III.

People and Society

Vietnam’s 2007 population was 85,262,356, yielding a population density of 262 persons per sq km (679 per sq mi). However, most people live in or near the densely populated Red or Mekong deltas.

A.

Principal Cities

Four of the five largest cities in Vietnam are located on or very near the coast. Vietnam’s largest metropolis is the southern port of Ho Chi Minh City. The administrative capital of Hanoi, Vietnam’s next largest city, lies in the Red River Delta about 140 km (about 85 mi) upriver from the Gulf of Tonkin. Haiphong is the major northern seaport; Da Nang is an important port in central Vietnam; and Hue, located near Da Nang, is the former imperial capital and an important trade center.

B.

Ethnic Groups

Vietnam’s population is relatively homogeneous. As much as 90 percent of the people are ethnic Vietnamese, descendants of the people who settled in the Red River Delta thousands of years ago. Ethnic Chinese constitute the largest minority group. Other important minorities are the Khmer and the Cham. In addition, there are also numerous tribal groups. While the ethnic Vietnamese live in lowland areas scattered throughout the country, most minorities are concentrated in specific regional areas. The ethnic Chinese, also known as overseas Chinese, are immigrants or descendants of immigrants who settled in Vietnam during the last 300 years. They live primarily in the cities and provincial towns and number about 2 million. The Khmer (about 500,000) and the Cham (about 50,000) are descendants of peoples who lived in central and southern Vietnam prior to the Vietnamese conquest of those areas. The tribal peoples are descendants of communities who migrated into Vietnam from other parts of Asia over a period of several thousand years. They are divided into about 50 different language and ethnic groups (including the Tho, the Tay, the Nung, the Muong, the Rhadé, and the Jarai) and live almost exclusively in the mountains surrounding the Red River Delta and in the Central Highlands. Taken collectively, the tribal peoples represent 7 percent of the country’s total population.

For the most part, the various ethnic groups in Vietnam coexist with few mutual tensions. Relations between the ethnic groups are not always amiable, however. Ethnic Chinese play a dominant role in the national economy, which angers some Vietnamese who resent the economic power of the much smaller Chinese population. Furthermore, some Vietnamese are suspicious of China, which subjugated parts of Vietnam for centuries, and this suspicion is occasionally directed at the ethnic Chinese citizens of Vietnam. Some tribal minority communities have resisted recent Vietnamese penetration into mountain areas.

C.

Language

The official language of Vietnam is Vietnamese, a member of the Austro-Asiatic language family. Linguists usually consider Vietnamese to be a distinct language group, although it has some similarities to Chinese and other languages spoken in Southeast Asia. Like Chinese, Vietnamese is a tonal language, but its syntax is closer to Khmer, the official language of Cambodia. Other languages spoken in Vietnam are Chinese, Khmer, Cham, and various tribal languages spoken by peoples living in the mountains.

When China conquered the Red River Delta in the 2nd century bc, Chinese was adopted as the official language. Eventually a separate script based on Chinese characters and known as chu nôm (southern characters) came to be used unofficially for the written form of Vietnamese. In order to translate works of scripture, Catholic missionaries devised a form of written Vietnamese using the Latin (Roman) alphabet in the 17th century. This system, known today as quoc ngu (national language), was the first to indicate tones through the use of accent marks. In 1910 quoc ngu officially replaced Chinese characters as a means of writing Vietnamese, and in 1954 the governments of both North and South Vietnam adopted it as their national script.

D.

Religion

Vietnam contains a rich mixture of religions, reflecting the influence of many cultures. Early Vietnamese culture included three major belief systems: Mahayana Buddhism, Confucianism, and Daoism (Taoism). Indian and Chinese monks brought Buddhism to Vietnam early in the 1st millennium ad, and Confucianism and Daoism (Taoism) were both introduced after the Chinese conquest. After the restoration of Vietnamese independence in the 10th century, the royal court initially gave official support to all three belief systems. Eventually, however, the court recognized only Confucianism, which is more a set of social ethics than a religious faith. Buddhism and Daoism continued to be popular among the mass of the population.

Today, the majority of Vietnamese are at least nominally Mahayana Buddhists. Of this number, only a minority are serious adherents. Roman Catholicism, which French missionaries introduced in the 17th century, is a major religion, claiming almost as many followers as Daoism. Other religions include such recently established sects as Hoa Hao (a variant of Buddhism practiced in the Mekong Delta) and Cao Dai, which blends various Asian and Western religious beliefs. Theravada Buddhism is practiced by the Khmer minority. Some tribal peoples practice spirit worship. Freedom of worship is guaranteed by the constitution, but the Communist government suppresses religious organizations and activities that it considers threatening to national security.

E.

Education

For centuries, education in Vietnam was based on the Confucian system practiced in China. Young males studied classical Confucian texts in preparation for taking civil service examinations. Those who passed the exams were eligible for positions in the bureaucracy. The French introduced Western schooling, although few students received training beyond the elementary level, and literacy rates were low.

Major advances in education occurred after the division of Vietnam in 1954. The South adopted an education system based on the United States model, which emphasizes the development of an individual’s talents and skills. The North introduced mass education and trained people for participation in a Communist society based on the political theories of Karl Marx and Vladimir Lenin. After reunification in 1975 the Communist system used in the North was extended throughout the country, although technology training is now as important as teaching Communist ideology.

About 94 percent of the population aged 15 and over is literate. Education is compulsory for children ages 6 to 14. Nearly all children receive primary schooling. Fewer young Vietnamese receive a secondary education, however, partly because there is a shortage of adequate facilities, particularly in the mountainous areas. In addition, some families cannot afford to send their children to school, as even public schools impose student fees to help meet operating costs.

In 1993 the government reorganized higher education to improve the system’s overall ability to educate students in the principles of a market economy and train them to meet the changing needs of the labor market. In 2002–2003 just 10 percent of the people of relevant age were expected to attend schools of higher education. Major universities are located in Hanoi, Hue, Thai Nguyen, Da Nang, and Ho Chi Minh City, and the provincial capitals have smaller institutes.

F.

Social Structure

During the period of Chinese rule and for centuries after, Vietnamese social structure was patterned after the system prevalent in China. The vast majority of people were farmers. The governing class comprised about 5 percent of the population and was selected from candidates who had passed the Confucian civil service examinations or from influential landholding families. There were also a small number of artisans and merchants.

After the partition of Vietnam in 1954, the Communist government of North Vietnam completely changed the social structure. Private property was eliminated, and peasants and workers were given a new, if nominal, dominance in the social order. At the top of the order, functioning as the new ruling class, were officials of the Communist Party. In the South, on the other hand, the social structure remained virtually unchanged after the partition. After the Communists won the civil war in 1975, however, they imposed the same social structure on the South as they had on the North in 1954. Since the mid-1980s a more complicated social system has developed as a result of market economic reforms. Although most Vietnamese remain farmers, the number of industrial workers is increasing. Furthermore, an urban middle class is emerging, which includes many private entrepreneurs.

G.

Way of Life

Before the late 1800s, nearly all the people of Vietnam lived in villages, and the cultivation of wet rice was the principal economic activity. The basic component of rural society was the nuclear family, composed of parents and unwed children. As in China, however, extended family relationships were also important. In many cases, extended families lived together. Parents arranged the marriages of their children, and filial piety (obedience to one’s parents) was expected. Wives, too, were expected to obey their husbands. Families venerated their ancestors with special religious rituals. The houses of the wealthy were constructed of brick, with tile roofs. Those of the poor were of bamboo and thatch. Rice was the staple food for the vast majority, garnished with vegetables and, for those who could afford it, meat and fish.

The French introduced Western values of individual freedom and sexual equality, which undermined the traditional Vietnamese social system. In urban areas, Western patterns of social behavior became increasingly common, especially among educated and wealthy Vietnamese. Elite Vietnamese attended French schools, read French books, replaced traditional attire with Western-style clothing, and drank French wines instead of the traditional wine distilled from rice. Adolescents began to resist the tradition of arranged marriages, and women chafed under social mores that demanded obedience to their fathers and husbands. In the countryside, however, traditional Vietnamese family values remained strong.

The trend toward adopting Western values continued in South Vietnam after the division of the country in 1954. Many young people embraced sexual freedom and the movies, clothing styles, and rock music from Western cultures became popular. But in the North, social ethics were defined by Communist principles adapted from China and the Union of Soviet Socialist Republics (USSR). The Communist government officially recognized equality of the sexes, and women began to obtain employment in professions previously dominated by men. At the same time, the government began enforcing a more puritanical lifestyle as a means to counter the so-called decadent practices of Western society. Traditional values continued to hold sway in rural areas, where the concept of male superiority remained common.

In 1986 the Vietnamese government adopted an economic reform program that borrowed freely from free-market principles and encouraged foreign investment and tourism. As a result, the Vietnamese people have become increasingly acquainted with and influenced by the lifestyles in developed countries of East Asia and the West. The Communist regime finds this trend worrisome, believing it could lead to an increase in individualism, materialism, drug use, and pornography. While the administration stresses the importance of economic development, it remains committed to wiping out what it considers the “poisonous weeds” of capitalism in Vietnamese society.

H.

Social Issues

During the Vietnam War, the Communist government of North Vietnam was successful in limiting the country’s social problems to those directly connected with the war effort. Although malnutrition and poverty were common, corruption was rare and the incidence of drugs, prostitution, and crime was limited.

Following the war, Vietnam developed high rates of birth defects, probably due to the aerial spraying of Agent Orange and other chemical herbicides during the war. The U.S. military sprayed these defoliants on forests and crops to help expose the hiding places of Communist forces. As a consequence, innumerable Vietnamese were exposed to extremely toxic byproducts known as dioxins, which have been associated with severe birth defects and certain rare cancers in humans. Toxins that leaked into croplands and rivers around the sprayed areas also had long-term effects on the food supply of the country as a whole. Tests conducted after the war showed that considerable levels of dioxins were present in fish, a staple of the Vietnamese diet, and in milk from nursing mothers.

Land mines from the war also posed a significant problem. Concealed by both U.S. and Communist forces, land mines continued to kill and cripple people after the war. From the end of the war in 1975 to 2005, more than 58,000 Vietnamese were killed by land mines—more than all the U.S. servicemen who died during the war. See also Mine (Warfare).

Social problems have increased since the economic reforms of 1986. Corruption has escalated as increasing amounts of money circulate through society. Unemployment is also on the rise, especially among young people. Drug addiction and alcoholism are becoming serious problems; prostitution is rampant, especially in urban areas; and incidents of acquired immunodeficiency syndrome (AIDS) have increased in Vietnam. Many of these social ills may be inevitable consequences of the modernization process. However, they represent a serious challenge to a government determined to bring about economic development without the accompanying problems of social and political instability.

I.

Social Services

Before the Communist era, the government relied on the family network to care for the sick and elderly and to provide other social benefits to family members. Under Communism, the state assumed responsibility for some of these benefits through collective farms and state-run industries that provided for the care and welfare of their employees. After the economic reforms of 1986, which essentially dismantled collective farms, farmers were expected to provide their own savings to cover the expenses of illness or retirement. People in the emerging private sector had to do the same.

Although the government has reduced benefits in certain areas, it still lacks the resources to deal with many of the other social needs of the population. As much as one-third of the workforce in rural areas is underemployed, and an estimated one-half of the rural population lives in poverty. At the same time, the availability of health care is declining.