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Vietnamese Museum of Ethnology, Hanoi

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  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-01.jpg
  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-02.jpg
  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-03.jpg
  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-04.jpg
  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-05.jpg
  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-06.jpg
  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-07.jpg
  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-08.jpg
  • One of the most characteristic tangible cultural heritages of the Cham and also one of the most sensitive to change is their house. The Cham build their houses on the ground and arrange them in orderly rows. Their houses are surrounded by a garden with a wall or hedge. The doors open to the south-west or between. The architectural style is similar to that of the Viet with walls made of brick or a mixture of lime and shells, and covered with tiles or thatch. Houses of more than one storey are rare. In certain localities, houses on stilts are found but the floor is only 30 cm above the ground. The rooms of Cham houses are arranged according to a particular order: the sitting room, rooms for the parents, children, and married women, the kitchen and ware- house (including the granary), and the nuptial room for the youngest daughter. This arrangement reflects the break-up of the matrilineal extended family system among the Cham. The Cham living in Ninh Thuan and Binh Thuan believe that they have to perform certain religious rituals before the building of a new house, particularly praying for the Land God and asking for his permission to cut down trees in the forest. A ritual is also held to receive the trees when they are transported to the village. A ground-breaking ceremony called phat moc is also held. The precinct of the Cham traditional house is the residence site of a Cham family. It is an assembly of several houses with different functions and these houses relate closely with each others.
    Vietnamese-Museum-of-Ethnology-09.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-10.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-11.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-12.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-13.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-14.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-15.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-16.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-17.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-18.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-19.jpg
  • The long house and the matrilineal family The long house is the residence of a great matrilineal family. Traditionally, the house accommodates the families of daughters and grand daughters who were the descendants of one mother. Before the middle of the 20th century, there were dozens of families living in the long house. The whole family worked together and shared rice and other food. Property was held in common and customary law of the Ede stipulated that the property should be managed by the household's most senior woman. After marriage, a son would reside in this wife's house but still retain a special position in the families of his sisters and his nieces. The important role of women was (and continues to be) a special feature of Ede society.
    Vietnamese-Museum-of-Ethnology-20.jpg
  • Built in 1998 by Rchom Ju, Rchom Ek, Rchom Uek, Ksor Ul, and Ksor Ka-ro (Giarai Arap group), from Mrong Ngo village, Ia Ka commune, Chu Pa district, Gia Lai province. The most prominent decorations on the Giarai tomb are large wooden sculptures carved from tree trunks using adzes, cutlasses and knives. Carvings of sexually-explicit men and women and pregnant women symbolise fertility and birth. Other carvings of seated children (often placed at the four corners), animals, and everyday people are the 'servants' of the dead in the afterlife. Broken or inverted serving dishes, bottles, cups and trays, and wooden models of tools are placed inside the tomb to provide the deceased with the necessities they will need in the other world. The tomb's wooden roof is covered with a tightly plaited bamboo matting. Men join together to embellish this with delicate, curvilinear designs painted with natural red pigments. Crowning the roof is an intricately carved openwork panel depicting the rituals that accompany the tomb and its abandonment ceremony. Once the ceremony is concluded, the tomb will be abandoned to fall to pieces.
    Vietnamese-Museum-of-Ethnology-21.jpg
  • Built in 1998 by Rchom Ju, Rchom Ek, Rchom Uek, Ksor Ul, and Ksor Ka-ro (Giarai Arap group), from Mrong Ngo village, Ia Ka commune, Chu Pa district, Gia Lai province. The most prominent decorations on the Giarai tomb are large wooden sculptures carved from tree trunks using adzes, cutlasses and knives. Carvings of sexually-explicit men and women and pregnant women symbolise fertility and birth. Other carvings of seated children (often placed at the four corners), animals, and everyday people are the 'servants' of the dead in the afterlife. Broken or inverted serving dishes, bottles, cups and trays, and wooden models of tools are placed inside the tomb to provide the deceased with the necessities they will need in the other world. The tomb's wooden roof is covered with a tightly plaited bamboo matting. Men join together to embellish this with delicate, curvilinear designs painted with natural red pigments. Crowning the roof is an intricately carved openwork panel depicting the rituals that accompany the tomb and its abandonment ceremony. Once the ceremony is concluded, the tomb will be abandoned to fall to pieces.
    Vietnamese-Museum-of-Ethnology-22.jpg
  • Built in 1998 by Rchom Ju, Rchom Ek, Rchom Uek, Ksor Ul, and Ksor Ka-ro (Giarai Arap group), from Mrong Ngo village, Ia Ka commune, Chu Pa district, Gia Lai province. The most prominent decorations on the Giarai tomb are large wooden sculptures carved from tree trunks using adzes, cutlasses and knives. Carvings of sexually-explicit men and women and pregnant women symbolise fertility and birth. Other carvings of seated children (often placed at the four corners), animals, and everyday people are the 'servants' of the dead in the afterlife. Broken or inverted serving dishes, bottles, cups and trays, and wooden models of tools are placed inside the tomb to provide the deceased with the necessities they will need in the other world. The tomb's wooden roof is covered with a tightly plaited bamboo matting. Men join together to embellish this with delicate, curvilinear designs painted with natural red pigments. Crowning the roof is an intricately carved openwork panel depicting the rituals that accompany the tomb and its abandonment ceremony. Once the ceremony is concluded, the tomb will be abandoned to fall to pieces.
    Vietnamese-Museum-of-Ethnology-23.jpg
  • The communal house is the most important building in a Bahnar village. Traditionally, communal houses serve as meeting halls for the men in the village and as places where rituals, celebrations, and preparation for war or defense of the village take place. This house was built after the model of the 20th century communal house of Kon Rbang village (Vinh Quang commune, Kontum Town, Kontum Province). This model house in Kon Rbang is the only one that maintains the traditional system of building with poles and beams, which has existed for over 70 years in the Central Highlands. In order to create a traditional communal house untouched by modernization, museum researchers worked closely with villagers and consulted old photographs to better understand the traditional model. The form, size, and structure of the museum's communal house replicate those found in the village now, though the house you see here has restored many of the traditional features that have been lost in today's village houses. The roof here is made of straw rather than corrugated iron. The rafters are made of circle-shaped pieces of wood rather than square ones. The floor is made of bamboo rather than wooden planks. The stairs are rounded pieces of wood rather than cement. The wood, bamboo, rattan, and straw used for making the house were brought from the Central Highlands. The diameter of the largest poles is 60cm. The length of the beams is 14-15 m. The height of the roof is nearly 19m including the decorative frame, with each of the principal roof beams about 13m long. The 90m2 floor is elevated 3m above the ground and accessed by four sets of stairs. The Vietnam Museum of Ethnology invited 29 Bahnar people from Kon Rbang to construct the house on the museum grounds. The first poles were erected on April 26, 2003. On June 4, 2003, the house was fully completed. Visitors to the VME now have the rare opportunity of experiencing this unique architectural style first-hand and appreciating the tradition
    Vietnamese-Museum-of-Ethnology-24.jpg
  • The communal house is the most important building in a Bahnar village. Traditionally, communal houses serve as meeting halls for the men in the village and as places where rituals, celebrations, and preparation for war or defense of the village take place. This house was built after the model of the 20th century communal house of Kon Rbang village (Vinh Quang commune, Kontum Town, Kontum Province). This model house in Kon Rbang is the only one that maintains the traditional system of building with poles and beams, which has existed for over 70 years in the Central Highlands. In order to create a traditional communal house untouched by modernization, museum researchers worked closely with villagers and consulted old photographs to better understand the traditional model. The form, size, and structure of the museum's communal house replicate those found in the village now, though the house you see here has restored many of the traditional features that have been lost in today's village houses. The roof here is made of straw rather than corrugated iron. The rafters are made of circle-shaped pieces of wood rather than square ones. The floor is made of bamboo rather than wooden planks. The stairs are rounded pieces of wood rather than cement. The wood, bamboo, rattan, and straw used for making the house were brought from the Central Highlands. The diameter of the largest poles is 60cm. The length of the beams is 14-15 m. The height of the roof is nearly 19m including the decorative frame, with each of the principal roof beams about 13m long. The 90m2 floor is elevated 3m above the ground and accessed by four sets of stairs. The Vietnam Museum of Ethnology invited 29 Bahnar people from Kon Rbang to construct the house on the museum grounds. The first poles were erected on April 26, 2003. On June 4, 2003, the house was fully completed. Visitors to the VME now have the rare opportunity of experiencing this unique architectural style first-hand and appreciating the tradition
    Vietnamese-Museum-of-Ethnology-25.jpg
  • The Cotu Tomb is built for organising the second funeral and is for rich and high-ranking people in the Cotu society. The coffin is excavated and put on a big, elaborately carved, tree trunk. Carvings of water buffalo heads, which are blackened with colour made from wood charcoal, brown tuber and sugarcane juice, represent a buffalo sacrifice in the funeral and are also symbols of property. Carved figures, such as iguanas, tring birds, fern leaves, atut leaves or sadly sitting figures are common decorations in Cotu tombs. Each tomb can contain 4 or 5 bodies from within a family. The family grows rice, corn, bananas or sugar cane around the tomb as gifts for the dead.
    Vietnamese-Museum-of-Ethnology-26.jpg
  • The Yao Ho people traditionally built a separate granary next to the house. In the past, if the family had many fields, it usually had two or three granaries. the architecture of the  granary is that of a stilt house, with a small door large enough for a person to pass through. the floor, made or plaited bamboo, rests on four columns, and there is a bamboo roof.
    Vietnamese-Museum-of-Ethnology-27.jpg
  • The Yao Ho people traditionally built a separate granary next to the house. In the past, if the family had many fields, it usually had two or three granaries. the architecture of the  granary is that of a stilt house, with a small door large enough for a person to pass through. the floor, made or plaited bamboo, rests on four columns, and there is a bamboo roof.
    Vietnamese-Museum-of-Ethnology-28.jpg
  • The Yao Ho people traditionally built a separate granary next to the house. In the past, if the family had many fields, it usually had two or three granaries. the architecture of the  granary is that of a stilt house, with a small door large enough for a person to pass through. the floor, made or plaited bamboo, rests on four columns, and there is a bamboo roof.
    Vietnamese-Museum-of-Ethnology-29.jpg
  • The Yao Ho people traditionally built a separate granary next to the house. In the past, if the family had many fields, it usually had two or three granaries. the architecture of the  granary is that of a stilt house, with a small door large enough for a person to pass through. the floor, made or plaited bamboo, rests on four columns, and there is a bamboo roof.
    Vietnamese-Museum-of-Ethnology-30.jpg
  • This house was built in 1984 by father of the last owner, Mr. Thao Phang Khay (born in 1972), of De Cho Chua A village, Pung Luong commune, Mu Cang Chai district, Yen Bai province. This was the home of a family of four. Hmong houses are built of wood, directly on the ground. For the flower Hmong of Mu Cang Chai, the wood must be that of the po mu tree (visible growing behind this house). House-building is men's work. Only axes and knives are used as tools, and all of the pieces are lashed together. This house was reconstructed at the museum in six days in 1999, by a group of seven Hmong villagers.
    Vietnamese-Museum-of-Ethnology-31.jpg
  • This house was built in 1984 by father of the last owner, Mr. Thao Phang Khay (born in 1972), of De Cho Chua A village, Pung Luong commune, Mu Cang Chai district, Yen Bai province. This was the home of a family of four. Hmong houses are built of wood, directly on the ground. For the flower Hmong of Mu Cang Chai, the wood must be that of the po mu tree (visible growing behind this house). House-building is men's work. Only axes and knives are used as tools, and all of the pieces are lashed together. This house was reconstructed at the museum in six days in 1999, by a group of seven Hmong villagers.
    Vietnamese-Museum-of-Ethnology-32.jpg
  • This house was built in 1984 by father of the last owner, Mr. Thao Phang Khay (born in 1972), of De Cho Chua A village, Pung Luong commune, Mu Cang Chai district, Yen Bai province. This was the home of a family of four. Hmong houses are built of wood, directly on the ground. For the flower Hmong of Mu Cang Chai, the wood must be that of the po mu tree (visible growing behind this house). House-building is men's work. Only axes and knives are used as tools, and all of the pieces are lashed together. This house was reconstructed at the museum in six days in 1999, by a group of seven Hmong villagers.
    Vietnamese-Museum-of-Ethnology-33.jpg
  • This house was built in 1984 by father of the last owner, Mr. Thao Phang Khay (born in 1972), of De Cho Chua A village, Pung Luong commune, Mu Cang Chai district, Yen Bai province. This was the home of a family of four. Hmong houses are built of wood, directly on the ground. For the flower Hmong of Mu Cang Chai, the wood must be that of the po mu tree (visible growing behind this house). House-building is men's work. Only axes and knives are used as tools, and all of the pieces are lashed together. This house was reconstructed at the museum in six days in 1999, by a group of seven Hmong villagers.
    Vietnamese-Museum-of-Ethnology-34.jpg
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