Vietnamese New Year The more popular name for the Vietnamese New Year is Tet, where as the formal name is Nguyendan. Tet is a very important festival because it provides one of the few breaks in the agricultural year, as it falls between the harvesting of the crops and the sowing of the new crops. The Vietnamese prepare well in advance for the New Year by cleaning their houses, polishing their copper and silverware and paying off all their debts. They observe the custom of the kitchen god tao for a week before the New Year, they believe there are three gods represented by the three legs of the cooking equipment used in the kitchen. The middle god is a woman the other two are her husbands. It was once customary to provide the gods with a carp on which to travel. The carp represents the second last stage in the process by which animals are gradually transformed into dragons. They buy the carp from the market, bring it home and place it in a bucket of water to place at the altar of the house before it is later set free. A special rice pudding is eaten at New Year which must be prepared beforehand. The rice pudding is known as banh Chung or banh Tet. The pudding contains mung beans and pork. New Year foods such as preserved sweets, beef, chicken, fish, oranges, coconuts, grapefruits and other seasonal fruits, especially watermelon. Watermelon is considered lucky because the flesh is red, so the choice of the melon must be taken carefully so as to find one rich in color. The seeds are often dyed red also and served as delicacies. The last day of the year a plant such as the bamboo tree is planted in the courtyard of their homes. They decorate the tree with bells, flowers, and red streamers. The decorations are not for decorative purposes but are to guard the family against evil spirits. During the middle of the day an offering is placed on the altar of the household for the ancestor's of the family. This is done every day throughout the New Year Festival and along with that incense is burnt at the altar. They believed in the custom of the first person through the door in the New Year will reflect the family's future luck and wealth. On the first day of the New Year they visit all their closest friends, teachers and their parents. The second day they visit their in-laws and other friends who are not as close. Third day they visit the family of their teacher and their more distant relatives. On the fourth day the spirits return to heaven and business returns to normal. They also visit their local temple and they bring back flowers or greenery as a gift from the celestial spirits. This gift will be kept in the house all year.

http://www.fathertimes.net/chinesenewyear.htm

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About Tet Tet, which means the first morning of the first day of the new year, is the Vietnamese New Year. The celebration lasts for 7 days. Like the Chinese, the Lunar New Year is one of the most celebrated holidays. Preparation for Tet starts weeks before New Year's Day. Homes are cleaned to get rid of bad fortune associated with the old year. Families paint their homes to give it a new look. Everyone gets new clothes and new shoes. Pay your debts and resolve differences between family and friends. A special ceremony called Le Tru Tich is held at the mid-night hour (Giao Thua) on New Year's Eve. The ritual involves firecrackers and gongs and other festive items that make loud noises to usher out the old and welcome the new. Like the Chinese, Vietnamese people are very careful about what they do on New Year's Day. The events on New Year's Day determine your luck for the rest of the year. Therefore, everything and everyone you are in touch with on New Year's Day should symbolize good fortune. Don't visit people who are in mourning because they are associated with death. Children should not fight or cry on New Year's Day. Homes are decorated with Hoa Mai, a yellow blossom that represents spring. Family members exchange gifts and pay homage to the Kitchen God. They also visit local temples to pray for prosperity and good health. During Tet, Vietnamese families plant a New Year's tree called Cay Neu in front of their homes. A bamboo pole is often used as a Cay Neu. All the leaves are removed from the tree so that it can be wrapped or decorated by good luck red paper. Legends have it that the red color scares off evil spirits. On the seventh (the last) day of Tet, the Cay Neu is taken down. This is the last ritual of the New Year celebration. http://www.familyculture.com/holidays/tet.htm

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The meaning of Tet

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o regard Tet Nguyen Dan (The Vietnamese Lunar New Year) simply as New Year's Day, as one would in the West, would display a poor knowledge of the people of Vietnam. In spite of its impressive credentials, the regorian New Year has not been generally accepted in Vietnam, in the countryside in particular. Vietnamese people pay it a courteous homage but reserve their heart and soul for the traditional Tet. Tet falls sometime between the last ten days of January and the middle part of February. For a nation of farmers attached to the land for millennia, it has always been a festival marking the communion of man with nature. In the flow of seasons it is a pause during which both the field and the tiller enjoy some rest after twelve months of labour. Literally, Tet Nguyen Dan means the first morning of the first day of the new period. Officially, it marks the beginning of a new year on the lunar calendar. In this period of universal renewal the Vietnamese man feels surging within himself a fountain of youth. That feeling explains many fine customs: in the New Year all actions should be pure and beautiful for it may be an omen foretelling events in the twelve months that follow. For three days, one takes painstaking care not to show anger and not to be rude to people. The most nagging mother-in-law will make peace with her daughter-in-law; a quarreling couple will smile pleasantly at each other; the new world should be the best of worlds. When the holiday ends, people will resume their activities in a new spirit following so-called opening rituals in which the ploughman will open the first furrow, the official applies his seal to the first document, the scholar trace the first character with his pen brush, the trader receives his first customer. Tet is also a family and a communal festival. People who can not return home for Tet suffer acute nostalgia. All members of the extended family, therefore, try to spend the holiday (the idiom used is to "eat Tet") together under the same roof. Children vow to be well-behaved and are often given gifts of cash wrapped in red paper. Friends and relatives exchanged wishes expressed in high-sounding words. The manes of the ancesstors are invited to this world to share in the rejoicing. Several times a day, joss-sticks are lit on the family altar and offerings made of food, fresh water, flowers and betel. Family graves are visited, generally, before the end of the 'outgoing' year; fences are mended and the burial mounds tidied up. The entire house should be cleaned before Tet Nguyen Dan's Day. On the Lunar New Year's Eve, all brooms, brushes, dusters, dust pans and other cleaning equipment are hidden away. Sweeping or dusting should not be done on New Year's Day and the next two days for fear that good fortune will be swept away. After the first three days, the floors may be swept in a special routine. Beginning at the door, the dust and rubbish are swept to the middle of the parlor, then placed in the corners and not taken or thrown out until the fifth day. The Vietnamese Tet is an occasion for an entire people to share a common idea of peace, concord and mutual love.

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Symbols of Tet Cay Neu Cay neu is a bamboo pole (New Year's Tree) stripped of its leaves except for a tuft on top. Red paper is used to decorate the tree, which is planted outside the house during the Tet holiday. The cay neu has Taoist origins and holds talismanic objects that clang in the breeze to attract good spirits and repel evil ones. On the very top, they frequently place a paper symbol of yin and yang, the two principal forces of the universe. Sometimes a colorful paper carp flag will fly from the top. The carp (or sometimes a horse) is the vehicle on which the Kitchen God travels to make his report. This tree is more common in the countryside now than in the city. It is ceremonially removed after the seventh day of Tet.

Vietnamese Peach Blossoms (Hoa Dao) According to Vietnamese legend, once upon a time, in the East of the Soc Son Mountain, North Vietnam, existed a gigantic peach tree. The tree was so huge that its shadow extended through out a large area of land. Up on the tree, lived two powerful deities, Tra and Uat Luy. They protected the people of the land in the surrounding areas from the devils. The devils were so afraid of these two deities that even the sight of the peach tree haunted them. However, at the end of every lunar year, these two deities had to fly back to heaven for an annual meeting with the Jade Emperor. During this time, the devils took advantage of this opportunity to harass the peaceful inhabitants. To fight the battle against these devils, people came up with the ideas of display a branch of the Peach tree in the house to scare away the devils. Since then it becomes a custom of the North Vietnamese to have a branch of a Peach tree during Tet season to protect themselves against the Satan soldiers. Those who don't have Peach tree can draw the figures of the two deities, Tra and Uat Luy, on red paper, and display them in front of the house.

Hoa Mai While Peach tree is preferred in the North, Hoa Mai is more commonly used for this ceremony in the South because of the warm weather. Hoa Mai is a small, yellow flowering plant that is used for decoration during Tet with the meanings of prosperity and well-being for the family. The value of these flowers is determined by the number of petals - the more petals, the more expensive the flower.

Kumquat Trees

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Kumquat trees about two or three feet tall are carefully selected and prominently displayed during Tet. To carefully choose a kumquat bush, the buyer must pay attention to the symmetrical shape, to the leaves and to the color and shape of the fruit. The bushes have been precisely pruned to display ripe deep orange fruits with smooth clear thin skin shining like little suns or gold coins on the first day of the lunar new year. Other fruits must still be green to ripen later. This represents the wish that wealth will come to you now and in the future. The leaves must be thick and dark green with some light green sprouts. The fruits represent the grandparents, the flowers represent parents, the buds represent children and the light green leaves represent grandchildren. The tree thus symbolizes many generations. Guests will caress the light green leaves about to sprout and compliment the discerning host who chose so carefully.

The "Mam Ngu Qua" The "five-fruit tray" on the ancestral altar during the Tet holiday symbolizes the admiration and gratitude of the Vietnamese to Heaven and Earth and their ancestors, and demonstrates their aspiration for a life of plenty. As one theory goes, the five fruits are symbolic of the five basic elements of oriental philosophy: metal, wood, water, fire, and earth. Some people believe that the five fruits are symbols of the five fingers of a man's hand that is used to produce physical wealth for his own use and to make offerings to his ancestors. However, in a simpler way, the five fruits represent the quintessence that Heaven and Earth bless humans. This is one of the general perceptions of life of the Vietnamese, which is "When taking fruit, you should think of the grower". Today, the tray may contain five or more fruits, in the form of a pyramid like before or in an different shape. Regardless, it is still called the Mam Ngu Qua, the five-fruit tray.

Fire Crackers The most exciting element in the celebration of Tet is the lighting of trang phao (fire crackers). These explosions are believed to drive off ghosts and evil spirits and leave good luck in their place. As thousands of households simultaneously partake in this fantastic part of Tet, the level of volume and excitement rises to a fury. This level of emotion is the most memorable part of Tet and also the part which makes it such a marvelous experience. However, firecrackers are no longer used as the government banned them in 1995.

Banh Chung It is a square cake, wrapped in banana leaves and tied with laces of flexible bamboo slivers. It is a very rich food for the interior contains a filling of bean paste to which may be added small bits of pork meat, both fat and lean. This filling, which is amply seasoned, is pressed between layers of glutinous rice. Its square shape is considered a symbol of the thankfulness of the Vietnamese people for the great abundance of the Earth, which has supplied them with nutritious food throughout the four seasons of the year.

Cau Doi (Parallels)

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Composing, challenging and displaying parallels represents an elegant cultural activity of the Vietnamese. On the occasion of Tet, parallels are written on red paper and hung on both sides of the gate, the pillars or the ancestral altar. Each pair of parallels has an equal number of words with contrasting or corresponding meanings and lines of verses. They show a keen intelligence, perception of nature and social life, uphold morality and a yearning for the well-being of all people. The red is symbolic of auspicious and powerful vitality, according to popular belief. Mingling with the green of the banh chung, the pink of the peach blooms, the yellow of the hoa mai, and the red of the parallels is sure to make the Spring warmer and cozier.

Xin Xam After Giao Thua, the last day of the lunar calendar year, many Buddhists go to their favorite pagoda to pray for a good year and to get a fortune reading for the whole year. Each person will get a chance to shake the tube that contains reading sticks, until one stick falls out of the tube. In the case that many sticks drop out of the tube, that person will have to repeat the process. Afterwards, usually the monks will translate the meanings of the reading.

Sequence of Tet Some days before Tet Ong Tao (on the 23rd of the twelfth moon), people start their preparations for the Kitchen God's journey to the Heaven to make his report to the Jade Emperor. This report includes the year's activities of the household in which he has lived. A farewell and thank-you dinner is given to the Kitchen God at Tet Ong Tao. The Kitchen God will need a week for his mission to Heaven. After the Kitchen God has gone to the Heaven, preparations for the New Year festivities begin in enthusiasm. The week before New Year's Eve is called a period of "Tat Nien". Tat Nien (literally meaning the end or "to extinguish the year") is the celebration of the last session of a period, such as the last class of school, the last day in the office, even the last bath, all with parties and great ceremonies. Some families set up a Tet tree outside the house in the week before New Year's Eve. The Tet tree, called cay neu, is a bamboo pole stripped of its leaves except for a tuft on top. It is supposed to ward off the evil spirits during absence of the Spirit of the Kitchen God. Sweeping and scrubbing must be done during this time as tradition discourages it during the Tet holiday. Two items required for the proper enjoyment of Tet are peach flower branches and kumquat trees. Throughout the country, on bicycles of roving vendors, flowers create great splashes of color. In the north, the soft rose-colored dao peach flowers decorate homes and offices while the bright golden yellow branches of the hoa mai are preferred in the south. Kumquat trees, about two or three feet tall, are carefully selected and prominently displayed. To carefully choose a kumquat tree, the buyer must pay attention to the symmetrical shape, to the leaves and to the color and shape of the fruit. The bushes have been precisely pruned to display ripe deep orange fruits with smooth clear thin skin shining like little suns or gold coins on the first day. Other fruits must still be green to ripen later. This represents the wish that wealth will come to you now and in the future.

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When Tet is approaching, crowds of shoppers at the markets become thicker and more frantic each night, holding up traffic as they jostle each other to reach the counters with the best buys. Prices are a bit higher, but thriftiness is not considered a virtue at Tet. While shoppers roam the streets, banh chung patties wrapped in leaves are steaming in giant vats. After being boiled until the outside of banh chung has taken on a lovely light green tinge, it is taken out of the vats and cooled. Banh chung will be eaten and used as offerings to worship ancestors during Tet. Before the New Year's Eve, shops, stalls and restaurants are locked, leaving a notice hung on the door announcing the date of reopening. Special dishes must be completed to serve the family and its guests for the first three days of the new year.

The origin of Tao Quan, the three kitchen gods There is a popular belief in Viet Nam that Tao Quan, the Three Kitchen Gods, are present in the kitchen of every home. These gods observe everything that takes place there. At the end of the lunar year, on the twenty-third day of the twelfth month, they depart to make their report to Ngoc Hoang, the Jade Emperor, supreme divinity of the Taoist Heaven. On that day, Tao Quan are offered the best of food and spices and are presented with gifts of money and clothing. The idea of a threesome is unique to this story. More often the kitchen god or genie is described as a single person and may be called Ong Tao, Ong Lo or Ong Vua Bep. Long, long ago, when Earth and Sky met in the Valley of Whispers, in the dense, green forest there lived a woodcutter and his wife. They were very poor and oftentimes the man was unable to earn enough to buy their food. Frustration and worry drove him to drink, and he would come staggering home at night in a vile mood. Since there was only his wife to listen to him in their ramshackle cottage, he poured out all manner of abuse on the poor woman. Because she was his wife, she had to accept it. Sometimes he would try to appease his rage by smashing the furniture; but when he took to beating her she could endure it no longer. One night, she fled the cottage and was never seen there again. For days and weeks, the woman wandered in the forest. She was hungry and her feet were torn and bleeding. Finally, she came to a hunter's cabin. The owner was an honest man, who gave her food and permitted her to rest in his home. She kept house for him then, and after some time they were married. They lived together in great happiness, and it seemed that the woman had forgotten the terrors of her previous marriage. One day, when Tet (Vietnamese New Year) was approaching and the hunter was out in the forest looking for game, a beggar knocked at the door of the cottage and asked for alms. He was clad in rags and his hair was matted and unkempt. The compassionate woman prepared a meal for the man; while he was eating, she suddenly recognized him as her former husband. The beggar was still eating when the woman heard the steps of her returning husband. In her mind's eyes, she saw rapid end of her newfound happiness and became panic-stricken. Quickly she hid the beggar under a haycock . The hunter had been very successful that day and was returning home with some excellent game. As soon as he entered the cottage, he prepared to roast it in the haycock quite unaware of the beggar's presence there. When the beggar found himself ablaze, his first impulse was to cry out; then, fearing that the hunter might kill the woman on discovering him there, he remained silent. As tongues of flame consumed the haycock, the poor woman was torn with grief. She realized of

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course that her former husband was meeting death for her sake and that she did not want. Hesitating for no longer than a moment, she threw herself into the fire in order to die with him. The hunter cried out in dismay when he saw what his wife had done. He tried to pull her back but was unable to do so. Thinking that some act of his had driven her to such desperation, he too jumped into fire, preferring to die with her rather than to continue to live without her. When the people learned of this touching story, they bowed their heads out of respect for the noble motives that had brought on the deaths of the woman and the two men. They were later acclaimed as Tao Quan, the Three Kitchen Gods.

Food for Tet

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s Tet (Lunar new year holidays) is the biggest holidays in the year, the Vietnamese people prepare for by decorating their homes and preparing traditional dishes to enjoy themselves and entertain their guests. the Vietnameses' expression of "An Tet" which covers all activities they do in Tet, literally means "Eating the Tet". On the last day of the old year, the Vietnamse people attach great significance to offering to their ancestor traditional dishes. The traditional menu for Tet normally includes chan gio ninh mang (pig trotters stewed with bamboo shoot), canh nau bong (dried pig skin soup), xoi gac (steamed sticky rice with monordica), thit ga luoc (boiled chicken), xao hanh nhan (stir-fried almond), nom du du (papaya salad), and che kho (green bean pudding). Some other traditional dishes, also included in the menu, are now available on the market. They include gio thu (pork head pie) and gio lua (lean pork paste), cha que (roasted cinnamon pork paste), lon quay (roast pork), and especially banh chung (square sticky-rice cake). Beside traditional dishes, no one can forget to make a tray of Mut tet, a cup of tea and betel and areca ready to entertain their visitors. However, there are some differences in the Northern, Central and Southern parts of the country because of different weather conditions and local agricultural products. In the North, the menu includes chan gio ninh mang, thit ga luoc, carp cooked in salted sauce, thÞt dong (jellied meat), and kohlrabi, cauliflower or onion fried with pig skin or lean pork. In addition, there are two other items that cannot be missed: "Banh chung" (square cake made of glutinous rice, pork and green beans wrapped in the dong leaves and boiled) and pickled scallion which facilitate digesiton. Hue, the ancient imperial city in the central part of the country, is famous for its royal culinary art in feudal times with hundreds of dishes created for the occasion of Tet for the kings and the royal family. Now at Tet, every family in Hue has "Banh tet" (round shaped glutinous cake), sugarcoated coconut, roasted melon seeds, different pork dishes. The menu may also include beef cooked with garlic and garligale, various kinds of meat pies such as gio thu (pig's head meat pies), gio lua (Lean meat pie), grilled shrimp pies, boned pig's trotter stuffed with meat, nem chua (fermented pork hash), pickled scallion, unripe banana cooked in sweet and sour sauce. Women in Hue make all kinds of preserved fruit such as ginger, waxy pumpkin, apple, orange, lemon and carrot in various shapes and colours. The traditional spring holidays here are rather cold, so you can warm up with a cup of hot tea and a slice of Hue's special ginger. In the South, with Ho Chi Minh city as the centre, every family has a pot of pork cooked in coconut milk

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with salt as the coconut tree is very popular in his region. The Southerners are accustomed to making use of its milk or its oil when they prepare food, which gives cooked food a special flavour. Pork cooked in coconut milk should have all the skin, fat and lean sections. When the pork is done, the fat section looks transparent and the lean one turns reddish with the flavour of coconut milk. Also, there are pickled green bean sprouts with leeks, sliced carrot and turnip. When you eat pickled bean sprouts with pork cooked in coconut milk, you will enjoy it and never get sick of it. As it is warmer in the South than in the North and the Central region, cooked meat is more popular in the North as it stays unspoiled for a longer time. Another favourite for many people is bitter melon stuffed with meat. It is believed by many older people that bitter melon is antipyretic, nutritious and may treat many diseases. "Banh tet" and "Banh trang" (rice waffle) are a must on the Tet menu. Vegetables, boiled or cooked meat and pickled bean sprouts (with leeks, sliced carrot and turnip) wrapped in a thin "banh trang" make a good dish in hot weather. "Banh tet" usually goes well with dried turnips soaked in fish sauce. The foods that the Vietnamese eat at Tet are varied and diverse. What they have in common is that the people throughout the country all want to have the best and the most beautiful looking food on this occasion to offer their ancestors and to treat their friends and guests.

Vietnamese Zodiac In Vietnam, the calendar was devised based on the regularly changing phases of the moon. Most Vietnamese, even city dwellers and overseas Vietnamese, have a lunar calendar in their homes to consult for festivals and auspicious dates. Because of the use of the lunar calendar, the actual days of the New Year vary from year to year. The equinoxes and solstices that marked the beginning of the European seasons were taken as the midpoint by the Asian calendar with the result that each Vietnamese season begins six weeks earlier than its European counterpart. Each year is "sponsored" sequentially by one of the twelve animals of the Vietnamese zodiac: the rat comes first, then the buffalo or ox, followed in order by the tiger, cat, dragon, snake, horse, goat, monkey, cock, dog, and lastly, the pig. Of these animals one is mythical (the dragon) and four (rat, tiger, snake and monkey) are wild, shunning contact with humans. Seven are domesticated. Every twelve years, the sponsorship reverts to the same animal. For example, the years 1976, 1988, 2000, 2012 are dragon years. In addition the Vietnamese use another set of names by repeating a cycle of 60. The 60-year cycle is made up of combinations of the twelve animals representing the earthly signs of the Vietnamese zodiac and ten heavenly or celestial signs usually called "stems". The Asian calendar forms a cycle of 60 years similar to the western century of one hundred years. The 60-year cycle begins when the first of the twelve zodiac signs is joined with the first of the ten celestial "stems". When each of the ten "stems" is matched with an animal, the result will be 60 different sets. The celestial "stem" attached to the zodiac animal provides modifying influences on the characteristics of the animal. For example, the year of the dog sign can be "modified" by each of ten different associated "stems". Enjoy the Tet with our exciting predictions of your future. And after reading your animal sign, please believe in good things and forget bad ones.

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Calendar differences The Chinese calendar is based on astronomical observations and therefore dependent on what is considered the local standard time. North Vietnam switched from UTC+8 to UTC+7 on August 8, 1967, with South Vietnam doing likewise in 1975 at the end of the Vietnam War. As a result of the shift, North and South Vietnam celebrated Tết 1968 on different days [2]. The moving backwards of one hour had a similar effect to the 1929 Beijing time change and the effect of this change was also seen with the Winter Solstice of 1984. On Hanoi time the solstice fell on 21 December, though on Beijing time the solstice fell on 22 December. From 1975 to 2100, there are only four occurrences where the Lunar New Year begins at different dates in Vietnam and in China, which are: Year 1985 2007 2030 2053

Vietnamese New Year date 21 January 17 February 2 February 18 February

Chinese New Year date 20 February 18 February 3 February 19 February

In the Vietnamese system, the "cat" replaces the "rabbit" in the Chinese system. Thus, a child born in the Chinese year of the rabbit was also born in the Vietnamese year of the cat (mèo/mão). The Vietnamese system uses the same animals as the Chinese system for the remaining 11 years, though the "ox" or "cow" of the Chinese system is usually considered to be a water buffalo (sửu/trâu) in the Vietnamese system.

Vietnamese New Year's days between 1980 and 2079 1980: 1985: 1990: 1995: 2000: 2005: 2010: 2015: 2020: 2025: 2030: 2035: 2040: 2045: 2050: 2055: 2060: 2065: 2070: 2075:

16/02 21/01 27/01 31/01 05/02 09/02 14/02 19/02 25/01 29/01 02/02 08/02 12/02 17/02 23/01 28/01 02/02 05/02 11/02 15/02

1981: 1986: 1991: 1996: 2001: 2006: 2011: 2016: 2021: 2026: 2031: 2036: 2041: 2046: 2051: 2056: 2061: 2066: 2071: 2076:

05/02 09/02 15/02 19/02 24/01 29/01 03/02 08/02 12/02 17/02 23/01 28/01 01/02 06/02 11/02 15/02 21/01 26/01 31/01 05/02

1982: 1987: 1992: 1997: 2002: 2007: 2012: 2017: 2022: 2027: 2032: 2037: 2042: 2047: 2052: 2057: 2062: 2067: 2072: 2077:

25/01 29/01 04/02 07/02 12/02 17/02 23/01 28/01 01/02 06/02 11/02 15/02 22/01 26/01 01/02 04/02 09/02 14/02 19/02 24/01

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1983: 1988: 1993: 1998: 2003: 2008: 2013: 2018: 2023: 2028: 2033: 2038: 2043: 2048: 2053: 2058: 2063: 2068: 2073: 2078:

13/02 17/02 23/01 28/01 01/02 07/02 10/02 16/02 22/01 26/01 31/01 04/02 10/02 14/02 18/02 24/01 29/01 03/02 07/02 12/02

1984: 1989: 1994: 1999: 2004: 2009: 2014: 2019: 2024: 2029: 2034: 2039: 2044: 2049: 2054: 2059: 2064: 2069: 2074: 2079:

02/02 06/02 10/02 16/02 22/01 26/01 31/01 05/02 10/02 13/02 19/02 24/01 30/01 02/02 08/02 12/02 17/02 23/01 27/01 02/02

Tet in Hanoi By Dana Sachs, Author of "The House on Dream Street" By early February, I had lived in Hanoi for over a year altogether. I'd experienced every season, from the coldest days of winter to the most sweltering summer heat. I'd witnessed all the holidays, from International Women's Day and Teacher's Day to the Mid-Autumn Festival and the birthday of Ho Chi Minh. I'd experienced every holiday - that is, except for Tet. Most Americans hear the word "Tet" and immediately combine it with "Offensive." But for Vietnamese, the word conjured entirely different ideas. Tet, Vietnam's Lunar New Year, was the most important time on the Vietnamese calendar. For Vietnamese, it was like Thanksgiving,Christmas, New Year's, and everybody's birthday combined. According to tradition, in the days before Tet, people bring delicacies to others they want to impress. To keep up with the demand for these items, temporary specialty shops opened all over town, their bright red banners wishing everyone a happy Tet and proclaiming the delectability of their particular products. Yen and I went shopping at one of the biggest markets, where shopkeepers stood in front of dozens of glass jars full of suger-coated fruits, the holiday treats know as mut. A saleswoman weighed out half a kilo of apricot mut for Yen to give to her aunt, a mixture of cherry and ginger mut for her mother, and tomato mut she'd give to her favorite professor from the university. Al around us, shoppers were stocking up on jars of imported pickles, apricot wine, Russian vodka, dried sausages, and tins of golden Danish sugar cookies. In a country where most diets were limited to whatever local farms and factories produced, a jar of French mustard meant real luxury and could serve as the perfect holiday gift. Foods that foreigners bought in Hanoi all year were now being swept up by the locals. Vendors began to appear on the city streets selling miniature orange trees and hoa doa, the small blossoming peach tress that were as much a requisite part of Tet as Christmas trees at Christmas. The vendors roamed the city with trees slung to the frames of their bikes, and prospective buyers checked the trees carefully, looking for just the right mix of branch, bud, and flower. One afternoon, I took Viet to the Tet flower market, in the corner of the city's Old Quarter. With Viet balanced on the back of my bike, I rode right into the center of the market, stopping in what seemed like a forest of trees. The tree-sellers were bundled up against the winter cold, and as the wind picked up, I buttoned all the buttons on Viet's coat. The lacy pink veil of peach blossoms couldn't keep out the chill, but it promised the coming of spring. Hanoi became strange and dreamlike then. Even time changed. As if following some subtle shift designated by the heavens, just as the holiday began, Vietnamese returned to their ancient tradition of marking days. Throughout the rest of the year, they follow the solar-based calendar that's used in the West. At Tet, they switch to the lunar one. If, for example, Tet began at midnight on February 8, then February 10 was the first day of the Lunar New Year. Suddenly, Vietnamese began to follow the moon. No matter what the Western calendar might call the date on which the Lunar New Year's Eve fell, Vietnamese called it "the thirtieth of Tet," and, according to the logic of the season, New Year's Day itself was known as "the first of Tet," followed by the second, the third, fourth, etc. The rest of the world continued racing through the same old year, while Vietnam stepped off for a week and then, reluctantly stepped back on.

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Vietnamese New Year Tet, in Vietnamese language, symbolizes the very first morning of the New Year in Vietnam and is popularly known as the Vietnamese New Year. Also known by the name of Nguyen-Dan, its celebrations lasts for about 7 days.The celebrations of the Vietnamese New Year involves a lot of excitement and enthusiasm and is it is regarded as one of the most popular festivals of the year among the Vietnam people. The happiness associated with Vietnamese New Year can be attributed to the fact that this particular festival brings along one of the most desired break in the agricultural year for the Vietnamese people.As Vietnamese New Year celebrations fall between the period of crop harvesting and the sowing of the new crops, people get much time and opportunity to celebrate this festival of new hopes with much fervor.As far as the preparation for Vietnamese New Year goes, that start days and weeks before the New Year's Day. People start cleaning and decorating their homes with a belief that by doing so they would be getting rid of bad fortune and bad memories, which were associated with the previous year. People all over Vietnam buy new clothes as well as new shoes and try their best to pay off their debts and even try to resolve the differences among the family members and friends. The New Year's Eve is celebrated with a special ceremony by the name of Le Tru Tich, at the midnight hour. The ceremony is initiated with firecrackers and gongs in order to bid goodbye to the previous year and welcome the New Year with loud happy noises. Just like the Chinese, the Vietnamese people are also very much particular about what they do on New Year's Day, as they believe that the events and actions performed on Vietnamese New Year's Day determines a person's luck and fortune for the rest of the year to come. Thus they try to be in touch only with those things, which represent good fortune. People who are in mourning are avoided on this particular day, as they are associated with death. Children are told not fight or even cry on Vietnamese New Year's Day and the homes are adorned with Hoa Mai, which is a yellow blossom that represents the season of spring and happiness. New Year gifts are exchanged among the family members and friends and homage is paid to the Kitchen God. The custom associated with the kitchen God tao is also observed in every Vietnamese household for a week before the Vietnamese New Year. Vietnamese people are of the belief that there exist three gods for them, who are duly represented by the three legs of the cooking equipment as used in the kitchen and thus kitchen in the house is the perfect place for these Gods. The middle God is a woman, while the other two are her husbands. In the ancient times, it was once a custom to provide a carp to the Gods on which they can travel. The carp basically symbolizes the second last stage of the process through which the animals were slowly and gradually transformed into dragons. People used to buy these carp from the market. They used to place it in a bucket of water and used to place the bucket at the altar of the house and in due time it was set free. The people also make it a point to visit local temples on this day in order to pray for God's blessings for prosperity and good health. The Vietnamese families are known to plant a New Year's tree in front of their homes by the name of Cay Neu at the time of Vietnamese New Year. A bamboo pole is used for this purpose. People remove all the leaves from the tree so that it can be wrapped or ornamented with good luck red colored paper. According to famous legends in the Vietnamese culture, the red color scares off evil spirits. The Cay Neu is taken down on the seventh and the last day of

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Tet. This is the last ritual, which brings an end to the New Year celebrations. The Vietnamese New Year cuisine includes a special rice pudding, which needs to be prepared beforehand. The rice pudding is given the name of banh chung or banh tet. The main ingredients of this pudding are mung beans and pork. Some other famous New Year foods are preserved sweets, beef, chicken, fish, oranges, coconuts, grapefruits and other seasonal fruits, especially watermelon. Watermelon holds much importance, as its flesh is red in color and hence the melon is considered to be lucky. The seeds of the watermelon are often dyed red also and served as delicacies along with other food items.

The middle of the day observes an offering on the altar of the household for the ancestor's of the family by the family members. The offerings are accompanied with burning of incense at the altar. The Vietnamese people are of the belief that the first person to go through the door on the Vietnamese New Year will replicate the family's future luck and wealth. The first day of the Vietnamese New Year is reserved for visits to all the closest friends, teachers and parents, while on the second day people visit their in-laws and other acquaintances who are not as close. The third day is observed as the day of visiting the family of the teacher and more distant relatives. The spirits return to heaven on the fourth day of the Vietnamese New Year and business in the Vietnamese household returns to normal. People also make visits to the local temple on this particular day in order to bring back the flowers or greenery as a form of gift from the celestial spirits. http://www.123newyear.com/vietnamese-new-year

Happy Lunar New Year! Chuc Mung Nam Moi! Planning a Celebration? Sequence of the Tet Celebration Do it right. Here's a step-by-step sequence of the Tet Celebration Preparation.During the week before Tet, some families visit the graves of parents and grandparents. Fresh earth is placed on top, weeds removed from around it and incense is burnt to invoke the souls of the dead from the other world to return to visit the family home. The Kitchen God (Ong Tao or Mandarin Tao) is also called the Hearth God, the Stove God or the Household God. This god who was privy to the family's most private business and intimate secrets for the ending year, returns to Heaven to make his report to the Jade Emperor. This report includes the year's activities of the household in which he has lived. On the 23rd day of the 12th month, a farewell and thank you dinner is given to the Kitchen God by the household. The Kitchen God will need a week for his mission to Heaven.

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Folklore has made the spirit of the hearth into a picturesque character, a buffoon who is the butt of crude jokes. Although he is a messenger of the Jade Emperor in Heaven, he is depicted as so poor as to be unable to afford much clothing. He wears an important mandarin hat but goes about with bare legs because he has scorched his pants in the hearth fire. Another version tells that he was in such a rush to get back to Heaven that he forgot his pants and ascended in only his underwear. Efforts must be made to put him in a proper mood to secure a favorable report to the Jade Emperor of the family's activities. Offerings are made to him. These gifts certainly aim at influencing the outcome of the report. But no one considers such gifts to be crass bribery. Such pleasantries merely sweeten the god's way, as perhaps cookies placed by the fireplace will please Santa Claus, who might be tired from delivering so many gifts on Christmas night. The paper carps, horses and clothing (hats, robes and boots) will be burned by the family and thus transformed into a spiritual essence usable by Ong Tao in the world beyond. Like Santa Claus, the Kitchen God is loved and respected. Both have the capacity to bring fortune and happiness into the home depending on the previous year's behavior. Although beliefs about the Kitchen God have changed over the years, he remains an important figure in the rich texture of Vietnamese New Year. The Kitchen God travels on the back of a brightly colored and powerful paper horse or sometimes a grand bird with great wings, such as a crane. Or he might ride on a carp with golden scales. Paper images of these vehicles are purchased at Tet or a living specimen of fish is bought and later set free. The day of his departure is marked by the calls of fishmongers from the countryside carrying baskets of fish hanging from their shoulder poles and calling "Fish for sale, fine mounts for the Household Gods to make their ride!" Live fish held in tanks of water and plastic bags are released into ponds, lakes, rivers and streams to impress the god with the kindness of the household. In Hanoi, the Sword Lake is a favorite spot for releasing Ong Tao's fish-vehicle. In some cases, three fish are released to account for the possibility that one must please all three Hearth Gods. Most frequently we hear of only the Kitchen God, but many legends support the trinity of Kitchen Gods. Ong Tao represents the blending of all three. In the old days, and still in some countryside homes, cooking occurs over clay tripods. Three stones were all that was needed to hold up the pot over the fire. Few people spend time thinking about the nature of the Kitchen Gods or the specific meaning of the items that are associated with them. The three Hearth Gods are represented at Tet by three hats and shops sell sets of three miniature paper hats: two men's hats and one woman's. These are burned as offerings to Ong Tao. The God will also need a new pair of boots to wear as he travels to Heaven. Two favorite gifts for the triad of household deities are gold and wine. In the central part of Vietnam, cooking tripods or blocks that make up the family hearth, even if they are still usable, are ritually discarded when the God leaves. One week later, new blocks will greet his return or the arrival of his replacement assigned by the Jade Emperor. After the Kitchen God has left, preparations for the New Year festivities begin in earnest. The week before New Year's Eve is a period of Tat Nien. Tat Nien (literally meaning the end or 'to extinguish the year') is the celebration of the last session of a period, such as the last class of school, the last bus home, the last day in the office, even the last bath, all with parties and great ceremony. There is a festive holiday atmosphere before New Year's Eve with dragon dances.

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Some families set up a Tet tree in the week before New Year's Eve. The Tet tree called cay neu, is a bamboo pole stripped of most of its leaves except for a bunch at the very top. The Tet tree has Taoist origins and holds talismanic objects that clang in the breeze to attract good spirits and repel evil ones. On the very top, they frequently place a paper symbol of yin and yang, the two principal forces of the universe. Sometimes a colorful paper carp flag will fly from the top. The carp (or sometimes a horse) is the vehicle on which the Hearth God travels to make his report. This tree is more common in the countryside now than in the city. It is ceremonially removed after the seventh day of Tet. Sweeping and scrubbing is done in advance as tradition discourages cleaning during the holiday itself. During this time, shops and restaurants close while the cleaning spree proceeds in earnest. On hands and knees, the floors will be scrubbed; bronze will be polished to a brand new finish. Closets will be ransacked for old clothes to be tossed out. Shoppers swarm the streets at temporary Tet stalls that have sprung up, lit with tiny gaily-flashing lights. Everything needed for the celebration from food to decorations is at hand and in abundance at these Tet markets. Two items required for the proper enjoyment of Tet are flowering branches and the kumquat bush. For the sale of these and other flowers and plants, a lively flower market is held in the center of the ancient quarter of Hanoi on Hang Luoc Street. A massive flower market was organized on Nguyen Hue Street in Ho Chi Minh City and attracts crowds who walk up and down the street admiring the flowers, meeting old friends and making new ones. However, this was moved out of the center in 1996. Throughout the country on bicycles of roving vendors, flowers create great splashes of color. In the south, the bright golden yellow branches of the mai apricot are seen everywhere. In the north, the soft rose-colored dao peach flowers decorate homes and offices. A truck driver will adorn his truck with a dao branch to cheer him on a long-distance run. Miniature kumquat bushes about two or three feet tall are carefully selected and prominently displayed. To carefully choose a kumquat bush, the buyer must pay attention to the symmetrical shape, to the leaves and to the color and shape of the fruit. The bushes have been precisely pruned to display ripe deep orange fruits with smooth clear thin skin shining like little suns or gold coins on the first day. Other fruits must still be green to ripen later. This represents the wish that wealth will come to you now and in the future. The leaves must be thick and dark green with some light green sprouts. The fruits represent the grandparents, the flowers represent parents, the buds represent children and the light green leaves represent grandchildren. The tree thus symbolizes many generations. Guests will caress the light green leaves about to sprout and compliment the discerning host who chose so carefully. The SinoViet pronunciation of the word for orange sounds like the word for wealth and the tangerines signify good luck. Crowds of shoppers at the markets become thicker and more frantic each night, holding up traffic as they jostle each other to reach the counters with the best buys. Prices are a bit higher, but then thriftiness is not considered a virtue at Tet. Everyone is wishing each other Chuc Mung Nam Moi! One must purchase the sugared fruits, banh chung and the colorful decorations before the afternoon of Tet.

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While shoppers roam the streets, banh chung patties wrapped in leaves are steaming in giant vats. The outside has taken on a lovely light green tinge after being boiled inside a wrapper of leaves. Banh chung in the north is a square patty measuring seven inches and two inches thick, filled with shreds of fatty pork surrounded by a dense mixture of sticky rice and mashed ground green beans. In the south, a similar dish is cylindrical. It is given as a gift at this time of year and has a similar long life and social significance as the western Christmas fruitcake. These are frequently called sticky rice cakes, but are unlike sweet cakes in the western sense. There is however, a sweet version made without meat but with sugar added called banh ngot (sweet rice patty). Suddenly, as if by command of some magic wand, the spree of activity, the light, the noise, all vanishes. By early evening, markets and shops are abandoned. Shops, stalls and restaurants are locked leaving a notice hung on the door announcing the date of reopening. Special dishes must be completed that are expected to serve the family and its guests for the first three days of the new year. People desert the outer world and disappear on the requisite trip to their home villages and inside their homes for intimate family celebrations. *** Giao Thua. As midnight approaches, all eyes maintain a close look on clocks and watches. The Giao Thua ritual occurs at that most sacred moment in time. At midnight on the last day of the year, every Vietnamese family whispers similar fervent prayers. Bells ring and drums beat in temples. The old year gives over its mandate to the New Year. The words Giao Thua (Giao means to give and Thua means to receive) mean a passing on or a receiving and handing down of life, and the recognition of that gift by the present generation. It marks the magical transition time from one year to another. Those who practice Buddhism will pray in the pagoda. In the Gia Tien (family ancestor) ritual or calling of the ancestors, invitations are extended to the deceased relatives to visit for a few days in the world of the living family. They are lured home and kept happy until they leave. The head of the household lights incense and folds hands at heart level in the position of prayer. The prayer may proceed as follows: "In the year of&. And the date of&. Make these offerings and invite all of our ancestors to join in eating Tet with us." The past generations are invited to share the family's joys and concerns to enjoy a meal with the living, to catch up on the family news and to lavish riches and honors on their descendants. "I pray to the Heavenly King, the Jade Emperor, to his assistants and to the Earth God and the guardian spirit and to any other spirits present. On behalf of the &family, we offer you incense, gold and silver, fruit and flowers, alcohol and fixings for the betel quid. We are all here to make these offerings so that the next year will be free of disasters and harmful occurrences and that the family will prosper. Please bless us all, young and old, with happiness, prosperity and long life. (Here he might mention some events of the past year such as the birth of a child, someone's new employment or the successful entrance of a child into a good school). Please forgive us any transgressions we may have unknowingly committed against you or others."

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Bowing motions, called Le, are performed at least three times and the ceremony ends when all have prostrated themselves (or in more modern families, folded hands and prayed) before the altar. After the "money for the dead" and other paper gifts are burnt in the courtyard, the family watches the ashes dance away on warm currents of air, a sign that the dead have received their gifts. The spiritual presence of the ancestors will be palpable during the days of Tet. In recent times, a new tradition has evolved to celebrate the important evening of the new year. Those who are not at home praying at this momentous time may be socializing with friends. In the cities, there will be community fireworks displays that will draw the young from their homes into the square or park. Although firecrackers are now illegal in Vietnam, some kind of loud noises will be made. It can be the banging of cans, the use of electronic popping firecrackers or human voices whooping it up. People will break off branches and twigs that contain newly sprouted leaves to bring a sense of freshness and vitality into their home. This follows a Buddhist tradition of bringing fresh new leaves and "fortune bearing buds" into the home from the pagoda. *** First Morning or Head Day is reserved for the nuclear family, that is, the husband's household. Immediate family members get together and celebrate with the husband's parents. A younger brother, if the parents are not alive, will visit his older sibling. Faraway sons and daughters journey to be with their parents on this day. Children anticipate a ritual called Mung Tuoi, or the well wishing on the achievement of one more year to one's life. With both arms folded in front of their chest in respect, they thank their grandparents for their birth and upbringing. Reciprocally, the grandparents will impart words of advice or wisdom to their grandchildren, encouraging them to study seriously, to live in harmony with others. The promises made by the children are similar to New Year's resolutions made during the western New Year. Adults will make silent promises to themselves to improve their lives, habits and relationships in the coming year. The children accept small gifts, usually crisp bills. Ideally, part of the gifts will be saved for future "investment," and part spent for Tet amusements. The words on the little red envelope in which the bill may be tucked read: Respectful wishes for the New Year. When there was a king ruling Vietnam, the mandarins of the royal court formally wished the King and Queen, "Happiness as vast as the southern sea; longevity as lasting as the southern mountains." Each trade and professional guild in Vietnam has a founder or guardian spirit and on this or one of the next several days, the craft workers will make offerings to their guild ancestor. The family displays the offerings of food on the altar table for the first meal for the ancestors since they have returned to the world of the living. The head of the family, dressed in fresh clothes, steps respectfully in front of the family altar and presents the offerings of food, liquor, cigarettes, betel fixings, flowers and paper gold and silver. He lights three sticks of incense, kneels, joins hands in front of his chest, bows his head and prays. The names of the deceased of the family up to the fifth generation are whispered as they are invited to participate in the feast prepared for them.

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After the ceremony, the entire family sits down to enjoy the meal typically consisting of steamed chicken, bamboo shoot soup, banh chung and fresh fruits. They reminisce with their ancestors. The Vietnamese do not say "celebrate" when speaking of Tet; the words "to eat" are used as in the expression, "Will you eat Tet with your family?" or "Where will you eat Tet this year?" It does not refer to the filling of one's stomach, although in the old days, when hunger was a constant problem, Tet time was a time of plenty during which one could eat one's full. "To eat" here means more to be nourished by, or to partake in the mutual communion with others, a spiritual eating or being nourished. There is a Vietnamese saying related to ancestor worship: "Trees have roots; water has a source; when drinking from the spring, one must remember the source." Thanks are offered to those ancestors who labored long ago to dig irrigation channels and remove mountains for this generation to have an easier life. The present is only one link in the cycle of coming back to the past as one looks to the future. The second day of Tet is for visiting the wife's family and close friends. Some shops have opened and a few lottery stands are busy selling chances to people who feel lucky. Everyone is out on the street parading around in their new clothes. On the third day of Tet, the circle of connections becomes larger and is extended to the broader community outside the family by visits to teachers, bosses or a helpful physician. The Vietnamese visit teachers and physicians although long out of school and long cured of their illness. This may be the time to have one's fortune told to see what the coming year will bring. These days in Vietnam, there are fortunetellers using computer software. People are also especially interested in the significance of their first dream of the new year. The evening of the third day marks the departure of the ancestors by burning votive objects such as gold and silver, for them to take with them on their journey back to Heaven. Now the connections to the world beyond the family can take place. The non-family member who will be the first visitor is carefully chosen. The "first footer" is an auspicious guest who is considered to be good luck for the family. The first non-family visitor to the house brings in the year's luck. This figure's karma will charm the household for the entire year and determine the luck of the family. It is customary to invite a respected person to visit at that time, so that this turn of luck is not left to fate. This person, whose aura is believed capable of promoting the fortune of the household in the following year, is usually someone healthy, successful and prosperous. Some Vietnamese lock their doors to all chance visitors until after the visit of the chosen "first footer." On the fourth day, banks and shops reopen. Transactions, although slower, will be conducted more cheerfully than usual. Offices open and work resumes. Careful attention is paid to the resumption of activities. The first outing is the first time in the New Year that a family leaves their home. A propitious time is chosen in advance for this outing and one sometimes asks the advice of fortunetellers. Formerly, scholars initiated their new brushes and paper with a small ceremony with the wearing of new clothes. This also requires an auspicious hour. The theme of the proverb or poem is considered carefully and newly purchased high-grade paper was used. Today's

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students are less formal in their initiation rites, but most enjoy a new pen and a fresh notebook for the New Year. Everyone determines to do what he or she can to help fate along to make the next year most successful. In the countryside, there are rituals to enliven the land out of its winter's rest. The Rites of Dong Tho activate the soil to bring it alive from its sacred rest. When there was a king in Vietnam, he symbolically initiated the harrowing of the first furrow of the planting season in a royal rite. A hundred years ago, on Hang Buom Street, a ceremony was performed right after Tet called the Beating of the Spring Ox. This ceremony initiated the breaking open of the agricultural land and chased away the winter cold. A ceramic image of the ox was beaten with sticks until it broke into pieces. Everyone scramble to grab and take home a piece of the sacred ox. On the fifteenth day of Tet (called Ram Thang Gieng), the first full moon, there are ceremonies in Buddhist temples. This is considered the most auspicious day of the Buddhist year. "Paying homage to Buddha all year long is not as effective as praying on the 15th day of the first lunar month." The devout flock into pagodas, their eyes stinging with the blue haze of incense. After prayers, shared blessed offerings from the temple keeper are stuffed into bags carried with them for that purpose. Over the years, this Buddhist sacred day has transformed into a holiday of other cults. It is also called Tet Trang Nguyen or the feast of the first laureate. There is a legend associated with its beginnings: the emperor once staged a banquet on the full moon to which the most prominent scholars of the kingdom were invited. They drank exquisite liquor and each man composed a formal poem on a theme chosen by the emperor. On that day, many families celebrate Tet all over again by eating banh chung. This is also called the Little New Year or full moon New Year and celebrated by farmers following an indigenous practice of welcoming Spring at the first full moon. Later, it became infused with Buddhist meanings. The Vietnamese traditionally celebrated Tet from the fifteenth day of the twelfth month to the fifteenth day of the first month. *** Excerpted from Tet: The Vietnamese Lunar New Year by Huu Ngoc and Barbara Cohen *** http://www.thingsasian.com/stories-photos/1253

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Inviting the Ancestors for Tet By Mai Pham, Author of Pleasures of the Vietnamese Table Around Tet (Vietnamese New Year), a whole chicken is a prized food. Symbolizing abundance and prosperity, it sits prominently on the ancestor worship altar, along with the flowers, candles and incense sticks. Since Tet combines the spirit of Thanksgiving, Christmas, New Year's and everyone's birthday (a person is considered one year older on this day) all in one, our family goes to great lengths to welcome our ancestors into our home. Raised in a traditional Vietnamese home, I was taught that our ancestors are as important as, if not more important than, living members of the family. Because their presence and blessings are considered critical to our well-being, we involve them in our everyday life, remembering them through daily offerings of food and prayers, and inviting them to join us for important holidays. We were taught that by connecting with them, our purpose in life would become clear. We were told that every deed and action affects the whole family - including those who have passed on. A good deed makes them happy and proud and therefor eager to watch over us. On the other hand, a misdeed is considered an act of dishonor, a serious offense to the family lineage. Growing up with such taboos and belief systems, I never once dared jeopardize that tradition or embarrass the family in any way. So, on the first day of Tet, we prepare a sumptuous meal to ruoc ong ba (welcome back the ancestors). Besides whole chicken, we cook dozens of other enticing dishes such as Caramelized Garlic Shrimp and a a traditional pork stew with hard-boiled eggs called thit kho dua. For dessert, we serve che khoai mon (sticky rice pudding with taro root) and fresh fruits like watermelon and tangerines. A small portion of each dish is then placed as an offering on the altar. When we light the incense and say our prayers, the spirits are invoked and the ancestors begin their journey back to Earth. In our prayers, we thank them for watching over us and giving us good luck and health. It is only after these prayers that we can begin to eat. Then, on the third day of Tet, when the ancestors get ready to depart, we prepare another extravagant send-off meal, this time with different dishes and wine. Towards the end of the ritual, we all go outside and gather around our parents and watch as they dutifully burn beautifully decorated paper tunics and clothes and even symbolic paper money - items which our ancestors will need in Heaven. And once our ancestors are gone, we go back to our own lives but with the lingering thoughts of Tet and a strong reminder that we must, as always, live up to their expectations. http://www.adoptvietnam.org/vietnamese/tet-pham.htm

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Suggestions for Celebrating the Lunar New Year By Cindy Roberts We have thrown two Lunar New Year parties at our home for our adoption group, a mix of international kids. On the invitation, I asked that everyone coming wear something from their child's birth country. Most of the kids showed up in their birth countries formal dress wear. The children were all so beautiful. Also on the invitation, the party was pot luck, so I asked people to bring dishes from their child's birth country. The food was great! Activities for the kids included coloring pages of the zodiac animals. I found pictures of the zodiac animals on "Print Shop" and "Hallmark" art programs, then I traced the outline of the drawing with black permanent marker onto paper and made photo copies for the kids to color. This was all in the dinning room with washable markers only. Also in the family room, I played travel videos on the TV from China, Vietnam, and Korea and I left books out on the coffee table about those countries. In the living room, I put out adoption books and magazines on that coffee table. When it got dark, we had our own little dragon parade in the back yard. I lined all the kids up and gave them party blowers. The oldest kids were the dragon. Then they marched all over the back yard. We had two metal buckets turned upside down as drums, and a gong. It was very loud! I let this noise continue for 30 min., and by that time everyone got to be apart of the dragon. Then I stopped the noise. (I warned the neighbors ahead of time this would only be for 30 min. and invited them to come watch the parade.) The dragon for the parade was very simple to make. I used one large card board box. The box was wraped in colorful red and yellow wrapping paper. We used colored cups for the mouth, ears, horns and eyes. The tail was two cheap red plastic table cloths attached to the back of the box with staples. It will hold about 15 kids under it. (Photo's and instructions for Tet dragon.) During the party I played Asian music. When people left, I handed out red envelopes with gold chocolate coins in them. This year for the art, besides simple coloring, the kids can make dragon puppets that look like "Mushu" from the movie "Mulan." It is fashioned after the dragon art project at Vietnamese Culture Camp in Colorado. When you hold the cup in your hand and walk the tail flies like a kits, very cool! (Photo's and instructions for Cindy's "Musha' Dragon Puppets.) http://www.adoptvietnam.org/vietnamese/tet-cindy.htm

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The Tet The Tet is an important holiday in Vietnam. It is the holiday where they celebrate the New Year in Vietnam. It is a time of great celebration for the people. On the Tet the people celebrate by rejoining with family and returning to the place where they grew up. They celebrate with food and prayer and celebrations. The Tet is a great time to visit in Vietnam, though the dates change. You should be sure to know when the Tet celebration will fall in the year that you are planning to visit the area. The Tet is an important holiday in Vietnam. It is the holiday where they celebrate the New Year in Vietnam. It is a time of great celebration for the people. On the Tet the people celebrate by rejoining with family and returning to the place where they grew up. They celebrate with food and prayer and celebrations. It is a joyous time of the year for the people when they are getting ready to enter a new year and do many great things. The Tet is a great time to visit in Vietnam, though the dates change. You should be sure to know when the Tet celebration will fall in the year that you are planning to visit the area. When you are planning a visit to Vietnam during the Tet celebration you might wish to tell them that you want to take part in as many activities that you can while you are there. They will be able to find out all kinds of things for you so that you can enjoy the holiday to the finest. When you are visiting the Vietnam area during the Tet you might also wish to take a tour of the area. Make sure that you take a guided tour so that you can see and do as much as you can while you are there. With a guided tour you can ask a lot of questions too and this way you can learn the most about the area and the people. When you visit the Vietnam area during the Tet and celebrate the New Year in Vietnam you will really be in for an adventure. Make the most of it. Your travel agent can help to get you great discounts and specials. Take advantage of any of them and get ready to enjoy your visit to Vietnam. It will really be an interesting time to spend the Tet with the people of the area. When you enjoy the Tet celebration in Vietnam you will find that the people love this holiday. The people even have a New Year tree which is a bamboo stick that is decorated at the top. The decorations are mainly lucky charms and origami fish. During the Tet the people wish each other luck for the new year and engage in celebrations. This is a fun holiday in Vietnam and the people look forward to it every year. If you want to learn more about the customs of the Vietnamese people and the celebration of the Tet you can find lots of information online. You will want to print out the information for the future so that you have it. You can also bookmark the sites so that you can go back and look at them whenever you need to. You will want to do this, especially if you are planning to visit Vietnam during the Tet. Having as much information as you need will allow you to know all the customs of the people and to get the most enjoyment out of your visit to the area during the celebration. You can also go to your local library and there will be books there on all the customs that are involved in celebrating the Tet. With this information you will be well prepared to enjoy all that you can when you visit the area. Make sure that you take as many notes as you need to. You will be glad that you did. Make every effort to make sure that your visit to Vietnam during the Tet will go as smoothly as possible. Find out all that you can before you even start planning your trip and then get ready to have a really good time while you are there. http://articles.syl.com/thetet.html 22

Hoa Mai, the flower of Vietnamese new years Children probably do not like Vietnamese new years. It is during this time that no fighting or crying should take place. This is because the Vietnamese people believe that your entire next year's luck depends on what you do the day of new years. I guess that means that if you cry, you will have a sad year. Vietnamese are very cautious as to what happens in their families on new years. Vietnamese new years are celebrated for a week. Similar to the Chinese zodiac, the Vietnamese believe that an animal is symbolic for the year. The Celebration, called “Tet” begins on the Lunar New Year and is the most widely celebrated of all the Vietnamese holidays. Vietnamese new years involve much work for their people. Painting and cleaning of homes and new clothes and shoes are made during this time so that everything is clean and new and ready to usher in the Vietnamese new years. This is also a time when the Vietnamese people make sure that any outstanding issue with their neighbors or friends, like money and family issues are paid back and resolved lest they follow you into a new year. Paying respects to a kitchen god, family members exchange gifts and visit local temples to pray for good fortune and health in the coming Vietnamese new years. The Hoa Mai, a yellow blossom representing spring is used as decoration on all the homes and new years trees c names Cay Neu are placed in front of each home. This is for wrapping in red to scare off any evil spirits that might attach themselves to your home or family. After the seven day long celebration, the Cay Neu is removed from the front of the home and the Vietnamese new years celebrations are over. The Vietnamese new year 2006 was the year of the Dog and celebrated with much festivities in Asian cultures. Since the Vietnamese believe that new years sets the tone for the remainder of the year, all sweeping is prohibited during the festival. This is because the sweeping away of good luck is a bad omen. Sticky cakes (rice) are prepared before the last three days of the celebration. During these days, no cooking is to be done, so all the food that they eat must be made ready early. Candied fruits and other foods are also prepared during this time. Most schools and businesses are closed during these last three days. Buying fruits with names that remind the Vietnamese of good fortunes are purchased in town during the Tet festivals and by late evening, everyone is expected to be at home waiting the magical hour of midnight. No one dare fall asleep during this time as the fear of loosing a year of life is very real in this culture. Firecracekers are put off in the front of homes to ward off the evil spirits and joss sticks are lit as offerings of food, water and flowers are made. After the explosion of firecrackers, all go to bed and rise the next morning. Children vowing to do good receive a red envelope of money. Then off to the visiting. The first guest at your door during the day after a Vietnamese new year is the most important. Again, keeping in mind this sets the tone for the year, it is usually arranged that the first visitor be rich, healthy and prosperous. These visits are very serious and businessmen usually use this opportunity to be generous, hoping for great business in the coming year. Each subsequent visitor is less and less important, but it is crucial in this culture for all the visitors to be “good” visitors. This sets the stage for a healthy, rich and prosperous Vietnamese new year. http://articles.syl.com/hoamaitheflowerofvietnamesenewyears.html 23

Lễ tết nguyên đán 禮節元旦 Préliminaires avant la lecture du texte Le nouvel an vietnamien correspond globalement au nouvel an chinois mais il en diffère cependant sur quelques points. Le nouvel an vietnamien présente aussi des traits qui lui sont propres. Il n'est pas inutile de préciser cela car depuis quelques années les mass media occidentaux manifestent de l'intérêt pour "un nouvel an chinois" gommant tous les particularismes et associant cette fête à une astrologie à quatre-sous étalée dans les journaux et magazines dits "grand public". La multiplicité des inexactitudes et les simplifications sont si importantes qu'il est devenu difficile d'en corriger les fourvoiements. Notons enfin que le texte à venir néglige certaines singularités régionales et ne concerne que la société Việt (ou Kinh), "ethnie" majoritaire parmi les 54 que compte le Việt Nam. S'agissant d'une fête traditionnelle, le lecteur vietnamophone ne devra pas être surpris de la présence de certains mots sino-vietnamiens et de leurs transcriptions en caractères nôm car c'est ainsi qu'ils apparaissent dans les images et les sentences durant cette fête. Pour la même raison, le lecteur connaissant le chinois ne devra pas être étonné de constater que certains caractères n'ont pas la même signification en vietnamien et en chinois. Enfin le lecteur ignorant les spécificités du vietnamien consultera cette note. INTRODUCTION

AUTOUR DU CALENDRIER Le lễ tết nguyên đán, plus généralement connu sous le nom abrégé de Tết (ou tết cả ), peut être traduit par la fête de la saison première de l'année [N1]. Il s'agit d'une fête comparable à celle du nouvel an occidental mais, ceci expliquant le décalage, dans un calendrier luni-solaire. Ce dernier comprend douze lunaisons (355 jours) et un mois intercalaire (tháng nhuận) ajouté tous les trois ans environ pour "rattraper" l'écart avec l'année solaire. Aujourd'hui, ce calendrier a aménagé des relations de compatibilité avec le calendrier grégorien mais traditionnellement il se référait au calendrier chinois qui commençait en 2637 avant notre comput. Ainsi 2005 correspondrait à 4642 mais en réalité des modifications ayant été apportées au cours de l'histoire, les Chinois estiment qu'ils sont en 4702, quelques uns estiment 4703. La question préliminaire à tous ces différends tient à la considération du point de départ, c'est à dire à la première année du règne de l'Empereur Jaune, Huángdì, , souverain mythique (?) considéré comme le fondateur et le premier ancêtre des Chinois. Quoiqu'il en soit la Chine a aussi adopté le calendrier grégorien en 1912. Pour 2005, la ème ème nouvelle année commence le 9 jour du 2 mois (nouvelle lune de février), l'équivalent vietnamien s'exprimant comme ngày 1 tháng 1 năm 2005.

黄帝

En parallèle avec la tradition chinoise, chaque année s'inscrit dans un calendrier classificatoire marqué par des animaux et par des éléments. La complexité apparente de cette classification tient au fait qu'il y a douze animaux et cinq éléments (bois, feu, terre, métal, eau), éléments qui sont doublés suite à une déclinaison bi-polaire, ainsi en vietnamien : eau naturelle et eau d'usage, feu allumé et feu latent, bois en général et bois allumé, métal en général et métal façonné, terre inculte et terre cultivée. Ces différences font que cette nouvelle année est l'ère du coq de bois pour les Chinois alors qu'il s'agit du coq d'eau d'usage pour les Vietnamiens, ất dậu, signifié en nôm par . Les caractères précédents sont bien compris en cette circonstance comme coq de bois (CH) ou coq d'eau d'usage (VN) mais à vrai dire ils ne représentent pas les animaux et les éléments concernés. En effet, en sinovietnamien, le coq ou la poule habituels s'écrivent et se disent kê (gà en VN et jī en CH). ème ème représente en réalité le 2 des 10 troncs célestes (thập cạn) et est le 10 des 12 rameaux terrestres (thập nhị chi) , étant entendu que ces différents rameaux sont symbolisés par des animaux et par des éléments. Cliquez ici pour des explications détaillées.

乙酉

鷄

酉

乙

Il est inexact et dommageable de nommer astrologie cette classification : il ne s'agit en aucune manière d'influences astrales mais de correspondances de certaines qualités avec certains états. En termes plus savants, on a pu parler de correspondances micro-macroscosmiques. L'univers se conçoit à l'aide d'un modèle théorique composé de cinq parties comprenant chacune une forme

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possible de la totalité des états et des objets du monde : par exemple sont associés des saisons, des astres, des couleurs, des organes, des climats, des saveurs, des éléments, des animaux, des végétaux etc. Le lecteur pourra s'en faire une idée en cliquant ici. [ ouverture dans une fenêtre popup ] L'ensemble de ces correspondances se situe dans des mouvements cycliques alternatifs (micro et macro-temporels) : ainsi le rat représente-t-il autant le premier rameau terrestre ( trad. fils, pépin), que la première année d'un cycle de 60 ans, que la première partie du jour (de minuit vers 2 heures du matin) etc. Les 60 années s'expliquent par le fait qu'il faut attendre 60 ans pour retrouver une association identique entre un des 12 rameaux terrestres donné et un des 10 troncs célestes. Le tableau suivant donne les attributs des années, de 1981 à 2016.

子

rameaux terrestres Dậu coq Tuất chien Hợi cochon Tý rat Sủu buffle Dần tigre Mẹo chat Thìn dragon Tị serpent Ngọ cheval Mùi chèvre Thân singe

酉 戌 亥 子 丑 寅 卯 辰 巳 午 未 申

troncs célestes Tân Nhâm Qúi Giáp ất Bính Dinh mậu kỷ Canh Tân Nhâm

辛 壬 癸 甲 乙 丙 丁 戊 己 庚 辛 壬

années 81 82 83 84 85 86 87 88 89 90 91 92

(suite 1) coq chien cochon rat buffle tigre chat dragon serpent cheval chèvre singe

qúi giáp ất bính đinh mậu kỷ canh tân nhâm qúi giáp

Le déroulement du Tết nguyên đán A/ LE CULTE DU GENIE DU FOYER : CUNG ONG T AO

Le Tết lui-même débute réellement à la mi-nuit séparant le dernier jour lunaire du premier jour du premier mois mais en réalité les préliminaires commencent 7 jours plus tôt, le 23ème jour du 12ème et dernier mois lunaire. Ce jour là a lieu le culte du génie du Foyer, Táo Quân, [ ] dont le moment fondamental est son départ pour le Ciel. Selon son nom plus familier, Ông Táo, tel un comptable, va faire un rapport de la vie de la maison au fameux Empereur de Jade, divinité centrale du taoïsme, que les Vietnamiens nomment Ngọc Hoàng [ ] et plus communément ông Trời (Monsieur le Ciel). Ce rapport modifie le destin, prolonge ou abrège la vie selon les mérites. Cette absence durera six jours, le génie retournant précisément dans les foyers dans la nuit séparant l'ancienne et la nouvelle année, au moment du giao thừa (voir plus loin). Comme le rappelle l'écrivain Hữu Ngọc le temps de ces fêtes est d'abord celui d'un « peuple de paysans attaché depuis des millénaires à la terre [..] dans le rythme des saisons, il marque un temps de pause durant lequel la rizière et le cultivateur goûtent la joie du repos complet après douze lunes de travail. » [N2] Cette semaine sans génie, "où rien ne se passe", symbolise aussi le temps "mort" de l'hiver, le dernier repli avant le réveil. D'une certaine manière, ce départ du génie représente une forme de vacance de la conscience morale ou pour le moins d'une partie de celle-ci.[N3]

竈君

玉皇

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93 94 95 96 97 98 99 00 01 02 03 04

(suite 2) coq ất dậu chien cochon rat buffle tigre chat dragon serpent cheval chèvre singe

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bính đinh mậu kỷ canh tân nhâm qúi giáp ất bính

05 06 07 08 09 10 11 12 13 14 15 16

Ông Táo, bien que souvent représenté comme une figure unique, est en réalité une triade dont la légende est connue de tous les Vietnamiens. Il en existe plusieurs versions mais la structure commune peut se résumer ainsi : une nécessité (pauvreté - maladie etc.) conduit un couple à se séparer, l'un des deux part et erre suffisamment longtemps pour que l'épouse se pense libre et se remarie, un jour, par hasard, l'épouse et son premier mari se retrouvent, pour l'un et l'autre il s'agit d'un grand choc entraînant en cascade les morts (par accidents ou suicides) du premier mari , de la femme, du second mari. Le feu est le plus souvent l'instrument de la mort. Le Souverain du Ciel, ému de ces sacrifices, leur conféra alors une unité posthume en les déclarant génies du Foyer. Les éléments de cette triade sont relativement variables : Ông Táo est aussi parfois ] glissant ainsi de génie de la nommé Thổ Công [ cuisine à génie du sol ou de la terre mais il est alors pratiquement superposable à l'autre génie de la triade, Thổ địa [ ], génie du sol (en chinois tǔdì est encore la terre, le sol) et cela est sans compter sur leur compagne (et épouse) Thổ kỳ, elle aussi génie de la terre. Cette histoire se matérialise dans la présence des trois pierres ou briques servant de support au feu de la cuisine. Vous pourrez consulter ici quelques versions complètes. [ ouverture dans une autre fenêtre ] Cette cérémonie au génie du Foyer est en grande partie organisée autour du départ de Ông Táo pour le Ciel. Ainsi à cette occasion on lui sacrifiera une carpe (cá chép) devant lui servir de moyen de transport pour son voyage, carpe qui dans certaines légendes se transforme en dragon lors d'un passage particulier entre la Terre et le Ciel [N4]. Une tradition offre même deux carpes, une pour l'aller et une autre pour le retour. Il en est de même de leurs destins : lâchées dans la rivière après la cérémonie ou bien préparées et placées sur l'autel. Sur ce dernier, on peut aussi trouver le nécessaire à un voyageur : provisions de bouche, argent et or (fictifs), vêtements en papier dont trois chapeaux emboîtés avec des "ailes de libellule" (rappel de cette trinité de génies), une paire de bottes mais, fait curieux et sans explication connue, sans pantalon. C'est ce que rappelle ce précepte : « Đội mũ, đi hia, chẳng mặc quần. » ( Porter le chapeau, mettre les souliers, mais pas de pantalon.). Il arrive que "la monture carpe" soit secondée, voire remplacée par une cigogne, Cò bay, ou par un cheval rapide, Ngựa chạy. Ông Táo est aussi chargé de transporter divers papiers votifs. [ ouverture dans un popup ]

土公

土地

土地

La fête du Táo Quân inaugure véritablement cette semaine de préparatifs au Tết lui-même : « Les activités battent son plein à partir du 23 lunaire. Dans les rues principales de chaque ville, s'installent des marchés où on y vend des pastèques, des fruits confis, des légumes, de l'épicerie, des vêtements pour enfants, des pétards au mètre et surtout des fleurs vendues en conteneur (chrysanthème, dahlia, rosier, kum quat..) sans oublier les branches de prunus ou d'abricotier jaune en fleur. Par tradition, les gens du Nord fleurissent leur intérieur avec des branches de prunus, anh đào, de couleur rouge ou rose et les gens du Sud et du Centre avec une variété d'abricotier jaune appelé mai (abricotier) ou blanche, bch mai ( bch = trng = blanche) ou quelquefois avec des branches de prunus de Đ Lt. » [N5] Parmi les branches de fruitiers en fleurs, une place particulière peut être donnée à la branche de pêcher. En effet, au-delà des aspects esthétique et symbolique du renouveau, le pêcher est au cœur d'une constellation imaginaire particulièrement riche. Son fruit est un symbole classique de longévité que l'on retrouve dans les représentations imagées de la fameuse triade phúc, lộc, thọ, dans laquelle le vieillard au front bombé représentant la longévité tient une pêche mais il était bien connu autrefois que « chaque maison devait apposer contre sa porte deux planchettes de pêcher sur lesquelles seraient dessinées les images terrifiantes des génies Thn dô ( plus souvent appelé Thần trà : ) et Ut lũy ( ) : ces planchettes s'appelaient đào phù (le talisman en bois de pêcher).» [N6] Thần trà et Uất lũy étaient deux frères "chasseurs de démons" qui résidaient avec leurs troupes

神茶

鬱壘

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sous un pêcher du mont Độ sóc. Ils avaient la capacité magique de voir les démons même en plein jour, de pouvoir attacher les plus dangereux avec des liens en jonc et de les donner à des tigres afin que ces derniers les dévorent. « Le Ciel leur confia la mission de se poster devant les maisons, principalement au moment du Tết, et d'arrêter au passage les démons qui se présenteraient. Ils étaient si redoutés de ceux-ci qu'il suffisait de représenter l'image de ces génies avec des traits grimaçants sur des feuilles de papier rouge pour que les indésirables démons à cette vue prissent peur à jamais ! » [N6] Les planchettes de pêcher originelles auraient donc été ensuite remplacées par des bandes de papier, coutume inscrite vraisemblablement dans le cadre plus général des usages de l'écriture sous forme de sentences, talismans, images protectrices et/ou attirant la chance, le bonheur etc. La période du Tết voit une véritable explosion de ces usages. Voir la page réservée aux images populaires, sentences et idéogrammes. Dans quelques régions, mais surtout dans les campagnes, cette semaine de préparatifs au Tết e inaugurée par la fête du Táo Quân s'achève le 30 jour du dernier mois lunaire par l'érection devant les maisons d'une grande perche de bambou, le cây nêu : « .. on coupe un grand bambou pour en faire un mât ; on tresse trois touffes de chaume et on attache des sapèques de papier doré. Ou bien on fixe à la porte cochère une branche de banian et des feuilles d'ananas. On saupoudre également la cour d'entrée de chaux en poudre, avec laquelle on dessine un échiquier, un arc, une arbalète etc. tout cela dans le but d'éloigner les démons de crainte qu'ils ne viennent nous créer des ennuis. » [N7] Cette édification supporte quelques variations. Ainsi on peut juxtaposer à la description précédente de M. Phan kế bính celle de M. Huynh-van-Pham : « A son extrémité flexible, où adhèrent encore quelques feuilles, est attaché un cerceau auquel sont accrochés, par des ficelles, des morceaux d'étoffe rouge, une touffe de plumes de coq, une lanterne en papier qu'on allume à la tombée de la nuit, des carpes et des Khanh en faïence. » [N8] Les khanh sont de petites plaques qui constituent un des attributs de la religion bouddhiste. Il ne fait guère de doutes que l'interprétation consistant à penser que le cây nêu vise à éloigner les mauvaises influences soit adéquate mais, comme le soutient Nguyễn Văn Huyên, cette perche de bambou sert de repère pour le retour imminent des ancêtres et vraisemblablement encore pour celui du génie du foyer Ông Táo. Il existe enfin une légende bouddhiste dans laquelle le cây nêu apparaît comme une prescription du Bouddha [N9] suite à un épisode singulier entre lui et des démons. Dans cette histoire Bouddha considérant la misère des Vietnamiens leur rendit visite; A peine posa-t-il le pied sur le sol du Việt Nam que les démons l'encerclèrent et l'empêchèrent d'avancer. Il déclara vouloir acheter une parcelle de terre. Devant leur refus, le Bouddha fit surgir quantité de richesses, or, bijoux, diamants, et proposa d'acheter avec tout cela ce que recouvrirait sa tunique. Les démons trouvèrent intéressant le marché et l'acceptèrent mais grande fut leur déconvenue lorsqu'ils s'aperçurent que les pouvoirs de Bouddha permirent à sa tunique de s'étendre indéfiniment vers les horizons. Les démons durent tenir leur promesse pendant que Bouddha assura sa protection aux Vietnamiens mais leur demanda de planter chaque année une perche de bambou comme marque de son pouvoir et de sa protection au moment où ils recevraient leurs ancêtres et célébreraient le retour du génie du foyer. Ce serait là une interprétation bouddhiste de l'existence du cây nêu venant historiquement recouvrir des pratiques plus anciennes. Généralement le cây nêu restera érigé une semaine. Avec la plantation de la perche de bambou, nous sommes arrivés à la veille du Tết ; les maisons ont été nettoyées, les sentences sont accrochées, les pétards, les cadeaux et les victuailles ont été achetées, tout est prêt pour commencer la veillée, recevoir les ancêtres et entrer dans la nouvelle année. B/ LA VEILLEE DU NOUVEL AN : Cúng

ông Táo, Giao Thừa et Trừ Tịch

La dernière nuit de l'année est donc un moment privilégié. Par le Cúng ông Bà ou cérémonie aux ancêtres, ces derniers sont invités à réintégrer la maison (rước ông bà ông vải) pour quelques jours, aujourd'hui souvent 3 ou 4, autrefois souvent 7. Des repas seront partagés avec eux jusqu'à la cérémonie de leur départ (tiễn ông bà ông vải), en même temps d'ailleurs que la descente, hạ nêu, de la perche de bambou dont nous venons de parler. Vient ensuite un moment particulier, celui du

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passage de l'heure du cochon [giờ hợi] à l'heure du rat [giờ tý ], c'est à dire minuit. C'est l'heure de la passation du pouvoir de l'un des 12 génies dits Hành khiến [ ]ou Hành khiển à un autre.

行遣

A notre connaissance, les études les concernant sont rares et la plupart des écrits se limitent à mentionner que ces génies se relayent chaque année pour nous protéger. C'est en tout cas la fête de cette passation de pouvoir que l'on nomme Giao Thừa, fête solennelle, riche en nourriture comme en bruits de pétards et de tambours. Phan kế bính (déjà cité en Note 5) rapporte que « Chaque fois que revenait ce jour, 120 enfants de neuf à dix ans, vêtus d'habits noirs et coiffés de chapeaux rouges parcouraient les rues en battant du tambour pour chasser les démons, d'où le nom de tr t ch. ». On peut se donner une idée de ce "vacarme" par l'expression, Tr ng kêu ran như tr ng giao tha, soit, des roulements de tambours comparables à ceux du giao thừa. Dans tr t ch, on sait que t ch veut dire la nuit mais l'expression elle-même a reçu beaucoup d'interprétations. L'écriture en caractères nôm apporte un élément de débat car on sait qu'il s'agit de , encore utilisée en chinois pour désigner " la veille du nouvel an " ( chúxī en pinyin) et dont le premier terme, , signifie retrancher, écarter, évincer etc., c'est à dire un champ sémantique qui paraît soutenir l'interprétation de Phan kế bính ; chasser les démons et chasser cette nuit pouvant être tenus comme équivalents.

除夕

除

Quoiqu'il en soit, à partir du Cúng giao thừa, il s'agit d'accueillir le premier matin du premier jour de la nouvelle année dans les conditions les plus favorables. Comme le notait Léopold Cadière, « .. un grand nombre de coutumes [..] se rattachent à la croyance au may xưa, littéralement "la chance du début", "l'heureux commencement". »[N9] Cela est encore plus vrai pour le Tết, commencement du commencement ; d'une manière générale on peut saisir le sens de la plupart des coutumes si l'on garde à l'esprit une idée clé : tout ce qui arrive ce jour-là inaugure de ce qui pourra arriver toute l'année. Ainsi sont expliquées des choses aussi différentes que l'importance de la bienveillance des ancêtres, le rite du premier à franchir le seuil de la maison assorti de l'interdiction de faire entrer ceux qui ne seraient pas bons, riches, en bonne santé, les vœux de longévité pour les personnes âgées, la distribution des cadeaux aux enfants, toutes les cérémonies "d'ouverture" dans lesquelles peuvent s'inclure aussi bien l'ouverture des boutiques que la cérémonie de l’activation du sol, động - thồ. Le forgeron sacrifiera au génie qui le protège avant d'utiliser sa forge, le paysan au génie qui veille sur son buffle, les briquetiers n'allumeront leurs fours qu'après avoir sacrifié à leur "patron" protecteur etc. Pour les mêmes raisons, on s'abstiendra de dépenser, de couper avec un couteau, de balayer la maison ou plus exactement de jeter les ordures. Ce dernier interdit est particulièrement connu comme la légende qui le justifie. A vrai dire cette e légende supporte de nombreuses variantes. Le Sưu thn ký, ouvrage du IV siècle raconte qu'un dénommé Âu minh assis au bord du lac Thanh Thảo se plaignait de sa misère lorsque le génie du lac lui offrit un petit animal mascotte appelé Hậu. De ce jour, la situation de Âu minh changea radicalement, il devint riche. Mais un jour de tết, il faillit écraser Hậu qui se cacha alors dans un tas d'ordures et pour le malheur de Âu minh, sa mascotte disparut avec celui-ci. Dans une autre version l'animal serait une servante et dans une autre encore un petit singe. Une autre variante ou plutôt une autre structure légendaire est rapportée par un autre livre, le Phong th ký. Là, une ménagère nommée Bí Tiêu travaillait au Ciel. Elle était précisément chargée des cuisines célestes. Sa gourmandise la conduisait à goûter largement dans tous les plats et c'est ce qui entraîna sa "mise à pied" et son exil sur terre où elle fût contrainte à s'incarner dans un balai ( thần chổi ). Son travail incessant la rendit si malheureuse que le Ciel finit par en tenir compte et lui accorda de se reposer lors du Tết. En complément de ces légendes, Chuong - Dac - Long (déjà cité en Note 4) relate la devinette suivante connue des enfants vietnamiens : « Trong nhà có m t bà hay la lim », ce qui peut se comprendre comme « Quelle est la personne qui dans une maison chaparde tout ce qu'elle voit ? », la réponse étant le balai. C/ LES PREMIERS JOURS DU NOUVEL AN

Le tết est annonciateur de printemps, mùa xuân. Il est nécessaire de rappeler pour les lecteurs européens que l'on ne saurait se représenter sans précaution ce nouvel an vietnamien. En effet, l'imaginaire de notre nouvel an est presque indissociablement attaché à l'hiver, au froid voire à la neige et à la glace. Or deux données principales sont à retenir ; d'abord le climat du Việt Nam est bien

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différent du nôtre [N10] et ensuite, comme nous l'avons souligné dans une première partie, il s'agit d'une fête située dans un calendrier luni-solaire. Il faut donc imaginer le temps (dans les deux sens du terme) comme proche de notre printemps. D'ailleurs notre propre calendrier porte encore les indices d'une nouvel an plus tardif, ce sont les noms mêmes de certains de nos mois, de septembre (sept) à décembre (dix). Les festivités de la nuit vont se prolonger, non seulement au matin du premier jour, mais aussi pendant les trois premiers jours. Il semble qu'au cours des siècles le temps de la fête se soit réduit. Il e e était encore fréquent au siècle dernier (19 - 20 ) que certaines familles le fassent durer une semaine. Les ancêtres, les génies, les légendes ne sauraient pas cependant faire oublier des plaisirs plus terrestres. Le tết est aussi une fête de la nourriture, au point même que le fêter se dit fréquemment « manger le tết » (an tết). Au-delà de la multitude de plats, de fruits confis et de diverses sucreries, il est un met symbole même de cette fête, il s'agit du gâteau de riz gluant enveloppant un mélange de viande et de pâte de soja, gâteau présenté (ou vendu) à l'intérieur d'une feuille de bananier. Il est généralement de forme carrée dans le nord (bánh chưng) et de forme ronde dans le sud (bánh tét). Ouvrons une parenthèse. Nous avons cédé à un usage terminologique qui est à notre avis contestable ; il s'agit ici de la traduction par gâteau mais la même remarque s'appliquerait aussi aux plats traduits par soupes, le phở étant le plus connu. En effet, ces mots (signifiants) ne renvoient pas seulement à un "objet" signifié, ils sont (pour un Français au moins) inscrits dans la structure même du repas. La soupe est phénoménologiquement un début, pouvant éventuellement précéder les entrées, alors que les gâteaux relèvent de la catégorie des desserts ; un dessert est un met qui clôt, qui est à la fin, avant que l'on desserve totalement. Ce n'est pas le cas au Việt Nam car la structure du repas n'est pas comparable. Nous ne sommes pas sans savoir que les restaurants asiatiques en Occident ont intégré leurs mets dans nos structures mais cela peut s'interpréter comme un effet de l'acculturation. Parmi les coutumes liées aux aliments et à leurs usages, il faut noter celle qui consiste à poser certains fruits sur l'autel. Cette pratique très populaire est soumise à quelques variations. Ainsi dans le sud du pays la tradition est généralement de cinq fruits ( papaye, mangue, noix de coco, ananas et pamplemousse) alors que d'autres régions en considèrent quatre. L'unité de ces coutumes est cependant manifeste : il s'agit de faire une "composition" de fruits dont les noms peuvent ( par homologie, homophonie ou rapprochement symbolique ) constituer un message de souhaits et de vœux. Par exemple, s'il s'agit des quatre fruits suivants, pomme-cannelle ( Mẵng cầu - cầu, : prier), noix de coco ( dừa, proche de vừa : tout juste), papaye ( đu - đũ - đũ, : suffisant), mangue ( xoài proche de xài : dépenser), on peut dire Cầu Dừa Ðũ Xoài, or cette phrase est phonétiquement proche de Cầu vừa đũ xài, autrement dit : « Prions qu'il y ait juste assez pour dépenser. » D'autres arrangements sont possibles mais toujours en "jouant" avec les mots. La présence de l'ananas, thơm, est justifiée par son nom qui signifie aussi parfumé alors que celle du pamplemousse, bưởi, l'est pour son parfum. Le premier jour, après le culte des ancêtres, les enfants et petits enfants, vêtus d'habits neufs, vont souhaiter la bonne année aux grands parents. Il était d'usage de réserver ce jour à la lignée paternelle alors que le second l'était pour la lignée maternelle mais l'idée d'une hiérarchie est encore présente. Cela expliquant la scène habituelle de grands parents assis solennellement au centre de la maison devant les enfants inclinés. Cette première visite est attendue par les enfants qui savent que des étrennes vont leur être données sous la forme d'enveloppe rouges ( lì xì ) contenant selon les habitudes une somme impaire. Le deuxième jour est réservé aux proches parents, aux amis et connaissances et cela, comme le premier jour, au milieu d'invitations à manger, de jeux et de réjouissances. Le troisième jour est particulièrement dévolus aux défunts et aux visites aux pagodes. C'est ème souvent à la fin du 3 jour qu'un grand repas d’adieu est offert aux ancêtres afin de les raccompagner, tiễn ông bà ông vải. D/ LE TẾT ET LA MIGRATION (en France) Le tết dans ses formes les plus traditionnelles n'est vraisemblablement plus qu'un souvenir au Việt Nam mais il y conserve la plupart des caractéristiques qui en font cette fête singulière, alliage de passé, de futur et de présent. Le passé, le culte des ancêtres ne fait pas que le représenter, il l'actualise au quotidien apaisant quelque peu l'angoisse de la mort prochaine promise à chacun. Le tết

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donne en effet à imaginer qu'au milieu d'une fête nous serons à notre tour attendus, accueillis, honorés et que nous partagerons peut-être avec nos descendants les vapeurs subtiles des nourritures terrestres. Le futur, ce sont les promesses manifestes du printemps, une nouvelle année incertaine placée sous les auspices d'un bestiaire emblématique, de nouvelles influences et de nouveaux génies. Nouveaux, oui, mais pas vraiment inconnus car tous occupent une place des plus précises et des plus prévisibles dans l'ordre du monde, même s'il faut attendre au moins soixante ans - une vie d'homme - pour qu'une même configuration réapparaisse. Du présent enfin, dans le resserrement des liens familiaux, dans les manifestations de bon voisinage et la réactualisation des liens amicaux et tout cela dans le brouhaha des pétards, des rires, des jeux, des divertissements et dans les plaisirs culinaires. Le tết subsiste bien dans la migration mais ses racines d'avec le socle culturel sont le plus souvent distendues. Selon les vagues migratoires et selon les générations, les ancêtres ont eu quelques difficultés à traverser les mers et les continents. Le culte y a perdu de son intensité et de ce que par défaut j'appellerais sa quotidienneté. Le phénomène est compréhensible si l'on postule comme Marcel Mauss l'a soutenu que tout phénomène social est un phénomène social total. Le tết a besoin du printemps et des ancêtres. Dans nos climats, de fin janvier au début février, nous sommes encore loin de l'éruption printanière et le cycle dont le tết est le moment fondateur devient virtuel, imaginaire ou même mythique pour ceux des générations qui n'ont jamais connu le pays de leurs parents. Tant qu'aux ancêtres, comment leur parler dans une langue qui ne se soucie pas des âges et des filiations ? Comment ces ancêtres reconnaîtraient-ils leur descendance à travers les métamorphoses des nominations et des appellations ?[N11] Ils peuvent encore "descendre" dans l'intimité et l'anonymat d'une famille mais cela n'a plus rien à voir avec l'effervescence collective d'une société entière qui fête ce retour. Cependant, et depuis quelques années, le tết et le Nouvel an chinois ne sont plus inconnus : les journaux écrits et télévisés nationaux en relatent les manifestations. Les produits asiatiques introuvables, il y a quarante ans, sont peu à peu apparus dans des commerces limités et presque confidentiels. Ils sont aujourd'hui pratiquement aussi disponibles qu'au Việt Nam au travers de magasins spécialisés dont certains sont devenus des supermarchés. La communauté vietnamienne en France est relativement hétérogène mais elle est traversée par d'innombrables associations qui en e resserrent les liens et tissent des réseaux horizontaux. Sans parler du XIII arrondissement de Paris, la plupart des villes possèdent leurs pagodes et leurs associations culturelles. Ce sont souvent ces dernières qui organisent le tết, suppléant ainsi aux distanciations inéluctables dues à la migration. Qui peut prédire les effets futurs de l'acculturation ? NOTES ET BIBLIOGRAPHIE

[Note] - Les caractères nôm appartiennent à l'écriture dite Quốc âm, les sons du pays. Pourquoi ? parce que l'usage était de transcrire les mots de la langue vietnamienne (monosyllabiques) en s'appuyant sur la prononciation des caractères chinois. Par exemple le chiffre cinq, nam, étant perçu comme phonologiquement proche du chinois nán , qui veut dire le sud, s'écrivait avec ce sinogramme collé au sinogramme de cinq, wǔ . On obtenait donc de cette façon : qu'on pouvait prononcer nam et comprendre cinq. Les Vietnamiens ayant adopté les caractères latins, l'écriture actuelle est dite quốc ngữ. Elle se distingue du français (ou de l'anglais etc.) par la présence d'accents et de signes particuliers qui traduisent les tons de la langue. Vous en avez des exemples représentatifs précisément sur les mots quốc ngữ. De plus, certaines lettres n'ont pas la même valeur phonétique qu'en français, pour ne donner qu'un seul exemple notre d se prononce "zeu" ou "yeu" alors que son équivalent phonétique est đ ou Ð en majuscule. Cette particularité s'explique par l'origine portugaise de l'alphabet ayant servi à la transcription initiale. - retour -

五

[ N1] Les caractères nôm Nôm et/ou racines chinoises

禮

南

南五

禮 節 元 旦, lễ tết nguyên đán, sont littéralement : Graphies chinoises modernes et pinyin

礼

Significations rite - cadeau ex. contextuel : / diǎnlǐ = cérémonie, célébration

典礼

lǐ

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節

节

元 旦

元 旦

fête - articulation - nœud ex. contextuel : / Chūnjié = Fête du printemps (Nouvel an) premier - fondamental - dynastie Yuan ex. contextuel : / yuándàn = Jour de l'an

春节

jié

元旦

yuán dàn

aube ( voir au-dessus )

La traduction la plus proche serait donc : Célébration de la fête de la première aube. - retour [ N2] Hữu Ngọc, Esquisses pour un portrait de la Culture vietnamienne, éditions Thế Giới, 1995 retour [ N3] Dans une perspective ethnopsychanalytique, on peut supposer que la société propose là une représentation culturelle d'une certaine suspension des contraintes morales. Cette suspension est suffisamment personnifiée et reconnues de tous pour devenir le motif instrumental d'un jeu de négociation passager mais possible entre les instances psychiques. Toute société apporte son lot de contraintes mais l'on sait que les sociétés vietnamienne et chinoise font singulièrement peser sur l'individu le poids de la famille, de sa place non négociable dans la filiation et l'affiliation. La structure de la langue articulant plusieurs "je" de position, l'institution séculaire de la piété filiale, hiếu, terme à vrai dire intraduisible ( voir notre page ), la quotidienneté du regard des ancêtres, l'importance des traditions confucéennes etc. sont quelques uns des opérateurs de ce contrôle familial et social. On peut imaginer l'intensité des motions agressives à l'égard des "aînés" vivants et morts en même temps que l'impossibilité de les exprimer. En effet, ne pas pratiquer le culte des ancêtres revient à les "tuer". Comme on le verra plus loin dans le texte, ce départ du génie du Foyer est contrebalancé par précisément le retour des ancêtres. C'est ensemble que tous reviennent ; l'un après une absence de quelques jours mais il restera un an, les autres après une absence d'un an mais ils resteront quelques jours. Le refoulé apporte inéluctablement du symptôme, c'est à dire des choses qui ont du mal à coïncider (antonyme symbole) et il y en a ici quelques marques. Sinon, comment expliquer cette partielle incohérence qui fait que les ancêtres soient là au quotidien alors qu'ils reviennent seulement pour le tết ? A ma connaissance, cela n'étonne pas spontanément "les pratiquants", pris il est vrai dans la confusion des projections et des déplacements. Nous verrons aussi que ce génie est en réalité une triade organisée autour de relations conjugales licites et illicites. Le mythe témoigne que la parenté et la filiation peuvent être entachées de fautes involontaires et cachées (inconscientes ?). C'est ici qu'à son tour la société se nourrit de l'ambivalence des sentiments humains comme motif instrumental de l'existence de représentations culturelles. - retour [ N4] La carpe est omniprésente dans les images populaires chinoises et vietnamiennes. Elle est aussi importante au Japon mais il ne semble pas qu'il y ait un lien direct avec les précédentes. La fête des garçons, Tango-no-sekku, pendant laquelle on expose dans les jardins de gigantesques et multicolores drapeaux en forme de carpes accrochés à des mats, a lieu le 5 mai, ce qui ne correspond pas à un nouvel an, solstice, équinoxe etc. et d'autre part, la symbolique paraît différente. Manifestement elle exhorte les garçons à être courageux et persévérants comme la carpe, poisson pouvant nager contre les courants difficiles. Cependant ces carpes-drapeaux appelés carpes-flammes pourraient évoquer la métamorphose éventuelle en dragons cracheurs de feu. A étudier. - retour [ N5] Nguyên-Tôn Nu Hoàang-Mai, Parlons vietnamien - Langue et culture -, Paris, L'Harmattan, 1998, p.156 et suiv. - retour [ N6] Chuong - Dac - Long, Le têt au Viêt-Nam, dans revue France - Asie, n°68, janvier 1952, p.707 - nous avons pris le parti d'écrire les références à l'identique des revues citées, par contre nous avons complété le texte cité par les caractères nôm. La complexité de ceux de Ut lũy est telle que nous faisons suivre cette note des caractères "agrandis". - retour -

鬱壘 [ N7] Phan kế bính, Vit-nam phong - tc (mœurs et coutumes du Vietnam), présentation et traduction annotée par Nicole Louis-Hénard, Paris, École Française d'Extrême-Orient, chez Adrien

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Maisonneuve, tome 1, 1975, p.42 - retour [ N8] Huynh-van-Pham, Le Cây - Nêu, dans revue France - Asie, n°68, janvier 1952, p.712 - retour -

佛

[ N9] Bouddha et ses représentations sont le plus souvent nommés Phật [nôm : ] mais il n'est pas aisé de l'utiliser et de le repérer car il prend différentes formes selon "celui" auquel on se réfère ou selon les différentes phases de sa vie. Les appellations les plus rencontrées sont : Cổ Đàm (Gautama), Thích Ca Mầu Ni (Çâkyamuni – Bouddha historique), Tất Đạt Da (Siddharta), Bồ Đà (Bouddha), Hiện tại (Bouddha actuel –présent), Quá khứ (Bouddha du passé), A Di Đà (Amitâbha), Vị lai (Bouddha de l’avenir), Ri lạc (Maitreya), Quan âm (Avalokiteçavara) etc. Vous aurez pu noter que nombre d'entre eux sont des "prononciations" vietnamiennes des mots sanscrits. - retour N9] Cadière Léopold, Croyances et pratiques religieuses des Viêtnamiens, Paris, École Française d'Extrême-Orient, réimpression, 1992, Tome 2, p.291 et suiv. - retour [ N10] Dans son ensemble, le climat au Việt Nam est soumis au régime des moussons et l'on y distingue une saison sèche et une saison des pluies. Ces généralités sont cependant trompeuses car c'est oublier que le pays s'étend sur 1600 kms de zone intertropicale (soit 12 degrés de latitude) et que sa géographie très diversifiée, montagnes, plateaux, zones maritimes, plaines alluviales, entraîne de nettes différences. Le climat est de plus en plus humide et chaud en descendant du nord au sud. Inversement, les écarts entre les saisons se réduisent ; dans le nord, les températures moyennes s'échelonnent entre 15° et 30° alors que dans le sud la température varie entre 27° et 35°. Ces variations engendrent des hivers très froids dans les montagnes du nord (à cause de l'altitude et de l'influence continentale) et une chaleur annuelle subéquatoriale dans le Delta du Mékong au sud. retour [ N11] Voir nos pages sur la nomination. Plus généralement, consultez notre page sommaire sur les cultures d'Asie. - retour -

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