Tag Archives: Vietnamese

Lady Triệu

Nationality: Vietnamese
Age: 19
Occupation: Stage Manager
Residence: Portland
Performance Date: 4/27/2020
Primary Language: English
Language: Vietnamese

Background: My informant is a Vietnamese college student. Their parents immigrated to the United States from Vietnam when their parents were around 20, for religious and other reasons. My informant’s identity and worldview is largely shaped by their Vietnamese culture and immigrant upbringing. One of my informant’s main life goals is to one day move back to Vietnam and be in their homeland. My informant is interested in studying decolonization and has done so in college. Thus, this story about Vietnamese decolonization is especially important to them, although they did express that they are not certain about how this history of Vietnam being colonized affects their identity.

Context: Context: This conversation was recorded on a zoom meeting that we had on a Monday evening. My informant is a friend of mine, and the conversation occurred in both of our rooms. The purpose of the call was specifically so that I could gather folklore from my informant, and they were aware about that as well. After our call, some other people joined the zoom call and the atmosphere was generally friendly.

Main Piece:

For most of our existence as a country(Vietnam), we’ve been colonized, and mostly by China. So we have a lot of like … we have stories about warrior people who fight and like try to rebel against China, meaning that and a lot of these stories are usually women. Because apparently Vietnam used to be a matriarchy or something so a lot of our stories usually involve women fighting against China. 

Here’s this woman. Her name is Lady Triệu. Orphan woman. But she lives with her brother and his family. And her sister in law was kind of horrible to her. And so she killed her sister in law and runs away to the mountains and like starts mountain training. And her brother tries to convince her to come down and that sort of thing but she doesn’t because because she wants to train and so she enlists in the army. 

So sometime between like the mountains and her listing she gets married has baby or at least one baby.

And like in all the depictions of her. It’s like she’s a fierce woman with long boobs. And when she goes into battle she throws her boobs over her shoulders.

Me: So like, just for, like, so I can categorize this. Like do people actually think this happened?

Think of it more like like the story of Hercules where it may happen, but a lot of the stuff is exaggerated, all the time.

Thoughts: Thoughts: This was interesting to me because I was previously unaware of Vietnam being colonized by China. The first time I heard of this story was in friendly conversation and we made light of the fact that the woman is primarily characterized as having long boobs. This was obviously sexualized in our discussion and I wonder if that feature had the same context when it was told throughout history. Lady Triệu also plays into the tendency of warrior leaders in uprising who tend to become historical legends or folk heroes.

Vietnamese “Day of the Dead”

Nationality: Vietnamese
Age: 20
Occupation: Student
Residence: Los Angeles, California
Performance Date: 4/2/2019
Primary Language: English

Context:

My informant is a 20 year old student at the University of Southern California (USC). This conversation took place one night at Cafe 84, a place where many students at USC go to study at night. The informant and I sat alone at our own table, but were in an open space where there was a lot of background noise. In this account, he talks about a Vietnamese tradition, similar to the Day of the Dead, that his family practices every year in order to honor and respect his family’s ancestors. My informant says he never officially learned this folklore, but rather that his mom “just started doing it… One day I woke up and there’s just this altar in the middle of my house.” This is a transcription of his folklore, where he is identified as N and I am identified as K.

 

Text:

N: Hello, so um, this is really similar to the Spanish Day of the Dead—I don’t really know what it’s called to be honest—but it’s kind of like an ancestral worship thing, so like…

 

K: But specific only to Vietnamese?

 

N: Yeah for Vietnamese people! So we have a bunch of pictures of our ancestors, and then we have a bunch of food that we put on the table… Honestly we didn’t do much more than that. I’m pretty there’s a whole other tradition that went along with it…

 

K: Okay but why did you do it?

 

N: Just to like worship your ancestors and stuff. Like, “pay respect to your ancestors” kind of thing, and we’d just have pictures of a bunch on them on our table and we’d like offer them, like, Vietnamese food offerings.

 

K: Were they supposed to, like, come back and visit you or something?

 

N: No… well, maybe, I don’t know! Yeah… so that’s it.

 

Thoughts:

In this account, it was clear that my informant didn’t know a lot about the tradition and was even slightly unenthusiastic about it. This may be attributed to the fact that he’s uncomfortable because he feels that he should know more about the tradition because his family has been doing it every year ever since he can remember. During our conversation, it seemed like he felt a little ashamed or guilty that he wasn’t as informed, especially when he knows it’s so important to his family.

In a separate conversation, my informant told me that his parents were immigrants to this country, but that he was born in Los Angeles, California. Sometimes, people can be embarrassed or shy when they tell cultural stories, especially if they don’t have strong connections to their culture, which seems to be the case with my informant. Even though he gets the gist of it, my informant seems disconnected from this practice because he was never the one to set up the altar, pull out the photos of his ancestors, or cook the food that his family offered. In this case, my informant seems to only be a passive bearer of this tradition: he can recognize the folklore when it’s performed or being created, but he doesn’t seem capable of replicating it. His parents, on the other hand, have clearly been the active bearers of this tradition in his family. This could be due to the fact that they are immigrants, and thus are much more strongly connected to its purpose.

This tradition speaks to immigrant status and identity; my informant is in a liminal state of being a part of a Vietnamese identity because he was born to Vietnamese parents, but also being American because of the fact that he was born and raised in America. Because of this, he loses a lot of the authenticity of his Vietnamese identity. Even from the very start, we can see that he introduces this tradition not by it’s Vietnamese name, but as a tradition that is “similar to the Spanish Day of the Dead.” Perhaps this is because in America, Day of the Dead is much more well-known and integrated into American culture than most other ethnic holidays. For example, when I took Spanish in high school, we would celebrate Day of the Dead every year as a way to immerse ourselves into the culture. As a child, it’s possible that he came to understand his own family’s folklore in the context of America. Thus, rather than thinking that Day of the Dead is similar to this Vietnamese tradition that his family practices, his mind was instead wired to notice that this tradition is similar to the popular holiday of Day of the Dead.

On the other hand, understanding that Day of the Dead is a much more understood and well-known celebration, my informant perhaps uses Day of the Dead to explain his tradition in terms of other peoples folklore to help it be better understood. His way of introducing it as a Vietnamese version of the Day of the Dead could be his way of saying “Day of the Dead is not a mainstream holiday, and neither is mine.”

 

White Headbands – A Chinese Folk Belief

Nationality: Chinese, Vietnamese
Age: 49
Residence: Ewa Beach, HI
Performance Date: April 14, 2019
Primary Language: Chinese
Language: Vietnamese, English

Item:

Q: Why can’t you wear white headbands?

H: 嗰啲 (go2 di1) white 係人地死咗人地 先戴白色吖嗎(hai6 jan4 dei6  sei2 zo2 jan4 dei6  sin1 daai3 baak6 sik1 aa1 maa3)

[Translation: People only wear white when people die, right.]

Q: 白色件衫定係 白色喺個 頭(baak6 sik1 gin6 saam1 ding6 hai6 baak6 sik1 hai2 go3 tau4)

[Translation: White clothes or white on the head?]

H: 個頭 (go3 tau4)  Like when the parents, like the- your upper generation, like your parents or your grandparents or something, yeah.  When they pass away, so wearing the white [gesturing a headband]. So Asians nope, not gonna wear the white headbands.

[Translation: The head.] (Rest of line remains the same)

Q: So the person who dies wears the white or when you have someone who passed away?

H: Mhmm. So the younger generation will need to put the white thing on their heads, so that’s why no Asians wearing white headbands.

 

Context:

I collected this folk belief as part of a conversation in both Cantonese and English about Chinese traditions and customs.  The informant, denoted by ‘H’ in the exchange above, is Chinese and was born and raised in a Chinese community in Vietnam before immigrating to the United States in her late teens.  She can speak Cantonese fluently but chose to speak to me in both Cantonese and English for my understanding.  It should also be noted that the informant likely meant East and Southeast Asians when referring to Asians in the text because these are the cultures that are most similar to her own.  She didn’t mention specifically where she learned about white headbands from when asked but only said that you just know this kind of thing growing up because you would see it all the time in Vietnam.  She also told me about how one of her daughters unknowingly wore a white scrunchie once and thus had to explain the symbolism behind it before making her take it off.  White headbands as a funeral custom is an inherent part of the culture in which she grew up, and as such, she will never forget about it and will always stay away from wearing one out of proper context herself.

 

Analysis:

This folk belief can be tied to a belief in sympathetic magic: since white headbands are worn as part of funeral custom when a member of your family has died, you could potentially cause death in the family by wearing them if no one has actually passed away.  The likeness of performing the custom during a particular event may evoke the event itself to happen.  Here we can also see an example of the difference in color symbolism between cultures, a difference that becomes apparent when one is removed from the immediate environment of their own culture.  The informant grew up around this symbolism, taking it as a given, and as such never recognized it as significant until coming to the United States.  In the United States and other western countries, white is often a symbol of innocence and purity.  On the other hand, in Vietnam and other eastern countries, white is a symbol of death and thus only worn during funerary rights.  This is likely why the informant’s daughter did not initially realize the bad omen of wearing a white scrunchie because she did not have the background of having grown up in Vietnam where white headbands were only worn for funerals.  Now with another example of the symbolism in the color white in Chinese and Vietnamese cultures, I can understand why it is also a bad omen to wear white during the lunar new year.  Since it represents death, you may bring death upon yourself.  All in all, this folk belief outlines the symbolism of the color white in East and Southeast Asian cultures and furthermore, it proves how one’s own culture is not immediately recognizable until taken out of its initial context.

Vietnamese Proverb

Nationality: Vietnamese American
Age: 19
Occupation: Student
Residence: Irvine, CA
Performance Date: March 30, 2018
Primary Language: English
Language: Vietnamese

RN is the informant, PH is myself.

PH: Do you know any legends, jokes, proverbs that you especially like?

RN: Proverb?

PH: Yeah

RN: Can it be in another language?
PH: Yes

RN: I’ll give you the English translation and you can just write [that it is a] Vietnamese proverb

PH: Do you know how to spell it?

RN: [says the proverb in Vietnamese]

PH: I’ll let you spell it.

RN: It means there’s nothing like fish and rice, there’s nothing like mother and child.

The actual proverb in Vietnamese is:

“Không có gì bằng cơm với cá, không có gì bằng má với con.”

Translations of this proverb vary, and this translation was off the top of the informant’s head. The informant speaks Vietnamese, as it is the language primarily spoken in his home, but not at an advanced level.

For another instance of this proverb, see Night Sky with Exit Wounds by Ocean Vuong.

 

Vietnamese Child Numbering

Nationality: United States
Age: 19
Occupation: Student
Residence: Northern California. Currently residing in Los Angeles, CA.
Performance Date: 4/12/2018
Primary Language: English

Main Piece:

 

The following was recorded from the Participant. They are marked as DD. I am marked as DG.

 

DD: In a lot of Vietnamese families, there’s a habit of numbering the children from oldest to youngest, in the way sort of like nicknames. So we’ll have, um, sister number two is the oldest sister [sibling], brother number three is the second oldest sibling and oldest brother. And, um, interesting thing about that is that you actually start with the oldest one being sibling number two because there’s a belief that if you called them the first child, the spirits will come take the child away. And it’s actually really interesting in my family because my grandparents have nine children and they were supposed to have a 10th but the first born did actually pass away… right after birth I believe, so it did actually fall into that superstition, and it’s something I know my grandmother always believed. Although with my dad’s family they don’t really number the children, but they give them nicknames to symbolize, like, where they are in the order of children. Like…uh my dad is one of the younger ones so his name is trè, which means young, and his youngest brother is út which means littlest. Út usually refers to like the littlest finger, um, so, and it’s even like I still call him uncle út, which means the littlest uncle.

 

Context:

 

The conversation was recorded while sitting in the sun on a bench on a university campus. However, the context that this numbering was used under was whenever a child was born. It would be numbered whilst still in the womb.

 

Background:

 

The student was born and raised in Northern California. She is a sophomore at the University of Southern California. Although she was born in Northern California, her entire family is from Vietnam, and she is one of the first generation to be born in the United States.

 

Analysis:

 

I find superstitions to be the most interesting of all folklore items. In this case, the superstition is that something bad will happen if the children are numbered starting at one. The reason I find it so interesting is because although there’s no solid, scientific proof, people still act based upon the belief, just in case. I find myself doing the same in other superstitions. This is also one that I’ve never heard of before, and one that had proof in the believers’ eyes, with the death of their first child. I also found it interesting that they adapted the numbering system to, in the form of “young” and “littlest.” This appears to be a form of an oicotype, where the folklore belief has been adapted to a new cultural zone.