam is not only of scientific significance but also contributes to maintaining and developing traditional culture of Mang to be in line with the existing socio-economic development context shaped by Doi Moi and integration. The study is also to provide scientific foundation for state management bodies in their making policies and developing socio- economic development solutions to reserve and developing ethnic cultural values according to the direction of “building and developing a progressive and intensively traditional Vietnam culture” stated at the National Congress 5th of the VIIIth Party. 2. Objectives of the dissertation First, present clearly and systematically family rituals of Mang people in Viet Nam. Second, contribute to examining the values of Mang family rituals in Viet Nam and its changes in existing context, analysing influencing factors to the changes. Third, provide a reference on Mang people in Viet Nam, scientific foundation for comparative research on ethnic minority groups sharing same language in Viet Nam. Fourth, provide scientific foundation for state management bodies in designing appropriate policies on reserving and developing cultural values of Mang ethnic minority group. 3. Subjects, scope, and study site 3.1. The subject of the dissertation is Mang ethnic minority group. The dissertation scrutinises the system of family rituals and its changes in existing context. 3.2. The scope of the dissertation is family rituals of Mang ethnic minority group in Viet Nam. However, because the scope is wide and relates to various aspects of ethnic people’s lives, the dissertation focuses on some specific rituals: life cycle rituals, occupational rituals, peace- seeking worship, God and ancestor worship, check-up and treatment. The dissertation also examines the changes and roles of rituals in the new context. Traditional rituals of Mang families are the rituals prior to 1986. Since Doi Moi, the market mechanism has strongly impact on lives of Mang people in Viet Nam, including family rituals. 3.3. The study site is in Lai Chau province, including 5 communes in 2 districts: Pa Ve Su, Bum Nua, Vang San communes of Muong Te district and Chan Nua, Nam Ban communes of Sin Ho district. These communes are home of many Mang people in Viet Nam and reserve intensively culture of the ethnicity and ensure the representativeness of the sites where are influenced by market mechanism at different levels. In addition, the study compares with Mang people in other localities so that the study results are better comprehensive. 4. Reference source Besides the results of published works and related secondary data, the dissertation is based on the primary data collected by the author since 2005. 5. Contribution of the dissertation First, the dissertation is the first work providing comprehensive and systematic information on family rituals of Mang people in Viet Nam; Second, point out the values of family rituals of Mang people and the changes of their rituals in current context; Third, through synthesis and analysis, the dissertation points out the similarities and differences of Mang cultural values in comparative with other ethnic minority groups; Fourth, the dissertation provides scientific foundation and suggest recommendations and solutions for making policies on socio-economic development and maintenance and development of Mang cultural values in current context of Viet Nam. 6. Structure of dissertation In addition to the Introduction, Conclusion, Reference and Index, the dissertation composes of 5 chapters: Chapter 1: Literature review, theoretical background, methodologies and study site Chapter 2: Life cycle rituals in traditional society Chapter 3: Occupational rituals, ancestors and Gods’ worship and festivals in traditional society Chapter 4: Changes in family rituals since 1986 Chapter 5: Results and discussion Chapter 1 LITERATURE REVIEW, THEORETICAL BACKGROUND, METHODOLOGIES AND STUDY SITE 1.1. LITERATURE REVIEW There are very few research in Viet Nam and abroad on Mang people, hence, the number of related studies and published works are very limited and unsystematically. The materials on Mang people can be found mainly in regional and area studies, assessment reports or brief papers. In this literature review, the author has tried to gather all materials and publications on Mang people, focusing on directly related works on family rituals for the study purpose. There are some works introducing briefly on social, cultural, economic, historical characters and the origin of Mang people in Viet Nam as follows: The races with Southern Asian origin in Northern Vietnam by Vuong Hoan Tuyen (1963); The races with Southern Asian origin in Northwestern Vietnam by Dang Nghiem Van (1972); Races of Southern Asian language system in Northwestern Vietnam by Dang Nghiem Van, Nguyen Truc Binh, Nguyen Van Huy and Thanh Thien (1972); Ethnic minority groups in Vietnam (northern provinces) by Institute of Ethnology (1979); Historical origin of races in northern border provinces in Viet Nam by Nguyen Chi Huyen, Hoang Hoa Toan, Luong Van Bao (2000); Lai Chau and ethnic minority groups in Lai Chau edited by Hanh Lien (2007). In-depth works on Mang people in Viet Nam include: Thanh Thien and brief introduction of Mang people in Lai Chau (1972); Ngo Duc Thinh and Community relationship in “Muy” organisation of Mang people prior to Liberation (1972); Dissolution process of extended families of Mang people currently (1974); Mang fairy tales by Mac Dinh Di, Chau Hong Thuy, Ly A San (1985); Vi Van An introduces mouth tattoos practice of Mang people in his work of Those who keep the practice of chin tattoos (1999); Mang people in Nam Ban by Tran Minh Thu and Lo Ngoc Bien; Ngoc Hai with several works, including: Cultural identity of Mang ethnicity (2003), Mang folklores and fairy tales (2004) and Some customs of Mang ethnicity (2006); Local knowledge of Mang ethnic minority group in Sin Ho district of Lai Chau province in caring for pregnant women and newborn babies by Pham Manh Duong (2006); Marriage of Mang people in Lai Chau by Nguyen Van Nam (2006); Mang people in Chan Nua of Sin Ho district, Lai Chau province by Hoang Son (2007); Nguyen Van Thang and Customs and belief of Mang people in Nam Ban commune, Sin Ho district, Lai Chau province (2007); The customs of giving a name to Mang people in Nam Ban (2007); Livelihoods of Mang people in Viet Nam and the sustainable development of a race (2012); Wedding of Mang people in Viet Nam (2012), Funerals of Mang people in Lai Chau (2012), Local knowledge of Mang people in Viet Nam in check-up and health treatment (2012), Rituals of giving birth and child rearing of Mang people in Viet Nam (2013), Local knowledge of Mang people in Viet Nam (2013), Agricultural rituals of Mang people in Viet Nam (2013). Some authors study on the language of Mang people, including: Nguyen Thi Loan and Some traites of Mang language in Northwestern Viet Nam (1976), Ta Van Thong and Exclusion of Mang language (1997), Nguyen Huu Loi, Nguyen Huu Hoanh and Ta Van Thong and The position of Mang language in Mon-Khmer languages (1998), Nguyen Van Loi, Nguyen Huu Hoanh and Ta Van Thong with Mang language (2008). It is found out that the published works have more or less mentioned Mang people in Lai Chau but not Mang people in other provinces in the country. In addition, the rituals of Mang people have yet to become the subject of studies, thus, a systematic and comprehensive study on this topic has been absent. It is necessary to have in-depth and comprehensive research on the rituals from the perspective of ethnology and anthropology to contribute to the overall picture of Mang people’s culture in Viet Nam. It is to maintain and develop cultural values of this ethnic minority group in current context. Despite of that, previous works are valuable references for this dissertation in addition to the primary data collected by the author to delineate a relatively complete picture on family rituals of Mang people in Viet Nam. 1.2. THEORETICAL BACKGROUND AND METHODOLOGIES 1.2.1. Basic concepts The dissertation uses several concepts, including: rituals, family, family ritual, practice, customs, taboos as the research tools. The concepts are divided into categories and presented according to the practical process. The purpose is to provide the overall knowledge of family rituals of Mang people in Viet Nam. 1.2.2. Theoretical ground The dissertation applies the approaches of Marxism, Ho Chi Minh thoughts, and viewpoints of Viet Nam state and Communist Party on ethnicity and culture. The author uses two theories of functionism and acculturation as theoretical ground for analyses. 1.2.3. Methodologies Ethnography is the main method of this study, including observation, participation observation, in-depth interview, focus groups to collect information from the research subject. In addition, expert consultation, statistics, comparison, analysis, photography are used. 1.3. STUDY SITE AND SUBJECT 1.3.1. Natural traits Lai Chau is a border province, bordering Yunnan province of China in the north and northwestern; Dien Bien province in the West and Southwestern; Lao Cai and Yen Bai province in the East and Southeastern; Son La province in the south. As of December 2012, Lai Chau has 7 districts, including Muong Te and Sin Ho districts where are homes to Mang people. Sin Ho is located in the border highlands, covering an area of 1,925 square kilometer, a population of 77,085 people, population density of 40.05 people per square kilometer. Sin Ho district, 60 kilometers away from the province centre, is bounded by Yunnan province (China) in the north, Muong Te district in the West, Tam Duong and Than Uyen districts in the East and Quynh Nhai district (Son La province) and Tua Chua district (Dien Bien province) in the South. Muong Te is also a border district, around 180 kilometers away from the province centre in the northwest. The district borders with Yunnan province (China) in the north, Muong Lay and Muong Nhe districts (Dien Bien province) in the south and west, Sin Ho district (Lai Chau province) in the east. The district has a natural area of 3,670 square kilometers and a population of 50,490 people. 1.3.2. Mang people in Viet Nam 1.3.2.1. Overviews of race history Mang people is also called with different names, such as, Mang, U, Xa Xam Cam, Xa Mang, Xa Ba O, Ra Mang, etc. There are two groups of Mang people, including Mang Gung and Mang Le. Mang people, one of Mon-Khmer language groups and South Asian origin, has been living in Lai Chau province for rather long time and considered a native group in Lai Chau province. The prehistorically archaeological relics found in Nam Tum cave and Tham Khuong cave in Lai Chau indicate that humans were present in this site and it concurs with folk stories of Mang people. However, there is no evidence on the exact time when the Mang people were present. The literature so far is limited to the fact that Mang people live in this province earliest or explored this land. 1.3.2.2. Population and population distribution According to the 2009 Population and Housing Census, Mang group has 3,700 people living in 14 provinces in the country (see Table 1). However, the absolute majority of them reside in Lai Chau province, including Sin Ho district where are home to 1,738 Mang people and Muong Te district with 1,452 people. 1.3.2.3. Socio-economic and cultural characteristics Mang people’s economic activities include: cultivation, animal raising, hunting, traditional handicraft, and commercial exchange. Cultivation is the main activity and rice field in the mountains is the main production. The traditional social structure of Mang people is managed by Po Gia. Before August Revolution, Mang people mainly worked as hired workers for French colonialism and Thai landlords. They were disdained and considered as lower class and not allowed to participate in leadership positions higher than Tao Long. Mang people call a village a muy. The head of village administers all aspects of life in the community and under the administration of Tao Long and Thai landlords. Mang people in Viet Nam composed of six clans, including Pan, Tao, Lung, Anh, Ly and Chin. Afterwards, Mang women marry to Thai men and there is Lo clan. Patriarchial extended family was a popular pattern in tradition. Today, Mang families are nuclear families with independent economy. Until now, the matriarchy remains. Food is mainly from forest, including: mushroom, bamboo shoots, kinds of vegetables found in forest, and planted vegetables. Fresh food such as crab, fish, wild animal meat, pork, chicken, and beef are hunted and domestically raised. There are two kinds of drink, including can wine and distilled wine. Pipe tobacco is traditional tobacco. Mang people’s houses are described as follows: 1) the house aspect depends on terrain; 2) simple structuring; 3) Rooms are allocated according to the position of family members; 4) house on stilts built with wood and covered with leaves; 5) There is no distinction in space for kitchen, house, and there is a division of space for living for individuals. Female costume is dyed black or indigo long dress, a chest-splited top; covered outside with a strip of white cloth. Women’s hair is twisted into a bun and held with a band embroidered with red and blue threads. Male costume includes indigo- coloured trousers with wide trouser legs and length till ankles; the belt is tied with a fabric band; the shirt is indigo or dark blue, split at chest. Men have long hair and tied with a black scarf. Following the animism, Mang people believe that all living being in the earth has soul. Although there is not their own writing, Mang people has a relatively profound and rich folklore literature with a diversified types including fairy tale, legend, old stories, quizzes, and poem. In addition, the local knowledge is much diversified in protecting and exploring natural resources. SUMMARY OF CHAPTER I The dissertation on Family rituals of Mang people in Viet Nam is written in the context the works and studies on this group of people are not many and unsystematic. Mostly, there is small-scaled research and none is on the group rituals. The previous research is mainly about the history of the group, socio-economic conditions, or describes cultural phenomena of Mang people while there is no analysis interpreting the symbols and group-and-group comparison, cultural changes under the impact of acculturation. This dissertation is a valuable reference since it bridges the gaps in anthropology on family rituals of Mang people in Viet Nam. As the ground for analysing and assessing the main content of the dissertation, Chapter 1 provides basic concepts relating directly to the topic: ritual, family, family ritual, function of rituals. Theories used include: acculturation theory, functionalism. The methodologies are dialectical materialism and historical materialism of Marxism, Ho Chi Minh thoughts and the viewpoints by State and Communist Party on ethnicity and culture; family rituals of Mang people are considered in its moves, changes and [...]... according to tradutional views of Mảng people in Vietnam They reflected nuances and different colors in the customs system of a family such as ceremonies for ensuring a good business, the merry, and gratefulness for those who gave birth, raised them up and even worshiped spirts and ghosts who portected individuals, families and whole village The ceremony for works of Mảng people described the farming... the management of the State That has profound impact on the lives of Mang Ethnic Group in Vietnam 4.3.2 Society - culture August revolution success in 1945 found the Democratic Republic of Vietnam This is a great leap of our country marking the collapse of the feudal, colonial regime to open a new era for Vietnamese nation Especially after 1954, the peace was restored throughout the region, leading to... CEREMONIES FOR WORKS By doing surveys and researches on ceremonies for jobs, we have realized that Mảng people’s ceremonies are mostly about planting and fishing etiquette Ceremonies such as husbandry, hunting and gathering, especially those related to hand made job, are very little 3.1.1 Planting Ceremonies Mảng people considered such farming works as planting rice, maize, cassava, beans, squash were... in Vietnam 3.1.2 Hunting Ceremonies The ceremony of binding the foot of those who do fishing will be done when these people started to tie first con chìin the boat (dè) as the final step to complete the new boat After that, Mang people will do ceremony for the new boat (ù o dè) as bringing back luck for fishing job 3.2 CEREMONIES FOR MERRY 3.2.1 Some concepts related to ceremonies for merry For Mảng. .. contributions and new findings about science through research on the family rituals of Mang Ethnic Group in Vietnam Besides, the comments are the author's discussion on a number of issues that need further research, dealt with in the next period, to complete additional research on Mang Ethnic Group in Vietnam With the focus direction research results into three basic contents:1) general results, 2) A number... contributions and new findings about science through family ritual research of Mang Ethnic Group in Vietnam Besides, the comments of the author's discussion on a number of issues that need further research, dealt with in the next period, to complete additional research on Mang Ethnic Group in Vietnam By focusing on research results of three basic contents :1) General result, 2) A number of ethnic group... conservation issues associated with socio-economic development of ethnic groups, the issue of ethnic group awareness and national awareness of Mang Ethnic Group in Vietnam in the current context, CONCLUSION 1 Mang Ethnic Group in Vietnam is an ethnic minority; now they are present in 14 provinces across the country, focusing in Lai Chau province with 98.135% of the population of this ethnicity The... of rice wahrehouse All are for the merry and happiness in their life 3.3 CEREMONIES FOR ANCESTORS, SPIRITS AND FESTIVALS 3.3.1 Some concepts about ancestors, spirits worship and festivals ceremony For Mảng people, death was going back with ancestor and their souls should be released from the normal world to start a new life circle The world, where people is living,is one of four levels of the universe... example, genies of lightning, thunder, wind As a result, they will have ceremonies for each of these genies as a way to say sorry or ask for the merry in life 3.3.4 Festivals After the reformation in 1986 ,Mảng people started to organize the Traditional Tet and the festival of Mid –January in lunar calendar However, the ceremonies were simple and only some families, who often contact with Viet people, will... (especially in groundbreaking for building a house) in order to take good care and protect her baby During this stage, Mang people has different rituals, including ritual of keeping baby soul, ritual of naming for the baby, ritual of calling the baby’s soul, ritual of tieing thread at wrist, ritual of worshipping ghost for the sake of the baby 2.2 RITUALS OF MARRIAGE 2.2.1 Viewpoints on marriage and principles . people in Viet Nam as follows: The races with Southern Asian origin in Northern Vietnam by Vuong Hoan Tuyen (1963); The races with Southern Asian origin in Northwestern Vietnam by Dang Nghiem Van (1972);. Asian language system in Northwestern Vietnam by Dang Nghiem Van, Nguyen Truc Binh, Nguyen Van Huy and Thanh Thien (1972); Ethnic minority groups in Vietnam (northern provinces) by Institute of. of Mang people in Nam Ban commune, Sin Ho district, Lai Chau province (2007); The customs of giving a name to Mang people in Nam Ban (2007); Livelihoods of Mang people in Viet Nam and the sustainable