The Vietnamese value system is based on four basic tenets: allegiance to the family, yearning for a good name, love of learning, and respect for other people. These tenets are closely interrelated.

Allegiance to the family

The most important factor in the value system of the Vietnamese is, no doubt, the family. The family is the center of the Vietnamese common man's preoccupation and the backbone of Vietnamese society. By virtue of the principle of collective and mutual responsibility, each individual strives to be the pride of his family.

Misconduct of an individual is blamed not only on himself, but also on his parents, siblings, relatives, and ancestors. Likewise, any success or fame achieved by an individual brings honor and pride to all members of his family. The Vietnamese child is taught from early childhood to readily forget himself for the sake of his family's welfare and harmony. Central to the concept of family is the obligation of filial piety which is considered the most essential of all virtues in Vietnamese society. The child is expected to be grateful to his parents for the debt of birth, rearing and education. He is taught to to think of his parents and ancestors first, even at his own expense, to make sacrifices for his parents' sake, to love and care for them in their old age. The Vietnamese man who lacks filial piety is looked down upon and ostracized not only by his own family but also by the community.

The profound love for and attachment to the family is extended to the physical setting in which the family is located: the native village. The dearest wish of the Vietnamese common man is, as a proverb puts it, to die in his own native village and amidst his own folk "as a leaf which leaves the branch to fall down on the ground at the foot of the tree" (lá røng vŠ ci). The native village is not only the place where he was born and brought up and where his parents and family live but also a place where his ancestors are buried. Many Vietnamese, especially people in the rural areas, never move out of their native villages or provinces. This deep attachment to the native village explains the lack of horizontal mobility in Vietnamese society.

Concept of "good name"

The value that the Vietnamese placed on the concept of "good name," or more precisely "fragrant name" (danh thÖm), cannot be underestimated. To the Vietnamese, a good name is better than any material possession in this world. By securing a good name for himself, a man can command respect and admiration from his fellow countrymen. A rich and powerful person with a bad reputation is looked down upon, while a poor man with a good name is respected. It is believed that the best thing that a man can leave behind once he has departed from this world and by which he will be remembered is a good reputation. "After death, a tiger leaves behind his skin, a man his reputation," says a proverb. The desire to have a good name, not only in his life time but also after death, betrays the deep aspiration of the Vietnamese to survive the disintegration of his corporeal frame after death in the memory of his progeny and community.

A man with a bad name will be disclaimed by his fellow countrymen and become a disgrace to his family. He will lose face, which is a terrible thing in an immobile society where almost everybody knows everybody else in the community. To acquire a good name, a man must avoid all words and actions which damage his dignity and honor. There are three ways by which he can acquire a good name: either by heroic deeds; by intellectual achievements; or by moral virtues. Leading a virtuous life is the easiest and surest path to a good name for there are few opportunities in our everyday life to be heroic and few people are endowed with exceptional intellectual qualities. The virtues most cultivated are the sense of honor, honesty, righteousness, modesty, generosity, and disdain for material gains, virtues most extolled by the Confucian doctrine. In view of the strong solidarity of the Vietnamese family, it is not surprising to know that the Vietnamese strives for a good name not only for himself but also for his parents and children.

Love of learning

The Vietnamese common man seems to have a great love for knowledge and learning. He seems to have particular respect and admiration for learned people. Like the virtuous man, the learned man enjoys great prestige in Vietnamese society. Often, they are the one and same man. The Vietnamese conceives that knowledge and virtues are but the two complementary aspects of the ideal man.

Memorial of ancient scholars in Hanoi
People associated with knowledge and learning (scholars, writers and teachers) have always been highly respected, not only by the students but also by parents and people from all walks of life.

Learning is considered more valuable than wealth and material success. Rich people who are not educated are often looked down upon by other people and they themselves feel inferior to learned people who are poor. In the traditional social system the scholar ranked first, before the farmer, artisan, and tradesman. Even nowadays, the learned man is held in high esteem and respect. The love of learning does not spring from purely disinterested motives. The lure of prestige and the prospect of improved social status are among the strongest incentives to the pursuit of knowledge. Education represents the essential stepping stones to the social ladder and to good job opportunities . It is the prime force of vertical mobility in Vietnamese society.

Concept of respect

The Vietnamese common man is expected to show respect to people who are senior to him in age, status, or position. At home, he should show respect to his parents, older siblings, and older relatives. This is expressed by obedience in words and action. Respect is part of the concept of filial piety.

Outside the family, respect should be paid to elderly people, teachers, clergymen, supervisors and employers, and people in high positions. Learned and virtuous people enjoy special respect and admiration. But respect is not a one-way behavior. The Vietnamese common man also expects other people to show respect to him, by virtue of his age, status, or position. Special respect is gained by leading a virtuous life, by accomplishing certain heroic deeds or by achieving a high degree of intellectuality.

Respect is expressed by specific behaviors and linguistic devices inherent in the Vietnamese language. It is one of the essential factors in the value system of the Vietnamese people.

F our thousand years ago, Vietnamese people were building stilt houses similar to those in use today. Suited to flood-prone plains and to steep mountain slopes, these houses remain popular among many of Vietnam's 54 different ethnic groups.

On the lower level of a Thai house, the family entertains guests, cooks and weaves.

As well as being somewhere to eat, entertain and sleep, a stilt house is where a family worships its ancestors and works at tasks like weaving and embroidery. The most important room is the kitchen, which is usually set in the center of the house and serves as a meeting place where the family gathers at the end of the day.

Stilt houses are made from wood, bamboo, cane, or rattan. A traditional stilt house typically has an area for drying rice, set one or two steps below the main level. The area under the house is either unused or used as a pen for livestock.

Tay and Nung people in northwestern Vietnam (including Lang Son and Cao Bang) typically build their stilt houses up against a slope. Ideally, the front of the house should overlook fields; close views of mountains, rivers and forests are avoided. The Tay and Nung believe that a mountain peak is like an arrow, which, if pointed at a house, might injure its residents. Trees, meanwhile, are associated with fierce beasts, and thought to bring bad luck to livestock. Nearby streams are thought to cause money to flow away from a house.

Xa pho ethnic minority's stilt house

Tay and Nung houses are usually narrow in front and supported by seven or nine rows of columns running along the sides. Villages typically consist of houses set parallel to each other along a hillside.

Since Viet people traditionally lived on flat, spacious plains, their stilt houses are wider. A typical Viet stilt house has two staircases on the left and right sides. The walls are made from thin boards. The roof rests on one or two pillars and two beams. The right side of the house is used for worship, entertaining guests and the men's quarters, while the left side is reserved for women

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Muong ethnic minority's stilt house

Muong people build stilt houses that include characteristics of Viet, Tay and Nung houses, while Thai people have a very distinctive house style. All houses in a Thai village face high mountains and forests, since this view is thought to increase vitality. It is considered unlucky to build a house facing a gap between two mountain peaks.

Like other groups, the Thai position their houses facing north to south. They divide the living space into two: a higher level, restricted to family members, is used for worship, relaxation, and sleep; the lower level is where the family entertains guests, cooks and weaves. There are two doors and two covered porches. The left-hand door is called chan and the right-hand door is called quan. Family members may use both doors, but visiting women must use the chan door, while visiting men must use the quan door.

A new son-in-law sleeps in the right porch, which is called the tang quan. The left porch, or tang chan, is used for drying rice and clothes. Thai houses have beautiful windows, measuring 60cm by 100cm, set close to the floor in the front wall. The roofs are highly distinctive in that they are comprised of four panels. Two flat panels are linked by curved gables over the porches.

Central Highlands rong house

Bana, Xedang, and Giarai people living in Vietnam's Tay Nguyen (Central Highlands) build huge stilt houses known as rong. The roof of a rong is incredibly steep and tall, like the blade of a hole. In front of a rong stands a balcony. These stilt houses serve as communal halls.

The Ede, a matriarchal group in Dak Lak province, live in stilt longhouses. The homeowners' bedroom faces east, while the guest room faces west. The roof is highly unusual in that it is trapezoid-shaped, with the longer end at the bottom.

This roof is supported by columns and extends from one to one-and-a-half meters in the front and back.

The interior is equally strange, as the roof is so tan and narrow. Most of the house is taken up with the living room, supported by four columns: the master column, guest column, drum column and gong column. Guest seating entails benches made from old trees, 27 to 30 meters in length, which are intricately carved.

Whatever their style and size, Vietnam's traditional stilt houses complement their natural settings. Simple and unimposing, these houses reflect the unique cultures of Vietnam's diverse ethnic groups.

According to the old custom, after checking the family annals, avoiding the profanation of taboo names (name of a child is same as the name of ancestors); the newborn child is officially given a name. In case of the name of the child is similar the name of ancestors, it has to be changed.

The ceremony of announcement name of a child to ancestor is very simple. It is needed only incense, betel and a glass of wine. Normally this ceremony is organized annual in ancestor death anniversary. All children which are born in each year are invited to announce their name at once. The order of each name in family annals is sorted by year. There are number of forms which are used to record the name but all of them contain the following information: name, parent, generations, branch of family, first-born child or not, date of birth and the date of recording this information.

In Vietnamese viewpoint, the daughter is the child of her husband family so her name is not recorded in family annals. But after The August Revolution, some families abolished that injustice, the name daughter is recorded on family annals