The Southeast Asian Regional Center for Graduate Study and Research in Agriculture offres Masters and Doctoral Scholarships to the nationals of Brunei Darussalam, Cambodia, Indonesia, Lao PDR, Malaysia, Myanmar, thePhilippines, Singapore,Thailand, Timor Leste, and Vietnam
For scholarship updates visit scholarships portal to get to know the latest happenings about various national and international scholarships and all the requirements for those scholarships.
Scholarship Description: The Southeast Asian Regional Center for Graduate Study and Research in Agriculture (SEARCA) invites applications for its graduate scholarship(MS andPhD)in agriculture and related fields (including biologicalsciences, socialsciences, economics andstatistics, forestry and fisheries, environmental sciences, agro industrial technology and engineering,biochemistry, and development management) for School Year 2012-2013.
For scholarship updates visit scholarships portal to get to know the latest happenings about various national and international scholarships and all the requirements for those scholarships.
The scholarship is open to nationals of Brunei Darussalam, Cambodia, Indonesia, Lao PDR, Malaysia, Myanmar, thePhilippines, Singapore,Thailand, Timor Leste, and Vietnam who are regular employees of academic or research institutions or government agencies and not older than 35 years old.
For scholarship updates visit scholarships portal to get to know the latest happenings about various national and international scholarships and all the requirements for those scholarships.
This scholarships is open to the residents of Brunei Darussalam, Cambodia, Indonesia, Lao PDR, Malaysia, Myanmar, thePhilippines, Singapore,Thailand, Timor Leste, and Vietnam with good personality, clear about research and with motive of excelling in the field of the prescribed course.
Scholasrhip Application Deadline: 30 July 2011
About the Author
For scholarship updates visit scholarships portal to get to know the latest happenings about various national and international scholarships and all the requirements for those scholarships.
Inner Journey Expeditions Launches New Tours In Vietnam And Laos
We arrange personalised itineraries to off the beaten track destinations from awe-inspiring Northern Laos to the classic trek and home stay in Sapa, from kayaking and rock climbing Halong Bay to cycling the quiet paths of the Mekong Delta, from the exhilarating climb up Mount Fansipan to the thrilling overland journey from Vientiane to Luang Prabang in Laos. Inner Journey Expeditions is committed to providing the very best levels of service for our customers combining adventure with culture to suit travellers' time frame, budget and style of travel.
For more information contact:
Angela Kent PO Box 2467, Parap, Darwin, N.T. Australia Phone: +61 400 806 039 URL: http://www.ije.com.au
After months of research, Inner Journey Expeditions in collaboration with Luang Prabang's Zen Nam Khan Resort and Byron Bay Yoga teacher, Sheldon Grant Leon has launched a ten day Yoga in Laos retreat. This unique experience combines daily yoga practice, rest and relaxation with Lao culture. Limited to 12 participants, the retreat starts in Luang Prabang, Northern Laos on 3 November 2010.
More details: http://www.ije.com.au/YogainLaosRetreat_000.htm
Entering Vietnam has never been easier with a Vietnam Visa Authority letter which tourists present at the Visa Landing Counter in Vietnam's International airports in HCMC, Hanoi and Danang. Inner Journey Expeditions offers a free Vietnam one month Visa service for travellers who book a tour of ten days or more before 30 September 2010.
More details: http://www.ije.com.au/Travel-Guide/vietnam+visa+travel+guide.html
Departing monthly from Laos' capital Vientiane, travel overland to Luang Prabang in the north with a small group of adventure travellers. Ideal for solo travellers, friends and couples who want to share their experiences with others, this amazing 14 day trip includes mountain treks, kayaking rivers, exploring caves, remote village home stays and an elephant ride. The tour is limited to eight travellers and is available from Inner Journey Expeditions, the Vietnam and Laos specialist.
More details: http://www.ije.com.au/Laos/Laos-Adventure-Combo/laos-join-overland-adventure-ljoin14.html
About the Author
Inner Journey Expeditions specialises in trekking, cultural and adventure travel holidays for independent travellers across Vietnam and Laos.
Post PO Box 2467, Parap Darwin, Northern Territory Australia 0804
"Vientiane: Capital city of Laos" Danilovescats's photos around Vientiane, Lao Peoples Dem Rep
They say you come to Vietnam and you understand a lot in a few minutes, but the rest has got to be lived. The smell: that's the first thing that hits you, promising everything in exchange for your soul. And the heat....You could be forgiven for thinking there was no war." These were the words of Thomas Fowler from the film, "The Quiet American," which so accurately sums up Vietnam. It is a land that captures the very essence of your soul and takes you on an unforgettable journey through the land of the dragon.
Ancient mythology tells us that the people of Vietnam are descendants of the Dragon Lord Lạc Long Qun and the Immortal Fairy u Cơ. They produced 100 children, 50 of whom lived with their mother in the mountains and the other 50, with their father in the sea. So steeped in mythology is the land of Vietnam that each area is shrouded in some story of mythological formation.
Landing in Hanoi, capital of Vietnam and home to about 3.7 million people and 1.2 million motor bikes, is like landing in the heart of a giant mosquito that never sleeps. Endless streams of bikes pass you by each day, with many families of 4 heading off on their daily chores. Farmers from surrounding areas meet at the "morning market at 03h00 and by 07h00 have cleared up and gone. At night, entire streets are transformed into night markets which trade until late in the evening. Unlike its sister city, Saigon, Hanoi has narrow streets and still retains some of its old city charm. The old quarter, often known as the "36 streets," dates back over 2000 years. The area was once home to numerous craft guilds which created work areas. When the streets were eventually named, each street was named after the craft sold along that street and so today, if you need shoes, you head for Hang Guay, and for jewellery, Hang Bac.
Leaving the bustle of the city behind and traveling northwards towards the sea, highway 5 takes you to a world Heritage site, and the tail of the "descending dragon." Halong Bay is an endless canvas of 1969 limestone islands, 989 of which have been named. Many of these islands are home to numerous caves, some of which can be visited on foot and others in the pleasant tranquility of a kayak.
According to local legend, Halong Bay was created by a family of dragons, sent by the gods to help protect the Vietnamese from Chinese invaders. The dragons spat out pears and jade stones which soon turned to a myriad of islands protecting the people from the invaders. Today, these very same islands provide a safe home to many small floating villages, the inhabitants of whom survive off the 200 species of fish and 450 different species of mollusks that the waters provide.
Far south of Halong Bay is the picturesque small historical town of Hoi An, where the "The Quiet American," was partially filmed. Between the 15th to 19th centuries the town served as one of South-East Asia's most important trading ports for spices and silk and today is still a traders paradise. Cars are banned and the narrow cobbled streets are lined with old buildings, temples, pagoda's and endless shops selling hand made trousers for $15, evening dresses for $25 and three-piece suits for $40. In the heart of the town is the Ving Hung Hotel, which served as the dressing room for Michael Caine during filming. Today, tourists jostle to book into the same room which overlooks the narrow bustling lantern lit streets below, which come alive during the festival of the full moon.
From the quiet tranquility of Hoi An, a short flight takes you in the belly of the dragon, Saigon or the modern day, H" Ch Minh City. Inhabited by 8 million people and 4 million motor bikes it pulsates 24 hours a day. Traveling through the vast tarred streets with towering modern hotels and malls, it is hard to believe that the city started out as a small fishing village in an area that was originally swampland, but when heading out into the neighbouring areas the tranquility of forgotten days soon prevails. Endless rice paddies line the myriad of roads that spread out from the city. Framers work the land,
harvesting rice in the blazing heat. Old carts are pulled by weary horses. Rubber trees are methodically planted in rows, their sticky sap slowly seeping into wooden bowls for collection.
Driving back in time, one arrives at the area of Cu Chi, whose 121km hand-dug underground tunnels became famous as a battleground of the Vietnam War. The forested area is littered with B52 bomb craters and the endless spattering of gun fire can be heard from the firing range. Some of the tunnels are open to tourists to experience for a brief period, what life in the tunnels must have been like. In the blistering heat of the day, 7 of us descended into the dark abyss below us. The tunnels are narrow, dark, airless and in places slope down and narrow so one has to belly crawl. 40m was all it took for me to realize that as a non-sufferer of claustrophobia, another 20m would surely have converted me. Lack of air. Stifling heat. For the Viet Cong, life in the tunnels was difficult. Sometimes, during periods of heavy bombing from American troops, the Viet Cong would be forced to remain underground for many days at a time. Malaria and sickness were rampant and accounted for the second largest cause of death after battle wounds.
As horrific as life in the tunnels must have been, it is the images of the war weapons and traps set by the Viet Cong for the Americans that will remain in my memory for a life time, but as one local guide said, when your way of life is under attack, you will do all in your power to protect it.
South of Saigon lies the feet and arms of the dragon, whose claws spread out to form the massive expanse of the Mekong Delta. The area, also known as Nine River Dragon Delta, drains an area of over 790 000 km2. The Mekong is the 12th-longest river in the world, and runs all the way from the Tibetan Plateau through China, Burma, Thailand, Laos and Cambodia, into Vietnam and finally into the south china sea.
With such an expanse of water it is not surprising to find that the residents of the Mekong area are river people. Where Hanoi's streets come alive with early morning markets, the tributaries of the Mekong erupt into a chattering wash tub as hundreds of boats navigate the narrow channels laden with hands of bananas, grapefruit, jackfruit, spinach, fish and every kind of vegetable imaginable. Trade takes place under the shade of Vietnamese hats while hotel and restaurant owners on the shore line yell instructions across the water of their daily needs. About 20 minutes up the Mekong we headed along a narrow tributary to encounter life up river. Locals wade about in the waters catching fish. Children cycle and play along narrow sidewalks dodging chickens and dogs. Mothers sit at the waters edge washing clothes while the men potter about fixing their boats. Farmers live on combination fish and rice farms, generating an average of $35 a month, while small family businesses survive making rice cakes, rice paper and potent rice wine.
Leaving the peace and tranquility of the Mekong, our next stop was neighbouring Cambodia, lying at the back of the dragon. Like Vietnam, the history of Cambodia is marred with foreign invasions, international political intervention and internal conflicts. The pinnacle of Cambodia's history arose during the rulership of the Khymer Kings between about 800 - 1400AD. It was during this period that Khmer kings built the most extensive concentration of religious temples in the world - the Angkor temple complex - and hundreds of surrounding temples.
Then in 1431 the Thais plundered the area and the complex of Angkor was abandoned. For almost 200 years the forces of nature invaded the temples. Fig trees took up residence on temple walls and slowly engulfed the buildings. Moss adorned the intricate carvings and aerial roots flowed to the floor.
Today, the complex of temples is a World Heritage site. Many of the Hindu statues have been removed and replaced with sculptures of Buddha and numerous renovations are underway. Time seems to have stood leaving an imprint of mystique. I lost my heart to the temples of Cambodia.
I cannot say what made me fall in love with Vietnam and Cambodia. Perhaps it was the ever smiling faces of the people, the sheer simplicity of life or the vast green rice fields; the smell of the rain or the sounds of children splashing about kicking a home crafted soccer ball. Perhaps it was the excitement with which vendors haggle over prices or the intense respect shown by children to their elders. Whatever the reason, they left an indelible imprint on my heart and a yearning to return, in my soul.
Culture of the Ta Oi in A L District, Th Thin-Hu province The Ta-oi ethnic group speaks a language in the Mon-Khmer language family, and is regarded as one of Vietnam's indigenous groups. The Ta Oi call themselves Taoih, or sometimes as Taoih or Ta Uot, and is called by the Paco sub-group as Can Tua or Can Tang, which means "highlanders."
According to the April 1, 1999 census on population and housing, the Ta-oi have a population of 34,960, accounting for 0.07% of the national population. At present, the Ta-oi live in both Vietnam and Laos, in the latter nation where they the Ta oi mainstream population and also call themselves as Ta-oih.
Another sub-group of the Ta-Oi is called as Paco (Pa coh), which means "persons who live behind the mountains." Judging by the family clan origin, marriage and family relationship and language, the Ba hi people who mainly lives in Huong Hoa district, Quang Tri province, can be regarded as a local sub-group of the Ta-oi. The Ta-oi in Nham commune explain that they called themselves as Ta uot, but the members of the Kinh ethnic group coming from the lowlands of Thua Thien-Hue called them as Ta-oi.
The Ta uot group lives mainly in middle-level of mountains and are sparsely distributed in the mountain tops. In addition to swidden cultivation, they are adept in growing cotton, weaving cloth and brocades, in sewing or fastening glass beads on costumes, and in making some musical instruments (drums, pan flutes, etc.). The Paco live at the foot of mountains and hills, are conversant in slope field cultivation, in bamboo and rattan weaving, but are not adept in cloth weaving. But they are good traders who earn profits through exchanging cloth and clothes, blacksmith goods, beautiful shoulder baskets, honey against other more valuable goods. The Ba hi live in valleys close to the lowland areas and are adept in trading and in wet paddy cultivation. Thus, the Ta-oi do take into account various elements of topography, environment and economic activities in order to assess and analyze their own ethnic group and sub-groups, and their different characteristics. 2.Main method of research Doing research on the Ta-oi ethnic group, I used many different methods, but the main method is participant observation. Because, anthropologists have discovered that the best way to really get to know another society and its culture is to live in it as an active participant rather than simply an observer. This is called participant observation.
From many Ta-oi hamlets, I have chosen as my main research A Huor village, a typical Ta-Oi village that still preserves many traditional elements of this ethnic. I have approached many local inhabitants and tried to learn from them about the history of the village, the family clan relationship, the means of livelihood, as also the customs and habits, religious beliefs and compared them with those of neighboring villages. Doing reaseach, I have received assistance from many Ta-Oi people, mainly the elders who are conversant with the cultural traditions of the ethnic group. We have on many occasions invited many inhabitants to come to his house for discussing and elucidating the issues I have raised or over which I still have doubts, and for providing more precise and accurate information.
I still remember vividly these discussions which are quite lively and involve a good number of different and even contradictory views. 3.Contents This is the first time a deep research on the Taoi will do in Vietnam. This is also a good opportunity for myself to present my detailed research about the Taoi culture in this dissertation within the content below: I.An overview of the Ta-Oi ethnic group 1. The Ta-Oi ethnic group 2. Information on the researche area II.Village and houses 1. History of A Huor village 2. Social relations 3. Village common property 4. Rong house the community house 5. Long house 6. Residential houses III.Family clan and marriage 1. Family clan, relatives 2. Form of family and marriage relationship IV.Means of livelihood 1. Wet paddy fields 2. Slope fields and crops planted therein 3. Industrial crops 4. Forest trees 5. Livestock breedong 6. Handicraft trades 7. The role of male and female labour in the Ta-Oi society 8. Diet habits 9. Hunting 10. Exchange of goods, in the past and at present 11. Traditional agricultural calendar and method of calculating hours 12. Slope field cultivation and related agricultural rituals V. Life rituals 1.Pregnancy and child delivery 2.Customs about marriage 3.Customs about funerals VI.Religious beliefs 1. Souls and supernatural spirits 2. Water spirit 3. Family house spirit 4. Spirit of the long house 5. Ritual dedicated to the Tiger spirit 6. . Love magic Religious beliefs Only a small number of cultural anthropologists possess any understanding about this ethnic group's belief systems. Fundamental to the Ta Oi's spiritual life is animism, the belief that natural objects are animated by spirits. This belief can take diverse forms. Things in nature may all have within them different spirits--each rock, tree, and cloud may have its own unique spirit. In contrast, all things in nature may be thought of as having the same spirit. A Initially, animatism and animism may seem to be the same thing. In fact both beliefs are often found in the same culture. The difference, however, is that the "power" of animatism does not have a personality--it is an impersonal "it" rather than a "he" or "she" with human-like characteristics. Spirits are individual supernatural beings with their own recognizable traits. a).Souls and spirits The Ta-oi follow animism and believe that all things have souls. Mention must first be made about souls. The soul lies from the breast to the head when a human being is still alive. When the human being dies, there is only one soul (avai ving) which wanders in the cemetery. If the deceased is not happy with his/her family, his/her soul used to disturb and disrupt the lives of human beings in the family concerned. The souls of the dead used to come back during rituals, as also through various dreams(am bo) of the living. The Ta-oi believe that the soul can integrate itself into the voice, can create a force that can exert an impact on other things. For example, the soul can come back and knock at your door. The Ta-oi also believe that if no asset is distributed to the deceased, after three days its soul may come back and demand assets.
As a precaution against this, the Ta-oi used to spread firewood ashes in front of their doors in order to identify the footprints of the soul. In 2003, Mr Vo Dau died, and his wife, Mrs Ka Dau, spread ash at her door. As she could see his foot prints on the ash, she concluded that he had come back. Some other persons say that they could hear certain noises that show that the soul has come back, has poured water into a cup or has taken some foodstuffs out of the pot. It is not until the third day following death, that the deceased become conscious of his/her death. Before that, there was no awareness because he/she was in a state of sleep and dream, or half asleep and half-awake. Bad souls are the souls of women who died in child delivery, of men who were devoured by tigers etc.. They would appear in the graves, would cry or return to the village and tease the living. They may come back and demand clothing, shoulder baskets, knives etc.. In such cases, poor families would cut banana leaves into various forms the T symbolizing clothing, the V symbolizing pants and thrust them across the door. Rich families would hurl out 2 pieces of cloth. And all these families say almost the same thing to the souls:e have given you presents, please refrain from asking more, please refrain from disturbing us,please bless us. Spirits are different from the soul of deceased humans, and there are many types of spirits. The brau brieu spirit is a kind of forest spirit that can bless human beings but can also cause illnesses. It can also direct tigers, snakes and other wild beasts and cause them to harm human beings.
In the past, the Ta-oi held annual rituals dedicated to the spirits: the heavens spirit (abang), the earth spirit (katek), the forest spirit (krum kaek). The ritual dedicated to the heavens spirit (giang abang) was held once every 10-12 years. In case prosperity, bumper harvest are enjoyed by the village along with absence of illnesses and death, the village must hold a thanksgiving ritual dedicated to Giang kmuk (ma ng ch ni chung). In case the village is hit by floods and other natural calamities, it must hold ritual dedicated to the heavens spirit, the earth spirit, the Rong house spirit, and the house spirit. Rituals dedicated to the heavens spirit must involve 12 types of foodstuffs, to the earth spirit 8 types of foodstuffs, to Giang kmuk 5 types of foodstuffs. These foodstuffs are: buffalo meat, pork, chicken, blood pudding, grilled meat, mon thai, soup, glutinous rice. Rice must be put in bowls, oak liquor must be served in jars, cups. Incense sticks must be burned. b)Water spirit (giang dak) The Ta-oi inhabitants imagine the water spirit as a short old man with white hair and white beard.
They also respectfully refer to him as ncle (Avo). It is believed that the water spirit can give people a lot of fish as food, and a Ta-oi legend has it that the water spirit creates fish by putting grains of rice in a banana leaf and dropping them into the brook, thus turning them into fish. It is reported that when they were still in Laos Mr Quynh Say, Mr Quynh Chay have seen the water spirit at the water sources. The Ta-oi believe that the water spirit has a special relationship with the water supply pipe of the village: when water is first brought to the village through lo-o bamboo pipes, no one is allowed to use it; the village head and the heads of family clans perform a ritual dedicated to the water spirit with a cock as offering, beseeching it to make sure that the water flow would never dry up and that water would not cause belly ache to those who drink it. Thereafter, the cock is slaughtered near the Rong house and its blood is buried in the place of arrival of water.
In that very place, the pillar where is attached the village water pipe is beautifully decorated and is strengthened and repaired each year, and some chicken blood is buried there (sol rtang dak). Before using the water for the first time, a ritual must be performed by the village head with a pig and a goat and a chicken as offerings to the water spirit (aul avo dak).The inhabitants of other villages are not allowed to use that water. c)The house spirit (giang an teng) In the past, the Ta-oi lived in long houses where each family had its own room, where it worships its house spirit. In his dream, the family head may see the house spirit integrating itself into a loin cloth, a eng piece of cloth or any other thing. Thereafter, he would put that loin cloth or reng cloth..into a kang (a shoulder basket made for this specific purpose) which is put at a corner of the house, and would slaughter a chicken and perform a ritual on the arrival of the house spirit (giang an teng) into his house.
From then on, when the family holds a ritual in connection with a funeral, a wedding, a ritual dedicated to the forest spirit or the water spirit, the ritual must also be dedicated to the giang an teng (house spirit). Any achievement of the family used to be attributed to the help given by the house spirit. The family does not open the ang where lies the house spirit, except in the A ja annual celebrations when each family must open the ang and use the sacred item therein for rituals inside the family and in the Rong house. When a ritual is held, the family head used to put some cooked rice, some rice grains, and meat in front of the ang and offers prayers. d)The spirit of the Long house (giang danh) The long house where lived many families has its own spirit (giang danh) which stayed in the room reserved to visitors/guests, where a small house hung under the roof is the shelter of giang danh. In case of illness or any bad happening in the family, the family used to hold a ritual dedicated to giang an teng (house spirit) and thereafter another ritual dedicated to giang danh.
While participating in village rituals or celebrations, the head of the long house must also perform a ritual dedicated to the giang danh. As and when a family household in the long house eats goat, buffalo or cow meat, it must keep giang danh informed by performing a ritual. g) Tiger spirit (giang avo) Of all forest wild beasts, the Ta-oi regard tigers as the most powerful animal and as a protecting spirit of the village. They regard the capture of a tiger as a gift of the forest spirit. The capture of a tiger is preceded by a number of incidental dreams: because of such a dream, a villager sets up a big trap (ti ho), the trap owner sees in his dream a tiger (a vo bok) who expresses the desire to stay in the village. When a tiger falls into the trap, the hunter and inhabitants must hold a ritual dedicated to the forest spirit, involving such offerings as sol, leo, agate beads and a eng cloth. Only after such an elaborate ritual, would they cut the head of the tiger and take it to the village.
A group of young men build a grave house for the tiger (ping a vo), but it is not until a ritual is held by the village that the head of the tiger could be put in the grave house. The ritual held by the village for the inauguration of the tiger grave house involves a goat, a pig and a chicken as offerings, which are put on a tray and then in the grave house. The village head prayer would be as follows: As giang vo wishes to stay in he village, it must protect the villagers from death; when there is war between this village and other villages, giang vo must keep the village informed through dreams, as early as possible; if any one attempts to destroy or burn the village, giang vo must punish him/her. Local women and visitors from outside are not allowed to attend the ritual dedicated to the head of the tiger. If a visitor from another village wishes to attend the ritual, the village head must be informed and would take a decision. The tiger grave house is usually located on a higher ground in the vicinity of the human graves house, and no one is allowed to enter it. It is surrounded by a stone hedge. In the middle of the house is a stone on which is placed the tiger head. The house also contains a number of presents given by the villagers to the tiger: a bowl (for containing food), armlet, a eng piece of cloth, buffalo and cow horns, pig jaw which have been prepared and contributed on the instruction of the village head. When the Rong house is inaugurated, when new year celebrations and new paddy celebrations are held each year, some food,including new rice, must be presented to the tiger spirit. The tiger grave is visited and cleaned once every year by the villagers. Tigers are worshipped because people believe that the worshipped tiger would keep them informed through dreams about such bad happenings as war, crop failure or epidemics etc.. In Laos, some villages worshipped two tigers heads.
At present, only Nham I hamlet continues to worship tigers as a custom. Ka Linh, Ta Keu hamlets worshipped tigers when they were still located in Laos. One can say that from the end of the anti-US war, such a worship no longer prevails in the Ta-oi ethnic community. h)Love magic This ethnological term refers to the practice of some minority ethnic groups who are adept in using some products for inducing a girl and turning her into one's wife. The Ta-oi call that product as ove medicine (nang). According to the Ta-oi, this is a resin collected from the feet of the o-tach bird, a bird of black and red plumage, similar to a parrot. If you put that resin in the shoulder basket of a girl or in her hair, that girl would follow you. But the o tach bird only lives in Laos and so the resin is only available in Laos, not in Vietnam. External links UNDP Vietnam See also List of ethnic groups in Vietnam v d e Ethnic groups in Laos by language family Vietic Bo Chut (May) Kinh Krih Liha Maleng Muong Phong Phon Sung (Aheu) Thavung Tum Lao-Tai Lao Lu Phuan Phu Thai Saek Tai Daeng (Red Tai) Tai Dam (Black Tai) Tai Maen Tai Na Monhmer Alak Bit Brau (Lavae) Bru Ca Tu Doi Htin Jeng Kaleung Kataang Keu Khang Khamu Kuy Lamet Laven Lavy Makong Mlabri Nghe Nyaheun O Du Oy Pacoh Samtao (Kiorr) Sedang Sou Talieng Ta Oi Xinh Mun (Puoc) Yae (Jeh) Hmongao Hmong Lanten Yao Chinese languages Ho Tibeto-Burman Akha Hani Kado Kaduo Lahu Phana' Phunoi Sila v d e Ethnic groups in Vietnam by language family Vietic Ch Mg Th Vi (Kinh) Kradai B Y Giy Lo L Nung Sn Chay Ty Thi C Lao La Ch La Ha Pu Po Hmongao Dao H'Mng P Th Monhmer Ba Na Bru Bru-Vn Ki Ch Ro Co C Ho C Tu Gi Tring Hr Khng Khmer Kh M M Mng M'Nng u R Mm T i Xinh Mun X ng Xting Chinese Hoa Ngi Sn Du Malayo-Polynesian (Nhm ngn ng Nam o) Chm Chu Ru - Jarai Ra Glai Tibeto-Burman (Nhm Tng) Cg H Nh La H L L Ph L Si La v d e Categories: Ethnic groups in Laos | Ethnic groups in Vietnam | Asian ethnic group stubsHidden categories: Articles that may contain original research from March 2009 | All articles that may contain original research
