Cong ethnic group

Posted on February 4, 2012 by trungvietnamheritagetravelblog

Lables: Cong ethnic group, Ethnic Groups, Tibeto-Burman Group
Proper names: Xam Khoong, Phuy A.
Population: 1,261 people (1999 census).
Language: Cong language, as well as languages spoken by the Lahu, Phula and Sila, belong to the Tibeto-Burmese group (of the Sino-Tibetan language family), and is close to Burmese language. Thai language is also used in daily conversation.
History: The Cong traveled directly to Vietnam from Laos.
Production activities: The Cong mainly cultivate widen fields by hand, preparing their fields using slash-and- burn method. Recently, however, they have started to use oxen or a buffalo to draw ploughs, though in the past hand-held hoes were used to work the land. Gathering still plays a major role in Cong life. The Cong do not weave cloth, but they do grow cotton which they trade for textiles made by other groups. They are skilled in making rattan mats, ornamented with red dyes, and bamboo-woven containers such as gui (back carriers), baskets, cases, etc. Because the Cong settled down along the Da River, they have grown accustomed to using boats to travel along the river.

Diet: The Cong eat sticky and ordinary rice.
Clothing: Cong attire is similar to that of the Thai people. Some Cong families still keep their traditional costumes made with fabrics imported from Laos.
Housing: The Cong live in houses built on stilts. Each house comprises three or four bays with only one entrance and one window in the central bay. A defining characteristic of the Cong house is a kind of “flap seat” that no longer serves a particular function by is located along the interior wall on the facade side of the house.

Transportation: The Cong use boats to travel along the Da river. They use back baskets supported by a head strap to transport goods and produce and when they go to work in the fields.

Social organization: The Cong tend to live in medium- and large-sized villages. A high sense of communality exists among them. Women hold a prominent position in the family. There have not been signs of the gap between the rich and the poor among the Cong. In former times, the Cong were governed by Thai village officials. Although the Cong have a small population, they have 13 different family lineages. The majority of these bear Thai names such as Lo, Quang and Kha, etc. Traces of totemism are obvious in Cong taboos and rituals that worship animals and birds. Each Cong lineage has a leader, who is in charge of hosting spiritual activities.

Marriage: Monogamy is strictly observed. Polygamy and divorce are not allowed in a traditional family, a practice observed since ancient times.
Matrilocal residence is very strictly observed, lasting in the past from 8 to 12 years. In Cong tradition, the marriage offerings are made when the ceremony is held-often in the evening-for the installation of the groom into the family of his wife include a pack of salt, a box of tea, flax rope for weaving casting-nets or a bamboo container of can (pipe) wine, etc. These are offered when the bride’s family asks permission for the groom to stay with her family. The morning following this ceremony, the boy brings a blanket, pillows and a knife with him to the girl’s house and stays there. It is at this time that the girl starts wearing her hair knotted in a chignon on the top of her head, which shows that she is a married woman. The groom’s stay with his wife’s family ends once the couple already has some children. Then the wife brings her dowry to her husband’s family. If the husband stays in the same village, he has to carry his wife on his back until he reaches his home. On wedding day, the couple will not wear new clothes because, according to traditions, water mixed with ashes Will be sprinkled on them.

Birth: Cong women deliver in the seated position. They have to follow many taboos before and after delivery. The Cong are well-known for their knowledge of herbal medicines that care for pregnant women.

Funerals: When a family member passes away, a ritual specialist is called to conduct services designed to take the deceased’s soul to the ancestors. The date of the burial is carefully observed. Before the burial, an offering of rice is made in ritual ceremonies and traditional dances are performed in the evening, A simple grave house is built. Twelve days after the burial, an altar is set up in the family home. The deceased’s sons indicate mourning for their parent with clean-shaven heads, while the daughters have their sideburns cut. They wear white headbands until the next festival of new rice.

Beliefs: Cong ancestors belonging to the second or third generation are worshiped on the occasion of Tet, the lunar New Year. The father hosts the worshiping services of his wife’s parents. If the father dies, his wife will take his place. When the sons move away to live independently, each will set up his own altar at his new home. Ancestral offerings are often a bowl of uncooked rice, water in a bamboo container, and chicken. In the ceremony before the ancestral altar, the man- with the chicken in his hands-prays in front of the altar, kills the chicken on the spot, applies the blood on the perineum leaves, folds them, and attaches them on the wall together with some chicken feathers.

In the third month of the lunar year, ceremonies are organized just before the sowing of rice seedlings. Gates are set up on all paths leading to the village, with notices of taboos and no-entry for strangers.

Each family of the village also organizes their own worshiping services after they finish sowing the seeds. The ceremony takes place at night in the hut constructed in the family’s fields. Fish and crabs are offered. The head of the family implores the animals not to destroy the crops. He then plants several Chinese shallots and prays that the rice will grow as well as the shallots.

Education: Cong customs and traditions are passed from generation to generation.
Artistic activities: The Cong often sing and dance on ceremonial occasions, especially weddings. Songs that are especially enjoyed are those that alternate between the families of the bride and the groom who gather at the foot of the staircase to welcome the couple. In addition, there is a marvelous dance performance by the bridegroom’s sisters at the beginning of the wedding ceremony. They dance and hold aloft traditional gifts, including imitations of chickens and squirrels, which are presented to them by their brother.
Games: Children like to play games such as run and chase, khang, etc., and to play with bamboo toys.

This article written by Lanh Nguyen from Vietnam Heritage Travel
For original article, please visit:
http://vietnamheritagetravel.com/news/1438-cong-ethnic-group.html
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Colao ethnic group

Posted on February 4, 2012 by trungvietnamheritagetravelblog

Lables: Colao ethnic group, Ethnic Groups, Kadai Group
Proper name: Colao.
Other names: Tu Du, Ho Ki and Voa De.
Local groups: Colao Xanh (or green Colao), Colao Trang (white Colao) and Colao Do (red Colao).
Population: 1,473 people.(1999 census).
History: The Colao came to Vietnam about 150-200 years ago.
Language: Colao language belongs to the Kadai group, which also includes La Ha, La Chi and Pupeo languages (part of the Tai-Kadai language family). In the past, local Colao sub-groups spoke different dialects. Nowadays, however, they no longer use their own mother tongues. Instead, they speak Cantonese, Pupeo and Hmong languages.
Production activities: The Colao people who live in high, rocky, mountainous areas practice slash-and-burn agriculture, cultivating swidden fields and growing maize in mountain rocky hollows. Corn is the main crop. They also grow beans, wheat, peas, kohlrabi, etc. The Colao use cattle manure, ashes and fertilizers for enhancing the soil. Ash is put into the rocky hollows after corn seeds are inserted. Some Colao who live in lowland areas cultivate terraced rice fields. Rice is their main crop and food. Traditional handicrafts include basketry (flat bamboo baskets, winnowing baskets and lattices) and woodwork (desks, cases, horse saddles, coffins and containers). Many villages have blacksmiths who produce their farm tools.

Diet: The Colao eat ground corn, called men men, or rice, and use wooden bowls and spoons.
Clothing: Colao women adopted Nung and Giay styles, but they usually wear longer dresses falling below the knees. Their blouses are decorated with bands of multi-colored cloth outside hem, on the front, and on the sleeves. Formerly, the White Colao and Green Colao wore an extra short-sleeved shirt outside to show the colorful patches on the inside blouses’ sleeves.

Housing: Colao villages are generally comprised of between 15 and 20 families. The house is divided into three compartments and two lean-tos, with thatched roofs or roofs made of split bamboo. The Red Colao also make earthen houses, as do their neighbors, the Pupeo.

Transportation: The horse is a popular means of transportation among the Colao. They also use gui (back-baskets) with two shoulder straps to transport goods and produce. The Colao usually have to carry water to their homes. In low mountainous areas, people also make ducts or a system of gutters to bring water to their own homes.

Social organization: Each Colao sub-group has its own definite family lineages, such as Van, Ho, Senh and Chao (among White Colao), Min, Cao and Su Li (Red Colao) and Sang (Green Colao). If a family does not have a son, it is likely they will let their daughter marry a local boy and allow him to stay with them. The son-in-law is entitled to inherit the property of his wife’s family. He must set up an altar for both his wife’s parents and his own ancestors.

Education: The Chinese language is commonly used in religious ceremonies. Nowadays, Colao children learn Vietnamese and the national writing system.

Marriage: Marriages are different among the Colao sub-groups. According to Green Colao traditions, the bridegroom wears a long, green vest and a red band of cloth draped over the shoulder. The bride must wear her hair with a chignon or bun on the top of her head. When she reaches her husband’s home, she stops at the gate and steps on a bowl and spoon which were intentionally placed on the ground. She stays at her husband’s house the first night. Wife seizing customs also occur in some Colao areas, similar to customs practiced by the H’mong.

Birth: The Colao custom is to burn the placenta and put the ash in the rocky hollows. A baby boy is usually named after three days and three nights, while girls are usually named after waiting two nights and three days. In some places, grandmothers give babies their names and present them with gifts when the babies are one month old. This is particularly the case when a child receives a name connoting respect for the ancestors or receives the name of Ghi Trenh, a protective spirit of children.

Funerals: Sometimes, two ceremonies are held in a Colao funeral-burial and the ceremony for the repose of the soul-the latter may be celebrated among the Green Colao at burial or several years later. Through prayers, it is hoped that the dead person’s spirit will return to Chan San, the homeland. According to Red Colao traditions, rocks are placed in a circle around the tomb, each circle of stones corresponding to 10 years of the deceased’s age. If the stones completely encircle the tomb, then additional stones will be placed on top as needed according to the age of the deceased

Beliefs: The Colao believe that each person has three souls; rice, corn and animals also have souls. The souls or spirits of rice (mother-rice, father- rice, wife-rice and husband- rice) are worshiped at the end of the harvest-time and on the fifth day of the fifth lunar month. Ancestors of three to four generations are worshiped at home. The spirit of the earth is venerated by each family and also by the whole village.

Education: A written form of the Coho language was invented in early 20th century; it is primarily based on the Latin system. Although it has been revised over the years and was taught in some of the local schools, Coho script is not widespread nowadays.

Artistic activities: Coho folklore is abundantly rich. The verses of lyrical poems evoke romantic sentiments. The Coho also have many traditional dances, which are performed at festivals and ceremonies. Their traditional musical instruments include the set of six-pattern gongs, gourd oboes (kombuat), bam- boo flutes, deer-skin drums, etc, which are used for ensemble or solo performances.

This article written by Lanh Nguyen from Vietnam Heritage Travel
For original article, please visit:
http://vietnamheritagetravel.com/news/1437-colao-ethnic-group.html
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Co ethnic group

Posted on February 4, 2012 by trungvietnamheritagetravelblog

Lables: Co ethnic group, Ethnic Groups, Mon-Khmer Group
Proper name: Cor, Col.
Other names: Cua, Trau.
Population: 22,649 people (1999 census).
Language: The Co language belongs to the Mon-Khmer group (part of the Austroasiatic language family). Their language is close to languages spoken by other groups in the Tay Nguyen region, such as Hre, Sedang and Bahnar, etc. The Co’s written language was invented before 1975, primarily based on Latin letters. Nowadays, however, this writing system is no longer popular.
History: The Co people are permanent residents in northwestern Quang Ngai province and southwestern Quang Nam province.

Production activities: Cultivation of swidden fields is the main method for earning a living, rice cultivated on swidden fields is the main crop. The earth is cleared of vegetation and digging sticks are used to make holes in the scorched earth to insert the seeds. Multi-crop farming and crop rotation are popular ways to maximize production on the scorched land. The Co are well-known for their betel and cinnamon crops. In particular, locally-grown cinnamon is plentiful and precious, becoming an important source of income that is derived from both the forest-grown and homegrown cinnamon. Cinnamon, which can only be harvested after 10 years, is an important asset of each family. Thanks to cinnamon, many local families have been able to buy desired goods such as gongs, jars and buffaloes, in the past, and, nowadays, motorbikes, cassettes, and clocks. They have also been able to build houses, fabricate wooden furniture, purchase clothes, and enjoy a more diversified diet. Barter of goods is also popular. The Co raise buffalo, pigs and chickens mainly for sacrifices in religious rituals. Textiles and blacksmithing are not well-developed. In contrast, basketry is well-developed and produces high-quality wares. Hunting and gathering are an important part in the daily life of the Co.

Diet: The daily diet includes ordinary rice, salt and chili, jungle vegetables* fish and meat. Formerly, people ate with their hands and drank uncoiled water and can wine consumed using straws or pipes. Nowadays, people have turned to boiled water, green tea and distilled spirits. Betel chewing only prevails among the elderly, while smoking is still popular.

Housing: The majority of Co is concentrated in the Tra Bong and Tra Mi areas of northwestern Quang Ngai and southwestern Quang Nam province. Their stilt houses are sprawling structures, with doors built below each of the gables. The interior is divided into three compartments, including a path in the middle, a sectioned compartment for the family’s private activities, and another on the other side for public activities such as meetings, festivals, parties and games. In the past, in certain instances, the inhabitants of one village might live together in several longhouses, which might run hundreds of meters in length and were protected with surrounding fences and spikes. Recently, more and more Co families have built their own houses directly on the ground, following a style which resembles the houses of the Viet people. Some Co houses have also adopted tile roofs and brick walls.

Clothing: The Co mainly buys clothes from their Sedang and the Viet neighbors. According to tradition, men wear loin cloths, leaving the upper torso unclothed, and women wear skirts and blouses with short sleeves. In winter, they wrap themselves with blankets.
Long dresses and head-bands, imported from people living on the plains, are worn on ceremonial occasions, especially by more affluent elders. Nowadays, Viet clothing styles are most popular among the Go. Women’s skirts are made from industrial cloth, and their ornaments have a more simple design. It is rare to find women wearing the colorful beaded strings around their necks, wrists and waists as was the fashion in the past.

Transportation: The Co make their own style of gui (the back-basket) for transporting goods and produce along the steeping terrain of mountains and streams. Almost everything is put into the gui and carried on people’s back, attached with two shoulder-straps.

Social organization: Each village has a knowledgeable elder, respected and obeyed by all. Villagers live within a well-defined geographic area, and the location of the village is always within this territory. The villagers have close relationships established through marriages or through shared blood lines. Although each family has its own business and land plot, a sense of communal sharing is very strong. There has been an increasing gap between the rich and the poor, but the exploitation of servitude has not appeared.

This article written by Lanh Nguyen from Vietnam Heritage Travel
For original article, please visit:

http://vietnamheritagetravel.com/news/1436-co-ethnic-group.html

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Chut ethnic group

Posted on February 4, 2012 by trungvietnamheritagetravelblog

Lables: Chut ethnic group, Ethnic Groups, Viet-Muong Group
Proper name: Chut.
Other names: Rue, Arem and Sach.
Local groups: May, Rue, Sach, Arem and Ma Lieng.
Population: 2427 people.
Language: Chut language belongs to the Viet-Muong group (of the Austroasiatic language family).
History: The native land of the Chut used to be the two districts of Bo Trach and Quang Trach of Quang Binh province.
Because of wars and heavy taxes, they fled to the high mountains in Minh Hoa and Bo Trach districts, Quang Binh province. According to annals belonging to some Viet families, the sub-groups of Rue and Sach inhabited this area for at least 500 years.

Production activities: The Chut live by nomadic slash-and-burn agriculture, and hunting and gathering. Hunting and gathering, which tend to offset bad harvests, predominate among most Chut groups, with the exception of the Sach people who are mainly agricultural. The main crops are corn, manioc, beans and rice. Working tools include axes, cutlasses, digging sticks, ploughs and harrows. Since adopting a settled lifestyle, the Chut have raised livestock for ploughing. Basketry is made to meet the household demand. In some places, knife and axe blacksmithing is practiced.

Diet: The main food crops are corn and manioc. People eat two meals a day-at noon and in the evening. In years of bad crops, the Chut must eat sago powder (bang or nhuc).

Clothing: The Chut do not weave textiles, but buy them or exchange goods for textiles with the Viet people and Laotians on the border. In the summer, men wear loin cloths and leave the upper body unclothed, while women wear long skirts. In summer, they may wear, clothes made from tree bark. Nowadays, the Chut have adopted the Viet style of clothing.

Housing: The Chut live in makeshift dwellings supported by a pole and tied by rope, or they may find shelter in caves or under stone roofs.. Before 1954, the sub-groups of Rue and Arem had lived mainly in caves. Nowadays, they. are concentrated in small villages in the valleys. Housing has improved over time.

Transportation: Gui (baskets carried on the back) with straps for carrying or pulling is the chief means of local transportation for goods and produce.

Social organization: The Chut call a village Ca Ven. There are only about five to ten families of one lineage living in one village. Sometimes the families of the same lineage live in different villages. Each village is headed by a Pu Ca Ven, who also takes charge of religious matters. The most important public activity is the agricultural festival. Patriarchy is more dominant in Chut families. Each family usually consists only of the parents and the unmarried children.

Birth: Shortly before childbirth, the husband erects a small dwelling for his wife in the forest. Periodically, he will come there to care for his wife and supply her with sufficient food and drink. Chut women are accustomed to delivering their children in the seated position, and usually on their own. Once a woman has delivered her child, she makes a fire, heating up a small stone previously placed in the fire and pouring water on the stone so that steam rises and, thus, warms the body. The husband only comes to take his wife back home seven days after the delivery.

Marriage: Grown-up boys and girls are free to look for their own partners. As the first step in the marriage process, the boy’s family must choose a good match-maker for an engagement agreement made with the girl’s family, which takes place several times before the wedding is held. The important wedding gifts are pork, chicken, and dried monkey meat. Matrilocal residence does not exit among the Chut.

Funerals: Wealthy families use coffins hollowed-out from the trunks of trees, while poorer families use tree bark to cover the corpse.

Beliefs: The Chut worship their ancestors at the village chiefs house. When he dies, the task is transferred to his next younger brother. When no one from the elder generation is left, then the responsibility is assigned to the younger people. The Chut believe in the existence of the spirits of the forest, the stream, the land, the kitchen and, most importantly, the village. Agricultural rites are often performed on such occasions as seed-rice sowing, post-sowing, rice’s soul worshiping, and a bumper harvest.

Artistic activities: The Chut play a variety of musical instruments, such as pan pipes, flutes, etc., and they sing many kinds of folksongs. They inherited a rich legacy of folk tales and legends, particularly about the coming into existence of the earth, the heaven and human beings.

Games: On ceremonial occasions, children play with shuttle-cocks made of chicken feathers, while adults play the flute or sing.

This article written by Lanh Nguyen from Vietnam Heritage Travel
For original article, please visit:
http://vietnamheritagetravel.com/news/1435-chut-ethnic-group.html
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Churu ethnic group

Posted on February 4, 2012 by trungvietnamheritagetravelblog

Lables: Austro-Polynenisian Group, Churu ethnic group, Ethnic Groups
Other names: Cho Ru, Kru, and Thuong.
Population: 10,746 people (1999 census).
Language: The Churu language belongs to the Malayo- Polynesian group (of the Austronesia language family) and is close to Cham language. A part of Cham people live close to Co Ho people and speak Co Ho (which belongs to the Mon-Khmer group).
History: The Churu people seemed to be a component of the Cham community in the past. They might have separated from the larger Cham society when they went to live high in the mountains.
Production activities: The Churu lead a sedentary lifestyle, living mainly on their traditional agriculture. They cultivate in two kinds of fields: muddy and dry. Irrigation is given careful consideration, including the building of ditches, dikes, embankments, etc. People have gardens both in the mountains and at home. Livestock and poultry rising is popular. Hunting, gathering and fishing are also part of daily life. Household handicrafts are fairly well-developed, including textile weaving, plaiting and making fairly coarse pottery.

Diet: Ordinary rice is the most important food, often cooked in earthen pots. Supplementary foods include corn, manioc and sweet potato. Others foods are forest bamboo shoots, vegetables, fish and meat obtained from gathering and hunting. Popular drinks include can (pipe) and distilled wines. Both men and women like smoking locally-grown tobacco with pipes.

Clothing: Because textile weaving is not very well-developed, the Churu exchange goods for such attire as dresses, blouses, loin cloths, blankets, child carriers, etc. with the neighboring groups of Cham, Coho, Raglai and Ma.

Lifestyle: At present, the majority of Churu are concentrated in the two communes of Don and Loan of Don Duong district, while others live in the adjacent districts of Due Trong and Di Linh in Lam Dong province. There are also thousands of Churu people in the districts of An Son and Due Linh of Ninh Thuan province. The Churu build their bamboo houses on stilts with a thatched roof. They live in Plei (villages), and families of the same lineage or close relationships often have their houses built close to each other.

Transportation: The bamboo-woven gui (back-basket) is the chief means for transporting goods and produce, and is used by most people.
Social organization: A matriarchal social structure dominates Churu society, where the woman plays the more prominent role in the family, and is the inheritor of the family; children carry the name of the mother’s line. In autonomous village relationships, men shoulder a number of responsibilities to the ancestors in order to maintain society. But in reality, however, each man acts according to the wishes of his wife, who is owner and host-as is the custom-of the house in which they live. Although Churu society has experienced an increasing gap between the rich and the poor, this does not appear to be a source of conflicts.

Marriage: The young woman takes her husband on her own initiative. Her engagement and wedding are carried out by presenting the boy with a finger ring and a string of beads. After the wedding, the bride has to stay at her husband’s house until the son-in-law reception ceremony is held. Then the couple stays with the wife’s family.

Funerals: The Churu bury the deceased in the village’s common graveyard. In the past, large-scale funerals were often held, with a buffalo or cow being sacrificed.
The new house: The building of a new house holds great importance for the host family, and is warmly supported by the community. Both relatives and others of the village all lend a helping hand, as the host family prepares for the celebration that marks the completion of the work as well as the house-warming party. Another big party is held afterwards to thank the gods for their blessings and for everybody to. share the happiness with the host family.

Festivals: Each year, according to the Churn’s schedule for wet rice cultivation of submerged fields, various rites are observed. These include worshiping the spirit of the dike, the paddy plant spirit when seeds are sown, the new rice crop, and post-harvest celebrations. The most important events are the ritual of Bonung God in the second month of the lunar year, in which goats are often sacrificed, and the veneration of Yang Wer, the aging tree adjacent to the village, which is regarded as the living place of the spirits. People make miniatures animals out of wood or banana bulbs and place them under the trees.

Calendar: The Churu rely on the traditional lunar calendar to determine their agricultural schedule.
Education: In the past, the Churu did not have their own writing system. All communication was verbal.

Artistic activities: Proverbs and folk songs are rich, reflecting the significant role of the woman in the Churu’s matriarchal society. Drums, gongs and wind instruments are popular. Other unique musical instruments of the Churu are r’tong, kwao and terlia. In festivals, the ancient Churu music often intertwines with the famous tamga dance beats.

Games: Churu children like games such as flying butterfly-shaped and wind-whistled kites, tug of war, stick walking, catch and run, etc.

This article written by Lanh Nguyen from Vietnam Heritage Travel
For original article, please visit:
http://vietnamheritagetravel.com/news/1434-churu-ethnic-group.html
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Legends of Champa Kingdom

Posted on November 24, 2011 by trungvietnamheritagetravelblog

The Champa kingdom once thrived in the area that is now central Vietnam. Their resources and skill allowed them to greatest goldsmiths of the era. However, centuries later, most treasures of the Cham are lost to history.

Rising to power in roughly the 7th century, the kingdom Champa dominated what is now Southern and Central Vietnam. Its peak ran through the 10th century, when then Cham people were a maritime power, controlling much if the spice trade along the region between Chine, India and ancient city of Hoi An as their major sea port.

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Five destinations in Vietnam for Honeymoon holiday

Posted on November 24, 2011 by trungvietnamheritagetravelblog

Halong-bayHalong Bay – a World Heritage
A cruise on Ha Long Bay — or the Bay of the Descending Dragon — for many represents the pinnacle of their experience in Vietnam. Easily one of the most popular destinations in the country, UNESCO World Heritage-listed Ha Long Bay is both mystical and magnificent, an incredible feat of nature that almost never fails to impress.

Yes, it really is that good.
Last time we counted, UNESCO had picked out 830 World Heritage sites around the world, chosen for their cultural and historical importance, and also for their geological uniqueness. Ha Long Bay offers a little of all three.
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A walk in the clouds

Posted on November 24, 2011 by trungvietnamheritagetravelblog

Sapa’s cool climate and magnificent green vistas first attracted the attention of French colonizers in 1909, but the minority people of this frontier valley have working in the shadow of Fansipan Mountain for much longer. One traveler takes a peek at the landscape, the people, and cultures of Sapa.

Like most traveling to Sapa, my journey to the hill town started in a sleepy train station café in Hanoi the night before, it was 9 pm and already pitch – black when I joined a waiting room of fatigued locals who were milling about and stirring Styrofoam cups of iced ca phe, trying to keep their eyes on their baggage and over – excited children. The most popular train option is an over – night sleeper, departing Hanoi in the evening to arrive in Lao Cai early the next day.
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Museums of Vietnam

Posted on November 24, 2011 by trungvietnamheritagetravelblog

Vietnam National Museum of history
National Museum of Vietnamese History is located in the Hoan Kiem district of Hanoi, Vietnam. It began to be built in 1926 and was completed in 1932. The building was used to be the museum of the Far East Research Institute under French colonial rule (École française d’Extrême-Orient EFEO). From the year 1958, it was renamed to National Museum of Vietnamese History and has been open to tourists since 1920.

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The National Park in Vietnam

Posted on November 24, 2011 by trungvietnamheritagetravelblog

Vietnam has 13 national parks spread from north to south with a total area of 320,000 ha, including Cat Tien (located in three provinces of Dong Nai, Binh Phuoc and Lam Dong): 73,878 ha; Yok Don (Daklak): 58,200 ha, Tam Dao (Vinh Phuc, Tuyen Quang and Thai Nguyen): 36,883 ha, Phu Quoc (Kien Giang): 31,422 ha; Cuc Phuong (Ninh Binh): 22,200 ha; White Horse (Thua Thien-Hue): 22,031 ha; Ben En (Thanh Hoa): 16,634 ha; Bai Tu Long (Quang Ninh): 15,738 ha; Cat Ba (Hai Phong): 15,200 ha Ba (Bac Kan): 7,610 ha Tram Chim (Dong Thap): 7,588 ha ; Ba Vi (Ha Tay): 7,377 hectares of Con Dao (Ba Ria Vung Tau): 5,988 ha. Forthcoming are two additional national park Phong Nha-Ke Bang (Quang Binh): 41,000 ha and Pu-cool (Nghe An): 91,000 ha. Vietnam has two biosphere reserves have been recognized by UNESCO as Gio and Cat Tien.Ca there is still water 78 nature reserves with total area of 1.7 million hectares and 18 protected landscape areas with the more than 120,000 ha area.
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