Can Cau Market

Can Cau market is one of the most fascinating open-air markets in the region, specialising in livestock. It's 20km North of Bac Ha and just 9km south of the Chinese border. Visitors are generally H'mong groups from highland villages

Can Cau market is one of the most fascinating open-air markets in the region, specialising in livestock. It's 20km North of Bac Ha and just 9km south of the Chinese border. Visitors are generally H'mong groups from highland villages. The local H'mong are the famous variegated or Flower H'mong due to the intricate and colourful nature of their costumes, and their colourful dresses makes is a beautiful sight. Almost every Saturday around 8 different minorities are represented at the market. Travel is often made by horseback as a way of carrying the heavy loads to and from market. Can Cau also attracts a large number of Chinese traders, evidenced by the booming dog trade here

Source: www.traveltosapa.com

Coc Ly Market

It is the colorful market in a mountainous area where the Flower H'mong mainly gathers to exchange their homemade products. This Tuesday market is about 35km from Bac Ha. You can get here via a fairly good road, or by road and river; hotels in Sapa and Bac Ha can organise trips. Coc Ly is a small village on the Chay river inhabited by the Flower H'mong Minority people

It is the colorful market in a mountainous area where the Flower H'mong mainly gathers to exchange their homemade products. This Tuesday market is about 35km from Bac Ha. You can get here via a fairly good road, or by road and river; hotels in Sapa and Bac Ha can organise trips. Coc Ly is a small village on the Chay river inhabited by the Flower H'mong Minority people. The Flower H'mong traditionally wear a distinctive and bright colored costume. They are a gentle, softly spoken people who live in the steep mountainous country close to the Chinese border. Because Coc Ly is more remote than Sapa, the dress and way of life is more traditional than in the large centers. The market deals in fruit, vegetable, pork and chickens, in addition to colourful fabrics and items of traditional dress. There is a buffalo sale in progress and many of these placid animals are tethered close to the market. Buffalo are still widely used in the growing process, especially in the mountainous regions. Horse are an important form of transport in the North West and a quite a few, sturdy ponies were tied to tree around the market. The horse carry a light timber frame on their back to carry produce to and from the market. There’s no dancing or singing, but Coc Ly Market in Laocai Province always turns colorful and festive on Tuesdays, when ethnic people gather there to buy and sell goods, dine and drink, or just wander to enjoy the ambience of the montagnard market. Many ethnic traders from Bac Ha and other parts of Lao Cai Province dress up in colorful costumes and bring horses, chickens, buffaloes, vegetables or whatever they can sell to the festive market in the wee hours, and will not return home until 1pm. Certainly, what catches the eyes of visitors most are the different colors of the costumes worn by ethnic people and the handicrafts they sell at the market, about 50 kilometers from Laocai City in the northern province. You can see young and old Hmong women, wearing skirts and hats with different types of embroidered flowers, crowding the market during the opening hours of Coc Ly. Scarves, clothes, decorations and other items made of tho cam (ethnic fabric) on sale also add color to the bazaar by the Chay River. The colorful items are put on sale not just for locals but also tourists, particularly foreigners. However, you should remember to bargain when you want to buy your favorites, and the items at the booths located at the start of the path you walk on always have higher prices. Keep walking toward the end of the traditionally ethnic market until you find a real bargain. A good idea is to stroll every corner of the once-a-week bazaar as you listen to unexpected conversations, see nice surprises and learn how ethnic people sell and buy farm produce, life’s necessities and other things. After visiting the market, which is the most fresh and unspoiled market of the region, offering a wide range of different colorful ethnic minorities such as Flower C'mon, Black Dao, Tay , Fula, Lachi, Sandui and Nung....there will be an exciting boat cruise winding you through a breathtaking, out of this-world landscape where the mountain grow from water presenting their most hidden mysteries, including caves and tiny minority ...A picnic lunch box can be prepared for your most convenience..

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H'Mong Ethnic Minority

History: The Black Hmong immigrated from China approximately 300 years ago.  Language: The spoken language belongs to the Hmong - Dao language family.  The Hmong writing was romanized in 1961 but is not widely used today. Costume: The Black Hmong women are famous for making cloth from hemp and dying it a deep indigo blue. They wear long blouses decorated with batik flowers over short trousers, and wrap long scarves around their legs. They wrap their long hair around their head and wear a blue turban. The men wear long jackets with shirts and a long waist coat embroidered at the collar, and a small hat. Today some Hmong wear Viet or western clothes. Social organisation: Hmong women are respected in their community as being equal with Hmong men.  Husbands and wives are very affectionate and do many of their tasks together like going to the market, working on the field and visiting relatives. In this way, they help each other to develop a strong community life.  Marriage: For the Black Hmong it is important that a girl knows how to embroider and work well in the field. These skills are more important than her beauty. Boys and girls are allowed to get to know each other before they get married. They go to the love market where they eat and sing songs together. After this time, the boy can propose marriage and if the girl agrees, she goes to live in his house.  She is put in a small room and visited by the boy’s mother and sisters who give her food to persuade her to accept the marriage.  The boy must give the bride s family silver coins, pigs, chicken and rice wine for the wedding ceremony.  The bride has some time to decide if she accepts the marriage - even after living with her husband for a few days, she can choose to break their agreement. If the boy doesn’t have a dowry to give to the girl’s family, he lives in her house until he is able to marry her.  Funeral: When there is a death in the family, the deceased’s children fire a gun to let everyone in the area know.  People in the village come to deceased s house with anything they have -  chicken, rice, a small pig or rice wine -  to help the family.  Everybody sings and eats until the deceased is wrapped in a mat and carried to a grave by one group, while a coffin, which has been kept in a cave somewhere near the grave, is carried by another. Both groups have to run very fast to meet at the grave to make the deceased forget the way home. If the deceased’s family is not able to supervise the funeral rituals, they can wait for a few years before organising a special one called ma kho. They invite people in the village to a place by the grave for the funeral for a celebration, at which they sing and dance. Beliefs: Many places are reserved for worshipping in a Hmong house – there s a place for ancestors, for the house spirit, for the kitchen spirit, even the door spirit. There are different rituals which forbid people to walk into the Hmong house or their villages.  For example, a green tree branch on the front door indicates that entrance is forbidden.  Artistic activities: The Black Hmong are very good at making agricultural tools, wooden furniture, musical instruments and jewelry. They are also famous for their handicraft and embroidery.  They generally only make such items to meet their own needs, but other minorities in the area buy their produce because of its high quality.  Since the advent of tourism in Sapa, many Hmong women make decorated cloth to sell on the town s main streets. Festivals: Like the other minorities, the Black Hmong have lots of different festivals during the year. They ensure that there is always time for community activities, which play an important role in their life. One of the most important festivals is the New Year, which they celebrate for an entire month. It happens about one month earlier than Vietnamese Tet. During this time, boys play flutes and girls play an instrument made from two leaves. They all spend time together playing traditional games.  The Blue Hmong minority The Blue Hmong share the same origin as the Black Hmong.  Most of their rites and rituals are the same -  only their clothes are different. The Blue Hmong women wear long skirts over long trousers, with a blue bib worn over the top.

Source:  www.traveltosapa.com

Red Dao Ethnic Minority

History: The origin of the Red Dao is uncertain. It has been surmised that they arrived not long before the Hmong during the 18th Century. Language: The Red Dao spoken language belongs to the Hmong - Dao language family. Their writing is based on Chinese characters adjusted to accommodate their own spelling. Costume: Red Dao women usually wear a long blouse over trousers. Their clothes are colorfully embroidered with designs that appear on both sides of the material.  The men typically wear a short shirt with long trousers, and a head-scarf.  Both men and women have a square piece of fabric on the back of their shirts which represents that they are children of God.  They wear similar hairstyles - long on top, with the rest smoothly shaved.  Many women shave their eyebrows as well.  Women also wear a distinctive red triangular shaped turban decorated with silver coins and red tassels. Social organization: The Red Dao men play a dominant role in the family, community and the economy.  They also play a major role in ceremonies such as marriages, funerals, and building new houses. The Dao people have many different family names. Each lineage has its own system of different middle names to distinguish people of different generations. Birth: The Red Dao women usually give birth in their bedroom with help of their mother and sisters. The new born is given a bath with hot water. The family hangs green tree branches or banana flowers in front of the door to prevent evil spirits from bringing harm and wickedness to the baby. When the baby is three days old, they celebrate a ritual in honour of the mother. Marriage: Parents select partners for their sons.  When a boy is fourteen or fifteen years old, his father takes him to have a look at a girl he thinks is fit and healthy and can help  with the housework.  The couple chosen to be married then have to consult a diviner who judges their compatibility based in a ritual using a chicken leg, and their horoscopes. The girl s value is shown by how many silver coins, chickens, pigs and jars of rice wine the boy s family have to give her family. During the marriage ceremony, it is customary to stretch a piece of string in front of the procession.  The groom carries the bride on his back, and she must step over a blessed pair of scissors to cross the threshold into his house. When a family has no son, the parents can buy a groom who will live happily with his bride s family.  However, if a boy is so poor that his family can’t afford a dowry,  he has to live in his bride s house - which causes him great shame. Funerals: When there is a death in the family, the deceased s children have to invite a man called thay tao to supervise the rituals and find the right piece of land for a grave. The deceased is wrapped in a mat, placed in a coffin inside their house and carried to a grave built of stones.  In the past, if the deceased was over 12 years old the body was cremated. The funeral rituals celebrated ensure that the deceased rests in peace. The ceremony, which lasts for three days, usually coincides with initiation rites for Red Dao boys.  The first day liberates the spirit of the deceased, the second day is a time to worship the deceased in the home, and the third day is the boy’s initiation rite. The boy has to sit on a throne at the highest place in the village until he falls into hammocks hanging below him.  This represents him falling down from the sky to be born on earth, another symbol of the Dao belief that they are the direct descendants of God. Housing: The Dao ritual to select land for a new house is very important  At night, the household digs a bowl sized hole and fill it with rice grains that represent people, cows, buffalo, money and property.  The family will know where to build the house based on the dreams that follow during the night.  In the morning, the family inspects the hole to see if the rice remains - if not, the house will be built elsewhere.   Beliefs: Dao religion has elements of Confucianism, Buddhism and Taoism.  They worship the ancestors of the family together with the legendary holy man Ban Vuong, who is considered the earliest ancestor of the Dao people.

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Minority in general

There are 54 ethnic groups in Vietnam. The resultant diversity in culture and history of these minorities has created one of the most complex human environments in South East Asia. The main ethic group, the Kinh (Viet), accounts for approximately 87% of the population. The remaining 13%, some 8.5 million people, occupy a variety of midland, upland and highland areas, though are mainly concentrated in the western part of the country where they inhabit two-thirds of the border areas. The ethnic groups vary in size, ranging from over 1 million to less than 200 persons. The ten major groups account for about 85% of the ethnic population. Most minorities are found in equal or greater numbers in southern China, Laos, Cambodia, northern Thailand and Burma. Facts regarding the origin, distribution, subdivisions and cultural character of the minorities remain uncertain. The classification of ethnic groups varies, in a number of cases Vietnamese, Chinese, French and British designate the same people by different names. The distinction between ethnic groups is made on the basis of linguistic criteria. The minorities are divided into three major language families: Austro-Asiatic, Austronesian and Sino-Tibetan. However, the 54 ethnic groups included many local groups of different denomination with a multitude of dialects. Also, minority groups who share the same language often have distinct thought and behaviour patterns. Thus, a system of classification based on language alone would be imprecise. Groups may be sub-divided by differences in dialect relationships geographical position, altitude of settlement, socio-political structure and traditional dress. Political & administrative history Before the French rule (1859-1954) many minorities had developed patterns of social organisation, either living as rural communes or under a feudal system where one minority often dominated another. Under French rule most minorities were required to carry out unpaid labour and were subject to heavy taxes. As with many minorities, the ethnic groups in Sapa were actively opposed to the colonialists, and immigration into Vietnam, particularly of Hmong, continued between 1864 to 1892 to augment guerilla forces made up of mixed minority groups. During the 40 years preceding the 1945 August Revolution the French faced at least seven minority revolts. Between 1945 and 1975 the government of Vietnam aimed to achieve the co-operation of ethnic groups in the war of reunification. This was attempted by granting them constitutional rights equal to those of the Kinh majority. In the mid 1960s relations between the government and northern minorities improved due to the introduction of an official policy based on the principle of self-government centred on Soviet communist practice for ethnic groups. The government established two Autonomous Regions in the north and north-west of the country led by a People s Council and its administrative body, on which the various minorities in the region were proportionally represented. These Autonomous Regions were abolished in the post-reunification period. Minority participation in the two Indo-China wars contributed to their integration in to the political, economic and life of the country. This is reflected in the delineation of their political and civil fights as written in the 1981 constitution. The present government approach to the minorities is through a settlement programme aimed at further integration the minorities into national life. Ethnic groups are represented at a country level by the National Assembly.  In 1987, 14% of members were minority peoples, in-line with their proportion of the total population. Other political legislative and executive bodies exist for and with the participation of minorities, such as the State Committee for Ethnic Affairs and civil committees at provincial and district level. Ethnic minorities in the Sapa district Excluding the Kinh people or ethnic Vietnamese, eight different ethnic groups are found in Sapa; Hmong, Dao (pronounced Zao), Tay, Giay (pronounced Zai), Muong, Thai, Hoa (ethnic Chinese) and Xa Pho (a denomination of the Phu La minority group). However, the last four groups comprise less than 500 people in total. The population of the district is estimated at 31,652 (1993) of which 52% are Hmong, 25% are Dao, 15% are Kinh, 5% are Tay and 2% are Giay. Around 3,300 people live in Sapa town, the remainder are peasant farmers distributed unevenly throughout the district. The minorities are governed under the same legal and administrative systems as the Kinh majority. Each province is sub-divided in to a number of districts which hold a degree of autonomy in local government. The district is further divided in to communes which have an elected president and small committee responsible for agricultural and legal issues, amongst other thing. There are 18 communes in the Sapa district, with populations of between 970 and 4,500. These communes are made up of between two and six villages, each with an elected leader. Education and Health Education and health care are supplied free to the minorities by the state. Every commune in Vietnam is supposed to have a primary school, and each of the 550 districts typically has at least one upper secondary school. However, in Sapa not every commune has a primary school and school attendance rates by minority child are low since formal education is not a traditional part of minority culture. Primary schools provide classes in Vietnamese, basic arithmetic and Vietnamese culture. These classes are held between three and six mornings each week and are attended by less than 3% of each commune. Children attending school are able to participate in household chores or agricultural work during the afternoon. In the summer months some communes offer similar classes to adults during the evenings. There is a secondary school in Sapa attended by about 120 minority children. Pupils board on a full-time or part-time basis depending on family commitments. Few communes have trained health staff and most refer serious cases of diseases such as malaria, dysentery and measles to the hospital in Sapa. Traditional herbal remedies are primarily used by the minorities, comprising medicinal plants gathered in the forest. A traditional medicine garden is located near the bus station in Sapa. This is supported by the Institute for Medicine in Hanoi and most of the plants are used in Hanoi. Other traditional gardens exist within province, for example at Lao Cai, for use by local people. There are very basic water treatment, sewage or waste disposal facilities in the district, and many communes have no means of dealing with their waste. It is therefore important that visitors take sensible health precautions, particularly regarding drinking water. Similarly, it is important not to increase the existing burden the environment by adding to the waste disposal problem. Minimize the effects of your visit by disposing of rubbish sensibly and re-use plastic bottles by sterilizing drinking water if possible.  Many locally produced drinks come in glass bottles which are recycled. Agriculture The majority of people in Sapa are subsistence farmers in forest areas with some traditional practicing “swidden” agriculture (slash & burn) which has led to much forest clearance. The annual calendar of events is centred around agriculture. Rice cultivation is the main economic activity, though production is limited to one crop per year due to the winter climate being unsuitable for optimal rice growth. Between March and May, depending on the weather and the number of fields to be cultivated, rice is planted in the terraced paddy fields. Before planting the fields are ploughed using buffalo as draught animals. In July weeding of the rice crops takes place.  Between September and October the rice is harvested.  Between February and March maize is planted and crops are harvested between June and August. As a result of population growth there is high pressure on existing land. As rice is limited to only one crop per year and there is limited scope for expansion of agricultural land the ethnic minorities in Sapa face an annual deficit in food production. This shortage varies between families but most can only produce enough to provide for between four and eight months. The poorest families in each village receive rice provided by the government, usually surplus stock from the Mekong Delta. Livestock is reared to provide food during periods of rice shortage or on special occasions and also for sale to enable basic necessities to be bought. Livestock kept by local people includes cattle, water buffalo, pot-bellied pigs, goats, ducks and chickens. The minorities also gather natural produce from the forest, both to supplement their income and for domestic use. These include dead wood for fuel and building materials, mushrooms, bamboo shoots and ginger. Men from the ethnic groups are skilled hunters using homemade flintlock rifles, traps, crossbows, knives and dogs to catch animals in the forest. Hunting is now illegal though animals such as monkeys are still trapped if they are raiding crops. Opium cultivation exists in the north-western provinces of Lao Cai, Ha Giang, Tuyen Quang, Lai Chau and Son La. Addiction in minorities has been reported, as has the use of opium for medicinal purposes. Opium farming war banned in Vietnam in 1954, though cultivation for personal use was permitted. In 1986 all cultivation and possession for sale or personal use became illegal. Punishment includes fines and prison sentences for re-offenders. To discourage opium cultivation in Sapa the Hmong have been permitted to cultivate Panax Pseudo-ginseng within the remaining forest areas. This cash crop is sold to the Chinese for use in traditional medicines.  There is no traditional delineation of work between the sexes. Each member of the family carries out jobs to which they are suited. Men are responsible for heavy work including ploughing, threshing, building, repairing the house and making agricultural implements. Women are responsible for planting, weeding, harvesting, food preparation and making clothes. Children are responsible for tending buffalo, and they, together with the elderly, help with lighter work and household chores. Tree Planting Tree planting programmers exist in Sapa to provide alternative sources of wood for fuel and building materials. This alleviates pressure on the remaining natural forest. These reforestation projects are supported by the Vietnamese government. A number of foreign aid and development agencies are also contributing to tree planting efforts as an integrated approach to raising the standard of the ethnic groups. Protective forest legislation acts as a disincentive to "swidden" agriculturalists, and those clearing land for cultivation are fined. Economic lumber species such as Fokienia hodginsii are used in furniture production and command high prices in Lao Cai ($400/m3) and China ($900/m3) for furniture production. The trees are cut by local people, though they are only paid a small fraction of the commercial value of the wood.  Economic timber species are included in the tree planting programmes to reduce the incidence of illegal logging and provide an alternative source of income to the district.

Source: www.traveltosapa.com

Handicrafts in Sapa

Handicrafts in Sapa Until the 1980s, most of the mountain populations in Vietnam used to produce nearly all their everyday life objects. Clothes, basketwork, metal and wooden objects, jewellery, pottery, etc. were made locally according to techniques that were often specific to an area or an ethnic group. These objects are still made today for family use and occasionally offered for sale. Fibres: hemp, cotton and silk dyed with natural dyes : The Tày grow cotton, spin it, weave it, and dye it to make the traditional blankets for the wedding dowries. The Hmong grow hemp and use its strong fibres to make their clothes, which they dye with indigo. In certain villages, people raise silkworms to make the beautiful silk thread they use to embroider their clothes. The Dao (Mien) women and the Hmong make veritable pictures with their incredibly precise embroideries. Lots of traditional fabrics can be found in the Sa Pa and Bac Hà ethnic markets. Most of the patterns embroidered by the Hmong and the Dao or woven by the Tay and the Thai carry a meaning. They often symbolise a baby, a tree, a bird, a snail, the moon, etc. Basketwork: from forest to kitchen : Rattan and bamboo are the raw materials used for basketwork. Each ethnic group and each area has its own techniques and own patterns. The Tays’ are square-shaped, often decorated with floral patterns, while the Dao’s (Mien) and the Lao’s are raised designs with colour strokes. For their domestic use, the Nung and the Tay make very fine baskets for sorting rice or legumes. In order to protect them, they store them over the wood fire where the smoke makes them more resistant. The Vietnamese shoulder piece is the most popular carrying device in the lowlands, while the back-basket is found everywhere in the mountains. Wood, steel and silver: traditional skills, still unrecognized : Thanks to the wide diversity of wood species and to the carpenters and joiners’ know-how, the houses, furniture and all the wooden objects are still made locally. One of the most famous wood species in the Lao Cai area is peumou (Fokienia Hodginsii), a species of slow-growing cypress whose wood is rot-proof. Chinese buyers have been paying a heavy price for it for over a century. Using reclaimed materials, blacksmiths used to make ploughshares, knives and trivets. Despite the competition of industrial products, the high-quality knives and pruning knives made by the Hmong are still much sought-after by farmers from all ethnic groups. Silver jewelery is still made by numerous ethnic groups. The Hmong from Sa Pa and the Dao are renowned for their necklaces consisting of several silver circles put together – the weight of the jewel is also a wealth and status symbol as silver metal used to be one of the main ways of hoarding wealth. The Tày from Van Bàn make beautiful silver bangles. Depending on the area and on the subgroups they belong to, the Hmong and the Dao are distinguished by the shape of their earrings. Incense : Virtually all ethnic groups produce their own particular sort of incense. The Tày from Van Ban (Van Bàn), use powdered cinnamon bark to make a brown incense with a warm, sweet fragrance. The Pa Zi from Muong Khuong make pale green incense out of powdered wild leaves, whose fragrance is greener and a little sharp. The Hmong from Bac Hà gather tree bark to make ochre-coloured incense with a powerful scent.

Source: www.traveltosapa.com

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