Lampiran 1: Acuan Penggolongan Kelas Restoran

xvi Lampiran 1: Acuan Penggolongan Kelas Restoran (sambungan)

xvii Lampiran 1: Acuan Penggolongan Kelas Restoran (sambungan)

xviii Lampiran 1: Acuan Penggolongan Kelas Restoran (sambungan)

xix Lampiran 1: Acuan Penggolongan Kelas Restoran (sambungan)

xx Lampiran 1: Acuan Penggolongan Kelas Restoran (sambungan)

xxi Lampiran 1: Acuan Penggolongan Kelas Restoran (sambungan)

xxii Lampiran 1: Acuan Penggolongan Kelas Restoran (sambungan)

xxiii Lampiran 1: Acuan Penggolongan Kelas Restoran (sambungan)

xxiv Lampiran 2: Daftar Rumah Makan di Plasa Tunjungan

DATA KOMPETITOR DI PLASA TUNJUNGAN

No. LT. NAMA TEMPAT JENIS KETERANGAN (RESTO/CAFÉ/BAKERY/ICE CREAM) MAKANAN PLASA TUNJUNGAN 1 01. LG AW Fast Food 02. LG TEXAS Fast Food 03. LG DUNKIN DONUTS PT III-I 04. UG Mc. DONALD Fast Food 05. 4 MON CHERI ICE CREAM 06. PURI GARDEN RESTORAN 07. MIE KEMBANG JEPUN 08. ES TELER 77 09. NEW SINGAPORE STEAMBOAT (S’PORE) KHAS 10. 5 PIZZA HUT (ITALIA) KHAS 11. NEW FAJAR RESTAURANT (CHINESE) KHAS 12. TOP NOODLE HOUSE (CHINESE) KHAS 13. WINDA GRILL STEAK HOUSE 14. DEPOT 3.6.9 15. AYAM GORENG CIANJUR PLASA TUNJUNGAN 2 01. LG KFC Fast Food 02. HOLLAND BAKERY 03. TIRAMISU CAKE SHOP 04. 3 CAFÉ EXCELSO 05. 3 ROTI BUANA GEROBAK 06. 5 RM. KAPAU (PADANG) KHAS PT II-III 07. LINKAFE 08. SATAY HOUSE 09. FAJAR STEAMBOAT RESTAURANT KHAS 10. MARINA INDONESIAN SEAFOOD GRILL 11. RESTORAN SAKURA (SPCL. TEPPAN JPG.) KHAS 12. MIE HOT PLATE TOP NOODLE HOUSE 13. ANNA PASTRIES 14. CITY BEAT CAFÉ MINUMAN 15. HONGKONG NOODLE MIE HOT POT + BBQ PLASA TUNJUNGAN 3 01. LG KFC Fast Food 02. KATSUYA JAPANESE FAST FOOD KHAS 03. ES TELER 77 04. TEK-TEK 05. BASKIN ROBBINS ICE CREAM 2 OUTLET 06. CIMO CIMI Fast Food PT III-I 07. CHER AMI COFFE SHOP PT III-I 08. 5-6 GEROBAK baskin, miss potatoes, dll GEROBAK 09. 1 CAFÉ TOSCANA 10. 2 CAFÉ EXCELSO 11. 4 JASMINE ICE CREAM + PASTRIES 12. 5 JIMBARAN IKAN BAKAR 13. BONNET BAKERY

xxv No. LT. NAMA TEMPAT JENIS KETERANGAN (RESTO/CAFÉ/BAKERY/ICE CREAM) MAKANAN 14. POPEYES CHICKEN + SEAFOOD Fast Food 15. SELERA SUROBOYO PUJASERA 16. DUNDEE FRIED CHICKEN Fast Food 17. Quickly tea MINUMAN 18. 5 TEXAS CHICKEN Fast Food 19. YEUNG’S LOTUS EXPRESS (CHINESE) KHAS 20. AYAM GORENG MAMA 21. MIE KWETIAW + MIE HOT PLATE 22. KELLY’S CAJUN GRILL (CHINESE) KHAS 23. IWAKE (INDONESIA) KHAS 24. DONER KEBAB 25. LAI KIE (YANG TAU FU SINGAPORE) KHAS 26. MIE BAKOM (INDONESIA) KHAS 27. AW Fast Food 28. Mc. DONALD Fast Food 29. NEW ZEALAND NATURAL (ICE CREAM) 30. D’CREPES 31. PLASS M (ANEKA ES + SARI BUAH) MINUMAN 32. TIME SPOT (Pizza, Calzone, Sandwich) 33. LOLLY POP ( ICE CREAM, PERMEN, DLL) 34. COMETZ PEARL SHAKES MINUMAN 35. DELI & DELI (OVEN FRESH BAKERY) 36. KANTIN BIOSKOP 37. MAYASARI WAROENG TOENDJOENGAN 38. JUICE IDEM 39. MASAKAN KHAS AMPEL BU NUR IDEM 40. 33 MIE KERITING + KWETIAW GORENG IDEM 41. AYAM PENYET PENELEH IDEM 42. DPT. BALIWERTI (PEMPEK PALEMBANG) IDEM 43. SOTO MADURA GUBENG POJOK IDEM 44. MIE KLUNTUNG PAK MO & SOTO AYAM IDEM IMAM BONJOL PAK MAN 45. GUDEG PECEL BU HAR (CBG. SULUNG) IDEM 46. LONTONG MIE ASRI (CAB. PS. ATOM) IDEM 47. BAKSO PAK KUS IDEM SS BABAT GONGSO SEMARANG 48. RUJAK CINGUR SK CIRCUS 49. PEMPEK (CAB. NIRWANA EKSEKUTIF) CIRCUS PLASA TUNJUNGAN 4 01. 1 DOME 02. 2 NEW ZEALAND NATURAL CAFÉ 03. 3 CAFÉ EXCELSO 04. 4 FIRST CAFÉ (NESCAFE) 05. 5 ARUMANIS CAFÉ ( INDONESIAN KHAS FOOD/TRAD. SNACK) 06. SOLARIA VARIAN 07. SAKAE SUSHI (JEPANG) KHAS 08. LOLLIPOP Tea Zone 09. IL GELATO ITALIAN ICE CREAM 10. SAIGON NOODLE (VIETNAM) KHAS 11. LG HAAGEN DAZ ( ICE CREAM ) SOGO 12. SOGO BAKERY IDEM 13. BASKIN ROBBINS IDEM

xxvi 14. JELLY KONNYAKU IDEM 15. QUIK….QUIK ( MINUMAN) IDEM 16. SPICE GARDEN PUJASERA IDEM

xxvii Lampiran 3: Daftar Rumah Makan dan Bar yang Terdaftar pada Disparta

xxviii Lampiran 3: Daftar Rumah Makan dan Bar yang Terdaftar pada Disparta (sambungan)

xxix Lampiran 4: Daftar Rumah Makan dan Bar yang Belum Terdaftar pada Disparta

xxx Lampiran 4: Daftar Rumah Makan dan Bar yang Belum Terdaftar pada Disparta (sambungan)

xxxi Lampiran 4: Daftar Rumah Makan dan Bar yang Belum Terdaftar pada Disparta (sambungan)

xxxii Lampiran 5: Daftar Restoran yang Ijin Usahanya di Keluarkan oleh Pusat / Tingkat 1

xxxiii Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei

LAPORAN HASIL KUESIONER TERHADAP KONSUMEN ‘Saigon Noodle Restaurant’ (Kuesioner dibagikan kepada 50 orang konsumen) a. Jenis Kelamin - Laki-laki : 23 orang (46%) - Perempuan : 27 orang (54%) b. Usia - 16-20 : 8 orang (16%) - 21-25 : 19 orang (38%) - 26-30 : 14 orang (28%) - 31-35 : 4 orang (8%) - 36-40 : 1 orang (2%) - 41-45 : 1 orang (2%) - 46-50 : 1 orang (2%) - >51 : 2 orang (4%) c. Pekerjaan - Pelajar : 2 orang (4%) - Mahasiswa : 21 orang (42%) - Wiraswasta : 13 orang (26%) - Ibu rumah tangga : 8 orang (16%) - Pegawai swasta : 5 orang (10%) - Lain-lain (konsultan) : 1 orang (2%) d. Pendidikan - SMP : 1 orang (2%) - SMU : 8 orang (16%) - Perguruan Tinggi : 41 orang (82%) e. Pendapatan - < Rp. 500.000 : 6 orang (12%) - Rp. 500.000-1.000.000 : 18 orang (36%)

xxxiv Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Rp. 1.000.000-2.000.000 : 10 orang (20%) - Rp. 2.000.000-3.000.000 : 4 orang (8%) - Rp. 3.000.000-4.000.000 : 3 orang (6%) - > Rp. 4.000.000 : 9 orang (18%) f. Wilayah tempat tinggal - Surabaya Pusat : 6 orang (17,1%) - Surabaya Timur : 17 orang (48,6%) - Surabaya Selatan : 8 orang (22,9%) - Surabaya Barat : 4 orang (11,4%) - Surabaya Utara : -

MEDIA 01. Stasiun radio yang paling sering didengar: - Suara Surabaya: 17 orang (24,3%) - Global : 20 orang (28,6%) - Istara : 4 orang (5,7%) - Merdeka : 5 orang (7,1%) - EBS : 6 orang (8,6%) - Wijaya : 5 orang (7,1%) - Mercury : 4 orang (5,7%) - Lain-lain* : 9 orang (12,9%) * Hardrock, De vina, Pass, Sangkakala, dan Salvatore 02. Mendengarkan radio pada pukul: - <6 : 3 orang (5%) - 6-9 : 10 orang (16,7%) - 9-12 : 14 orang (23,3%) - 12-15 : 8 orang (13,3%) - 15-19 : 13 orang (21,7%) - 19-22 : 10 orang (16,7%) - >22 : 2 orang (3,3%)

xxxv Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

03. Majalah yang paling sering di baca: - Kosmopolitan : 14 orang (16,7%) - Femina : 14 orang (16,7%) - Dewi : 10 orang (11,9%) - Gadis : 4 orang (4,7%) - Kawanku : 2 orang (2,4%) - Aneka : 2 orang (2,4%) - Female : 1 orang (1,2%) - Look : 1 orang (1,2%) - Music : 2 orang (2,4%) - Motor : 4 orang (4,8%) - Hai : 1 orang (1,2%) - Matra : 4 orang (4,7%) - Health today : 4 orang (4,7%) - Info bisnis : 2 orang (2,4%) - Info Komputer : 2 orang (2,4%) - Tidak ada : 2 orang (2,4%) - Lain-lain* : 15 orang (14,3%) ? Intisari, Cosmo girl, Selular, Otomotif, Tempo, komik, Cosmopolitan USA, Her World, Bola. 04. Koran yang paling sering dibaca: - Jawa Pos : 44 orang (75,9%) - Surabaya Post : 3 orang (5,2%) - Kompas : 5 orang (8,6%) - Surya : 5 orang (8,6%) - Bisnis Indonesia : 1 orang (1,7%)

HABIT 01. Konsumen sering makan diluar rumah: - Ya : 43 orang (86%) - Restoran : 29 orang (42%)

xxxvi Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Café : 15 orang (21,7%) - Depot : 20 orang (29%) - Kantin : 5 orang (7,2%) - Tidak : 7 orang (14%) 02. Dalam satu minggu konsumen makan di luar rumah: - 1-3 kali : 21 orang (42%) - 4-6 kali : 15 orang (30%) - >6 kali : 14 orang (28%) 03. Alasan konsumen makan di luar rumah: - Tidak masak : 14 orang (22,9%) - Bosan makanan rumah : 11 orang (18%) - Lagi jalan-jalan di plasa : 23 orang (37,7%) - Liburan : 4 orang (6,6%) - Lain-lain* : 9 orang (14,7%) * Makan siang istirahat kantor, diajak teman, dan anak kos. 04. Pertimbangan konsumen dalam memilih menu: - Menu favorit : 18 orang (36%) - Menu khas restoran : 13 orang (26%) - Coba menu baru : 16 orang (32%) - Lain-lain : 3 orang (6%) 05. Menu favorit konsumen: - Fast food : 15 orang (17,6%) - Chinese food : 29 orang (34%) - Italian food : 7 orang (8,2%) - European food : 6 orang (7,1%) - Indonesian food : 19 orang (22,3%) - Japanese food : 6 orang (7,1%) - Singaporean food : 3 orang (3,5%) 06. Konsumen sering makan saat di pusat perbelanjaan: - Ya : 47 orang (94%) - Plasa Tunjungan : 42 orang (65,6%)

xxxvii Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Mal Galaxi : 18 orang (28,1%) - Delta Plasa : 2 orang (3,1%) - Lain-lain* : 2 orang (3,1%) * Atoom - Tidak : 3 orang (6%) 07. Pertimbangan dalam memilih restoran saat di pusat perbelanjaan: - Menu yang disajikan : 25 orang (29,4%) - Harga terjangkau : 12 orang (14%) - Coba makan di restoran dengan menu baru : 11 orang (12,9%) - Tempat yang nyaman : 24 orang (28,2%) - Pelayanan yang baik : 12 orang (14,1%) - Semua penting : 1 orang (1,2%) 08. Restoran favorit konsumen di Plasa Tunjungan: - TOP Noodle House : 12 orang (16%) - Marina : 4 orang (5,3%) - Kentucky : 2 orang (2,67%) - Pizza Hut : 5 orang (6,67%) - New Fajar : 6 orang (8%) - Food Court : 8 orang (10,7%) - Mc. Donald : 7 orang (9,3%) - Mie Bakom : 1 orang (1,3%) - Cajun Grill : 1 orang (1,3%) - 369 : 4 orang (5,3%) - Linkafe : 2 orang (2,7%) - Steamboat : 2 orang (2,7%) - Excelso café : 3 orang (4%) - Sakae Sushi : 6 orang (8%) - Saigon Noodle : 4 orang (5,3%) - Katsuya : 1 orang (1,3%) - Jimbaran : 2 orang (2,7%) - Warung Suroboyo : 1 orang (1,3%)

xxxviii Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Waroeng Toendjoengan: 1 orang (1,3%) - Popeye’s : 1 orang (1,3%) - Spice Garden : 1 orang (1,3%) - Mie Hot Plate : 1 orang (1,3%) - Tidak ada : 3 orang (4%) 09. Kelebihan dari restoran favorit konsumen: - Hidangan enak : 40 orang (59,7%) - Harga terjangkau : 11 orang (16,4%) - Tempat nyaman : 9 orang (13,4%) - Pelayanan baik : 6 orang (9%) - Lain-lain* : 1 orang (1,5%) * Pilihan banyak. 10. Hal yang dirasa kurang oleh konsumen dari restoran favoritnya: - Mahal : 13 orang (34,2%) - Tempat kurang nyaman : 9 orang (23,7%) - Pelayanan kurang baik : 10 orang (26,3%) - Lain-lain* : 6 orang (15,8%) * Makanan tidak sehat, tempat tidak bebas rokok, menu kurang variatif, tidak ada. 11. Jika ada restoran baru dengan hidangan jenis baru, apa konsumen mau mencoba: - Ya : 46 orang (92%) - Tidak : 4 orang (8%) Alasan: - Cari alternatif baru yang enak: 1 orang (6,7%) - Ingin tahu : 13 orang (86%) - Takut tidak enak : 1 orang (6,7%)

‘Saigon Noodle restaurant’ 01. Konsumen tahu tentang ‘Saigon Noodle Restaurant’ dari:

xxxix Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Teman : 12 orang (24%) - Saudara : 3 orang (6%) - Waktu jalan-jalan : 34 orang (68%) - Papan nama : 1 orang (2%)

02. Menu pilihan konsumen ‘Saigon Noodle Restaurant’: a. Konsumen sudah pernah makan di ‘Saigon Noodle Restaurant’ , menu favoritnya: - Kwe tiaw ala Saigon : 4 orang (11,8%) - Mie Kuah Vietnam : 9 orang (26,5%) - Nasi Ayam bakar BBQ : 10 orang (29,4%) - Es 3 warna : 4 orang (11,8%) - Kopi ala saigon : 1 orang (2,9%) - Lain-lain* : 6 orang (17,6%) * Nasi Goreng, Salad ayam, Nasi cumi goreng saus pedas, Es merah delima, Es puding lengkeng.

b. Konsumen pertama kali makan di ‘Saigon Noodle Restaurant’, menu pilihannya: - Kwe tiaw ala Saigon : 6 orang (23,1%) - Mie Kuah Vietnam : 10 orang (38,5%) - Nasi Ayam bakar BBQ : 5 orang (19,2%) - Es 3 warna : - - Kopi ala saigon : - - Lain-lain* : 5 orang (19,2%) * Nasi goreng seafood, nasi cumi goreng saus pedas.

03. Konsumen makan di ‘Saigon Noodle Restaurant’ bersama: - Sendiri : 1 orang (2%) - Keluarga : 23 orang (46%) - Pacar : 10 orang (20%)

xl Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Teman : 16 orang (32%)

04. Menurut konsumen, kelebihan dari ‘Saigon Noodle Restaurant’: - Menu : 27 orang (38%) - Pelayanan : 19 orang (26,8%) - Suasana : 25 orang (35,2%)

05. Menurut konsumen, nama menu perlu diubah: - Ya : 15 orang (30%) - Tidak : 35 orang (70%)

06. Menurut konsumen, ‘Saigon Noodle Restaurant’ perlu melakukan kegiatan promosi: - Ya : 41 orang (82%) - Tidak : 9 orang (18%) Media: - Billboard : 4 orang (8%) - Cetak : 22 orang (44%) - Radio : 14 orang (28%) - Merchandising: 9 orang (18%) - Lain-lain* : 1 orang (2%) * Selebaran

07. Saat konsumen masuk ‘Saigon Noodle Restaurant’ memperhatikan papan nama: - Ya : 37 orang (74%) - Tidak : 13 orang (26%)

08. Logo dari ‘Saigon Noodle Restaurant’: - Baik : 46 orang (92%) -

xli Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Kurang Baik : 4 orang (8%)

09. Kesan konsumen terhadap ‘Saigon Noodle Restaurant’: - Baik/bagus :18 orang (41,9%)

- Lumayan : 8 orang (18,6%) - Menarik : 3 orang (8,8%) - Makanan enak : 4 orang (9,3%) - Pelayanan baik : 1 orang (2,3%) - Suasana nyaman, hangat, bersih, interior bagus : 7 orang (16,3%) - Harga agak mahal : 1 orang (2,3%) - Porsi sedikit : 1 orang (2,3%)

10. Saran/kritik konsumen terhadap ‘Saigon Noodle Restaurant’: - Banyak promosi : 10 orang (33,3%) - Tambah menu : 4 orang ( 13,3%) - Fasilitas lebih baik : 5 orang (16,7%) - Pelayanan ditingkatkan : 6 orang (20%) - Rasa makanan kurang khas : 3 orang (10%) - No comment : 2 orang (6,7%)

Analisa Hasil Kuesioner Dari hasil survei terhadap 50 orang yang mewakili konsumen ‘Saigon Noodle Restaurant’ dapat disimpulkan bahwa: - Konsumen dari ‘Saigon Noodle Restaurant’ adalah laki-laki dan perempuan dengan usia yang variatif, mulai dari 16-60 tahun yang didominasi oleh anak muda dan dewasa muda (21-30 tahun). - Konsumen terdiri dari pelajar, mahasiswa, wiraswastawan, pegawai swasta, ibu rumah tangga, dan konsultan.

xlii Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Konsumen dari ‘Saigon Noodle Restaurant’ adalah kalangan menengah keatas. Hal ini dapat dilihat dari pendapatan per bulan mulai dari Rp. 500.000-diatas Rp. 4.000.000. - Konsumen dari ‘Saigon Noodle Restaurant’ tidak hanya dari wilayah Surabaya Pusat saja, tetapi juga dari seluruh wilayah Surabaya. - Stasiun radio di Surabaya yang paling banyak didengarkan oleh konsumen adalah radio Global dan Suara Surabaya. Biasanya konsumen mendengarkan radio paling banyak pada pukul 9-12, selain itu pukul 15-19, 6-9, dan 19-22. - Majalah yang paling sering dibaca adalah Kosmopolitan, Femina, Dewi. - Surat kabar yang paling sering dibaca oleh konsumen adalah Jawa Pos. - Konsumen dari ‘Saigon Noodle Restaurant’ adalah mereka yang sering makan di luar rumah biasanya di restoran, depot dan kafe. Dalam 1 minggu konsumen makan diluar 1-3 kali , banyak juga yang 4-6 kali bahkan ada yang lebih dari 6 kali. Alasan mereka makan diluar rumah sangat variatif, paling banyak karena lagi jalan-jalan di plasa, yang lainnya adalah karena tidak masak, bosan makanan rumah, makan siang saat kerja dan ada yang karena anak kos jadi selalu makan di luar rumah. - Saat makan di luar rumah ada beberapa pertimbangan dari konsumen dalam memilih menu, yang terutama adalah menu favorit konsumen, yang lainnya adalah mencoba menu baru yang disediakan oleh restoran dan menu khas dari restoran tersebut. - Menu ter-favorit konsumen adalah Chinese food, yang lainnya adalah Indonesian food dan fast food. - Konsumen dari ‘Saigon Noodle Restaurant’ adalah mereka yang sering makan saat di pusat perbelanjaan dan pusat perbelanjaan yang paling sering mereka kunjungi adalah Plasa Tunjungan. - Konsumen mempunyai pertimbangan-pertimbangan saat akan memilih restoran/rumah makan yang akan mereka datangi, antara lain menu yang disajikan oleh restoran/rumah makan tersebut, berikutnya adalah tempat, dimana konsumen menyukai tempat yang nyaman sehingga mereka dapat menikmati

xliii makanan mereka. Harga yang terjangkau dan pelayanan yang baik juga merupakan pertimbangan mereka, sebab apabila menu sudah tepat tetapi harga sangat mahal dan pelayanan tidak baik maka orang akan malas dan berpikir dua kali untuk memilih restoran/rumah makan tersebut. - Restoran/rumah makan favorit dari konsumen adalah Noodle House, Mc.Donald, Carousel Food Court (merupakan kumpulan dari beberapa restoran yang menyediakan berbagai macam hidangan mulai dari ice cream, es buah, C’repes, Kebab, fast food, mie, Singaporean food,dll), Sakae Sushi (menyediakan hidangan khas Jepang) dan New Fajar Restaurant (menyediakan hidangan khas Chinese food). Menurut konsumen kelebihan dari restoran/rumah makan favorit mereka adalah karena hidangannya yang enak. Sedangkan kekurangannya adalah pelayanan kurang baik dan harga yang mahal. - Konsumen dari ‘Saigon Noodle Restaurant’ adalah mereka yang suka mencoba untuk makan di restoran baru apalagi dengan menu yang baru bagi mereka. Alasan mereka suka mencoba adalah karena ingin tahu dan untuk mencari alternatif makanan baru bagi mereka. - Sebagian besar konsumen mengetahui ‘Saigon Noodle Restaurant’ saat mereka jalan-jalan di Plasa Tunjungan, tetapi ada beberapa yang diberitahu atau di ajak oleh teman mereka. - Menu favorit konsumen yang sudah pernah makan di ‘Saigon Noodle Restaurant’ adalah Mie Kuah Vietnam, Nasi Ayam Bakar Saos BBQ, dan untuk hidangan penutupnya adalah Es 3 Warna. Sedangkan konsumen yang baru pertama kali makan di ‘Saigon Noodle Restaurant’ , banyak di antara mereka yang memilih menu Mie Kuah Vietnam, Kwe Tiaw ala Saigon atau Nasi Ayam Bakar Saos BBQ. - Saat makan di ‘Saigon Noodle Restaurant’ biasanya konsumen bersama keluarga, teman atau pacar mereka jarang dari mereka yang makan sendirian. - Menurut konsumen kelebihan utama yang di miliki oleh ‘Saigon Noodle Restaurant’ adalah menu yang tersedia. Suasana yang nyaman dan pelayanan yang baik juga merupakan kelebihan dari ‘Saigon Noodle Restaurant’.

xliv Lampiran 6: Laporan Hasil Survei dan Analisa Hasil Survei (sambungan)

- Mengenai nama masing-masing menu yang disajikan, sebagian besar konsumen berpendapat tidak perlu diubah supaya lebih mudah dimengerti. Kalaupun diubah tetap diberi definisi dalam bahasa Indonesia. - Konsumen dari ‘Saigon Noodle Restaurant’ sebagian besar berpendapat bahwa ‘Saigon Noodle Restaurant’ membutuhkan suatu kegiatan promosi baik dalam bentuk iklan media cetak, iklan di radio, dan pemberian merchandising (seperti mug, gantungan kunci, notes, dll). Sedikit yang berpendapat bahwa ‘Saigon Noodle Restaurant’ perlu memasang billboard. - Saat pertama kali memasuki ‘Saigon Noodle Restaurant’ , sebagian besar konsumen selalu memperhatikan dahulu papan nama dari ‘Saigon Noodle Restaurant’. - Mengenai logo yang digunakan oleh ‘Saigon Noodle Restaurant’, menurut konsumen sudah baik, hanya sebagian kecil saja yang mengatakan logo ‘Saigon Noodle Restaurant’ kurang baik. - Konsumen mempunyai kesan yang berbeda-beda terhadap ‘Saigon Noodle Restaurant’. Tetapi sebagian besar dari mereka menjawab baik, dengan tempat yang nyaman dan hidangan yang enak. - Saran/kritik yang diberikan konsumen banyak berhubungan dengan jumlah menu dan pelayanan yang perlu di tingkatkan. Tetapi ada konsumen yang menyinggung mengenai daftar menu, dimana ‘Saigon Noodle Restaurant’ tidak memiliki daftar menu khusus dan gambar menu yang di tunjukkan dengan menggunakan neon box kurang nyaman untuk di lihat, lebih tepat apabila disediakan menu dengan foto-foto hidangan.

xlv Lampiran 7: Foto Lokasi Saigon Noodle Restaurant di Plasa Tunjungan IV lantai 5

Tampak Depan

Tampak Samping Lampiran 7: Foto Lokasi Saigon Noodle Restaurant di Plasa Tunjungan IV lantai 5 (sambungan)

Interior Dalam

Posisi Papan Nama Lampiran 7: Foto Lokasi Saigon Noodle Restaurant di Plasa Tunjungan IV lantai 5 (sambungan)

Pintu Masuk Restoran Lampiran 8: Iklan Advertorial Top Noodle House (Pesaing Utama)

Sumber: Jawa Pos, 7 April 2002

il Lampiran 9: Lokasi Pemasangan Spanduk

Jl. Basuki Rahmat (pertigaan Kombes M. Duryat)

Jl. Dinoyo (Depan Universitas Widya Mandala)

l Lampiran 9: Lokasi Pemasangan Spanduk (sambungan)

Jl. Kertajaya

Jl. A. Yani (pertigaan Margorejo)

li Lampiran 9: Lokasi Pemasangan Spanduk (sambungan)

Jl. Sumatra- Jl. pemuda (seberang Hotel Sahid)

Jl. Gubernur Suryo

lii Lampiran 9: Lokasi Pemasangan Spanduk (sambungan)

Jl. Yos Sudarso

liii Lampiran 10: Informasi tentang Internet dari Sumber Internet

http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+vn0016) Vietnam: Chinese Cultural Impact (download: 23 April 2002)

In order to facilitate administration of their new territories, the Chinese built roads, waterways, and harbors, largely with corvee labor (unpaid labor exacted by government authorities, particularly for public works projects). Agriculture was improved with better irrigation methods and the use of ploughs and draft animals, innovations which may have already been in use by the Vietnamese on a lesser scale. New lands were opened up for agriculture, and settlers were brought in from China. After a few generations, most of the Chinese settlers probably intermarried with the Vietnamese and identified with their new homeland.

The first and second centuries A.D. saw the rise of a HanViet ruling class owning large tracts of rice lands. More than 120 brick Han tombs have been excavated in northern Vietnam, indicating Han families that, rather than returning to China, had become members of their adopted society and were no longer, strictly speaking, Chinese. Although they brought Chinese vocabulary and technical terms into their new culture, after a generation or two, they probably spoke Vietnamese.

The second century A.D. was a time of rebellion in Giao Chi, Cuu Chan, and Nhat Nam, largely due to the declining quality of the Han administrators, who concentrated their energies on making their fortunes and returning north as soon as possible. Revolts against corrupt and repressive Chinese officials were often led by the Han-Viet families. The fall of the Han dynasty in China in 220 A.D. further strengthened the allegiance of the Han-Viet ruling elite to their new society and gave them a sense of their own independent political power. Meanwhile, among the peasant class there was also a heightened sense of identity fostered by the spread of Buddhism by sea from India to Vietnam by the early third century. The new religion was often adapted to blend with indigenous religions. Buddhist temples were sometimes dedicated to the monsoon season, for example, or identified with the guardian spirit of agricultural fertility. Although ruling-class Vietnamese tended to cling to Confucianism, various local rulers patronized the Buddhist religion, thus helping to legitimize their own rule in the eyes of the common people.

After the demise of the Han dynasty, the period of the third to the sixth century was a time of turbulence in China, with six different dynasties in succession coming to power. The periods between dynasties or the periods when dynasties were weak in China were usually the most peaceful in Vietnam. When dynasties were strong and interfered with local rule, the Vietnamese aristocracy engaged in a series of violent revolts that weakened China's control over its southern territory. A rebellion led by the noblewoman Trieu Au (Lady Trieu) in A.D. 248 was suppressed after about six months, but its leader earned a place in the hearts and history of the Vietnamese people. Despite pressure to accept Chinese patriarchal values, Vietnamese women continued to play an important role and to enjoy considerably more freedom than their northern counterparts.

Data as of December 1987 http://lcweb2.loc.gov/cgi-bin/query/r?frd/cstdy:@field(DOCID+vn0021) Vietnam : Renewed Chinese Influence (download: 23 April 2002)

The Ming administered the country as if it were a province of China and ruled it harshly for the next twenty years. The forced labor of its people was used to exploit Vietnam's mines and forests solely for China's enrichment. Taxes were levied on all products including salt a dietary staple. Under the Ming, Vietnamese cultural traditions, including the chewing of betel nut, were forbiddeb, men were required to wear their hair long and women to dress in the Chinese style. Vietnamese Buddhism was replaced at court by Ming-sponsored neo-Confucianism, but Ming attempts to supplant popular Vietnamese religious traditions with an officially sponsored form of Buddhism were less successful.

The Chinese impact on Vietnamese culture was probably as great, or greater, in the centuries following independence as it was during the 1,000 years of Chinese political domination. Much of China's cultural and governmental influence on Vietnam dates from the Ming period. Other aspects of Chinese culture were introduced later by Vietnamese kings struggling to bring a Confucian order to their unruly kingdom. Chinese administrative reforms and traditions, when sponsored by Vietnamese kings and aristocracy, tended to be more palatable and hence more readily assimilated than those imposed by Chinese officials. Although the Vietnamese upper classes during the Ming period studied Chinese classical literature and subscribed to the Chinese patriarchal family system, the majority of the Vietnamese people recognized these aspects of Chinese culture mainly as ideals. Less exposed to Chinese influence, the peasantry retained the Vietnamese language and many cultural traditions that predated Chinese rule. Other factors also encouraged the preservation of Vietnamese culture during the periods of Chinese rule. Contact with the Indianized Cham and Khmer civilizations, for example, widened the Vietnamese perspective Lampiran 10: Informasi tentang Internet dari Sumber Internet (sambungan) and served as a counterweight to Chinese influence. Vietnam's location on the South China Sea and the comings and goings of merchants and Buddhists encouraged contact with other cultures of South and Southeast Asia. China, itself, once it developed the port of Guangzhou (Canton), had less need to control Vietnam politically in order to control the South China

liv Sea. Moreover, the Vietnamese who moved southward into lands formerly occupied by the Cham and the Khmer became less concerned about the threat from China.

Data as of December 1987 http://www.bostonphoenix.com/boston/food_drink/dining/documents/01996659.htm

download 1 mei 2002 Pho Vietnam Fine pho for all BY ROBERT NADEAU Generally, if a restaurant’s name starts with "pho," that’s what you ought to have: pho, the beef-noodle soup of Hanoi. Reputedly named after the French pot-au-feu, the soup moved to Saigon with Catholic refugees in 1954 and then came to America with the first wave of South Vietnamese refugees in 1975.

Author Calvin Trillin had a wonderful vision of a ’50s white GI on liberty, nervously following an African-American buddy past the grimy entrance to a certain barbecue joint in Kansas City. The GI is rewarded for his liberal attitude when (hesitantly, dubiously — with common sense overcome by common decency) he reaches the counter of the greatest restaurant in the world. That’s sort of what happened to me when I hesitantly followed my convictions about ethnic dining up the steps into that first tiny storefront on Stuart Street and looked over a menu consisting entirely of soups with various choices of spare parts: tendon, tripe, flank. I remember giving up on choosing and deciding to go for the giant combination, then as now spelled "pho dac biet" with a forest of accents on almost every vowel. It probably cost $3.50. The waiter smiled at me, and I wondered how, if it was really horrible, I would manage to eat the whole thing so as not to insult anyone. I imagined something heavy and scented with tripe; maybe I could get it down with enough hot sauce. Then they brought out this very large bowl of soup, with a whole salad of bean sprouts and basil on another plate. Well, I thought, I can always eat the salad. The soup was full of meat and noodles, with bits of green cilantro and scallions floating on top.

With the first taste, I had a realization like that of Trillin’s GI: I was sitting before the best bowl of soup I’d ever had. I remember I ate the entire bowl and all the salad mixed in, but forgot to add the lime or hot sauce until the end. I’ve since had pho in Dorchester, Revere, Brighton, and Toronto — and it’s never let me down.

Sure enough, the pho dac biet ($5.25; extra-large, $5.75; small, $4.75) at Pho Vietnam is true to the breed, but has its own character. The broth is suitably light, but puts the beef forward, with the spice (star anise) at a lower pitch. The dreaded tripe is light, feathery white stuff, cut into long strips, with more of a crunchy texture than any kind of flavor. A thin slice of rare steak tastes like roast beef. Slices of well-done brisket have an earthier beef flavor with a little fat. Slices of cooked beef round have a leaner and blander meatiness. The off-putting item for some is "tendon," gristle cut thin enough to crunch. Again, this provides texture; it’s the gelatinous quality the best Anglo-American beef soups dissolve into the stock. Pho has a lighter body, and you get all the gelatin in a few bites. Some very fancy chefs have done platters like a rare duck breast with a confit duck leg — two contrasting treatments of the same animal. A good pho does the same thing, but with five flavors of beef at one-fifth the price! And then there are the aromatics. The broth features different tastes depending on where you put in the spoon. One spoonful has cilantro, another scallion, a third the long shreds of white onion. Pho Vietnam was out of anise basil my day, but usually has it. That salad stuff on the side is bean sprouts for crunch in selected spoonfuls. There is an eighth of a lime to add zip, hot sauce and hoisin for another kind of zip, and a single, thin green chili pepper that I recommend avoiding. (Technique for eating Asian noodle soups: chopsticks in your best hand, used to load solids into the spoon in your other hand. To add hoisin, make a little puddle on the plate and dip your chopsticks in it. That flavors your next spoonful of noodles.)

I try to check one variant soup at each stop. Here I can report that the crabmeat with vermicelli soup ($4.75/5.50) is quite good, a lighter broth than the pho, drawing accents from the real crabmeat dumplings and the phony-crab chunks. This is quite a spicy soup, by the way.

Pho Vietnam also has non-soup, and some very fine non-soup. Some people might not order pho, opting instead for the amazing grilled squid with spicy lemongrass. These squid pieces are diamond-cut to show "dragon scales," with a spicy marinade and a strong taste of the fire, and yet are still tender enough to chew. A lot of famous Asian-fusion chefs within a few blocks of Pho Vietnam would trade significant parts of their anatomy to be able to make squid like this. The dip, a red- pepper sauce with seeds, is so hot that the layer of ground black pepper on top seems to cool off your mouth. I also liked Lampiran 10: Informasi tentang Internet dari Sumber Internet (sambungan) "Beef wrapped in Hawalian ‘Lot Leaf’" ($4.95) even though I have no idea where Hawal is. The sour leaf makes a nice contrast in little rolls of beef with a dip of sweet-sour fish sauce. The Vietnamese egg roll ($3.75) is genuinely down to cigar diameter, which means super crunch and some grease.

The menu seems to consist mostly of "Chef’s Suggestions" and "Chef’s Specialties of Vietnam Rural." Of the former, curry shrimp ($8.50) is not what you might expect, but rather a Thai-style red curry that burns awfully well. Of the latter, "My Thuan Salmon" ($8.95) is a nice enough filet, with real jasmine rice and a lovely sauté of Chinese broccoli and spinach. "Seafood Hot Pot" ($14.95/18.95) is one of the most expensive dishes on the menu, and therefore even the small one is too large to

lv eat. The server brings out a canned-heat burner warming a lemony broth with some seafood, straw mushrooms, and corn in it, and then two more plates of ingredients to put in. If two or three of you decide to eat this, remember to save room for the broth at the end, by which time it is amazingly good. But you will have to go easy on the rice noodles, the zucchini, the broccoli, the two kinds of fish loaf, and maybe even the shrimp. That leaves you about two pots full of the really good stuff: squid sticks, shrimp, Chinese broccoli, cilantro — okay, maybe just a little rice vermicelli. The only problem with this dish is that the canned-heat fumes are unpleasant, and it takes a little while to get up enough heat to boil the broth. I would suggest the electric hot plates or propane units used in the better Korean restaurants.

If you’re not into Asian desserts, you can still persuade the staff to give you a delicious avocado shake or simple fruit in syrup. If you like Asian desserts, you’ll dig right in to the seaweed-mung-bean-shaved-ice parfaits. Send me your review as a letter to the editor. I agree in advance to believe you and not to double-check.

Pho Vietnam has adequate service and essentially no décor or atmosphere at all. Most of you would never walk in if you didn’t read this column — and that’s why you do. Issue Date: November 8-15, 2001

http://www.metroactive.com/papers/sonoma/09.10.98/dining-9836.html

Nam Sup Souped up at Pho Vietnam By Paula Harris TRY PHO VIETNAM," advised a friend who'd heard we were pining for the newly defunct Himalayan Sherpa restaurant in Glen Ellen. Julia told us she'd also been craving enticing ethnic tastes and she'd stumbled upon the Vietnamese noodle soup restaurant, in its unlikely Santa Rosa strip mall location, by chance. "It's good," she urged. "And great value." Located in the Food 4 Less shopping center off Stony Point Road, tucked between a Western Union office and a tax services place, Pho Vietnam looks decidedly no-frills. The well-worn linoleum floor and mainly unadorned walls set a functional rather than decorative tone. There are 11 tables with glass tops over dusky-rose tablecloths, but no flowers or candles. Instead, the tables are set with various condiment sauces, including bottles of Sriracha hot chili, hoisin, and soy. Wall dispensers hold plastic soupspoons, chopsticks, and doll-sized white plastic bowls The restaurant has a huge selection, but specializes in Hanoi-style beef noodle soups.

From the September 10-16, 1998 issue of the Sonoma County Independent

http://www.eliz.tased.edu.au/sose/geography/aap/viet/Vn_Page/traditional_culture.htm Introduction Culture refers to the way people express themselves, usually done through clothing, music, dances, food, art, stories, plays, customs, festivals architecture, religion and ceremonies. Vietnam's traditional culture has evolved and been influenced by the Viet people who settled in Northern Vietnam over 2000 years ago, the Chinese, Indians, Cham, Khmer, French Colonial rulers, American invaders and more recently the Western traditions filtering through the "open door."

Music and Theatre Vietnamese traditional music is Chinese based on five tones or notes. Traditional instruments include drums, bells, zithers and a long-handled guitar. The dan bau is a single-stringed zither that sounds like the human voice. Similarly, Hat Tuong, has been adapted from Chinese opera and the actors, which are all employed by the government, perform stories from myths and legends. Water Puppets (Roi Noc) originated when an ordinary puppet show was flooded. Since then these very famous traditional shows are held with a lake or pond as the stage. Puppeteers manipulate bamboo poles, strings and wires from behind a screen to make the wooden puppets move around the water. Lampiran 10: Informasi tentang Internet dari Sumber Internet (sambungan) Clothing Ao dai is the traditional clothing worn once by men and women but today usually by women only. It is a long blouse with slits up the side, a short collar and is worn over baggy pants. College students in Ho Chi Minh City still wear a traditional white ao dai as their college uniform. In Northern Vietnam the clothing styles are more western because of the colder weather. Throughout Vietnam the non la is characteristic. It is a conical hat made of palm leaves. The hill tribes of Vietnam are known for their highly decorated blue and black clothing.

Food Rice is Vietnam's staple crop, and is served in individual bowls for each meal, with meat and vegetables served in communal dishes. The favourite finger food is Vietnamese Spring Rolls, dipped in nuoc cham, a diluted fish sauce. And what about breakfast! Pho is a noodle soup that is eaten any time, but especially at breakfast.

Pho 100 g of vermicelli or rice noodles; 85 g of beef sliced thin; 750 ml of beef broth; 2 medium onions diced; 30 ml of fish sauce; 8 ml of vinegar; 15 ml of minced ginger; ½ teaspoon salt

Architecture and Art The architecture of Vietnam epitomises the many cultural influences. There are Cham red brick towers, Chinese style pagodas; the famous Hué Citadel based on the Forbidden City of China, French churches and cathedrals. Similarly, during the Chinese rule, ceramics was introduced. Vietnamese ceramics are usually decorated with blue and

lvi white designs. Traditional laquerware, and silk weaving also feature among traditional arts to capture the tourist's eye and purse.

Religion Due to influences from China and India, many Vietnamese follow Confucian, Taoist, (pronounced "dowist") and Buddhist (Mahayana Buddhism) beliefs. A combination of the three is found in Tam Giao. In the 1600's European Missionaries also brought Roman Catholicism, which spread during French Rule. Other beliefs include ancestor worship, and lots of signs concerning good and bad luck. Vietnamese believe that countless things influence luck. The number 9 is very lucky, as is seeing a bat or passing a funeral. Seeing chopsticks standing upright in a bowl of rice, however, can mean that death is on its way, as they remind people of incense sticks, which are burned for ancestors in the temples.

Tet A look at Vietnam's traditional culture would not be complete without mentioning the very special event of TET. Tet Nguyen Dan, is the most important festival of the year. It is the traditional new year and marks the beginning of spring. The festival is celebrated late January or February, and is officially celebrated for 3 days, with workers and children having a special holiday period. Families travel home, the house is made spotless and the family shrine is cleaned. The house is decorated with flowers, apricot and plum blossoms, chrysanthemums and other flowers. Budding branches of the hoa moi tree are brought inside and if they bloom before Tet the family can expect to have good luck. A paper fish and gifts of fruit, honey and paper money are left in the kitchen for the kitchen spirit, Ong Tao, who will report to the Jade Emperor, the ruler of all gods, on the family's housekeeping. On the eve of Tet families gather for a meal, which includes banh chung, a small rice cake, wrapped in banana leaves that has bean paste and pork in the centre. Other special foods are fried watermelon seeds, dried fruit, candy and pickled vegetables.

Families also place food for the ancestors on the family altar. At midnight, firecrackers explode around the country to welcome the new year and ward off evil spirits. Special greetings written in traditional chu nom script are sent to friends and relatives. To mark the beginning of the New Year people wear new clothes, pay off debts, and settle arguments. If children have been well-behaved in the previous year they receive gifts of money wrapped in red rice paper.

http://www.stanford.edu/~hakuta/E_CLAD/Course3/vietnam/page2.html The cultural life of Vietnam was strongly influenced by that of China until French domination in the 19th century. At that time the traditional culture began to acquire an overlay of Western characteristics. The postwar government expressed its desire to rid Vietnamese life of Western influences. The traditional Vietnamese culture is very similar to Chinese. It places strong value on family, raising the young and taking care of elders are considered as their natural responsibility. It is very common to see many generations live under one roof. It is also true that Vietnamese regard homes as their security, therefore, owning a home is their primary goal.

http://www.geocities.com/SoHo/Den/5908/language/differentsystem.html

The different systems of writing of Vietnam (downloaf 7 Mei 2002) By Chu Nho Did the Vietnamese people have their own system of writing before their cultural contact with China? This is a question which archaeology and linguistics have also so far been unable to answer. Lampiran 10: Informasi tentang Internet dari Sumber Internet (sambungan) During the centuries of Chinese occupation, Chinese was in Vietnam, as Latin in medieval France, the only written language, used in official documents as well as literary works. The Chinese characters were called "Chu Nho", which literally means "the scholars' script". Although written in the purest tradition of Chinese calligraphy, the Chinese characters received, however, a distinctly Vietnamese pronunciation, which enriched the Vietnamese spoken language with newly-coined Sino-Vietnamese words. A great number of Chinese words. mostly philosophical terms, were thus adopted.

"Chu Nom" The first stage of Vietnam's linguistic or rather scriptural "liberation" from China began in the mid-13th century with the development of a new system of writing which, although still based on the Chinese characters, was specifically Vietnamese, the "Chu Nom" (literally "the vulgar system of writing "). Under this system, each Vietnamese word was transcribed by the combination of two Chinese ideograms, one used for phonetization purposes, the other to indicate the meaning.

The knowledge of Chinese was still necessary to understand "Chu Nom". Furthermore, there were no fixed and strict rules in the combination of Chinese characters, which often led to several different possible interpretations of the same word.

In spite of all these shortcomings, during six centuries, the "Chu Nom" was to be used as a literary language alongside the "Chu Nho". Han Thuyen, a mandarin and poet of the 13th century was a pioneer in its literary use.

"Quoc Ngu" A true linguistic revolution took place in the 17th century with the "romanisation" of the Vietnamese language. The name of the French Jesuit missionary Alexandre de Rhodes, from Avignon, is generally associated with the invention of " Quoc Ngu " (literally "national script") using the Roman alphabet.

lvii The first printed work in "quoc ngu" was Alexandre de Rhodes' Cathechismus published in Rome in 1649. But the development of the new script was in fact a collective undertaking which started in the early 16th century. Several generations of Catholic missionaries, Spanish, Portuguese, French and Italian, took part in this undertaking. Although not often mentioned, the contribution of Vietnamese scholars, mostly Catholic catechists, was certainly not negligible.

The "quoc ngu" was codified in the late 17th century but it was not until the early part of the 20th century that it was definitely adopted and gradually superseded the "chu nho" and "chu nom". http://www.angelfire.com/nc/Vien/Vietnamese.html

VIETNAMESE LANGUAGE The Vietnamese system of person reference EXTENDED ESSAY The complication of VIETNAMESE SYSTEM OF PERSON REFERENCE compare to English system of person reference

INTRODUCTION: Vietnam is a small “S” shaped country in Southeast Asia. Vietnamese language is the mother tongue of over seventy million people who call themselves nguoi Viet or ngu*o*`i kinh. The other ethnic groups such as Montagnard, Cambodia, Chinese, and Indians, also use Vietnamese as the mainstream language in their daily communication with the Vietnamese. As a Vietnamese, one of the most difficult thing that challenge me when I was little besides trying to be the master of my own language was how to use the person reference appropriately. Unlike English the I and the you or the je and tu/vous of French have as their counterparts in the Vietnamese system dozens of linguistic forms of various grammatical subclasses. English, as many people would agree, is a very hard language in way of pronunciation, but the system of person reference makes the language less complicated compare to Vietnamese. Living in United States for over four years, trying to absorb English and French as much as possible, I on the other hand strive to preserve my native language. Many American students curious and want to speak some sentences of different languages, when it comes to Vietnamese, the complication arrives to me. They want to know how to say, “hi, how are you?” I ask, “well, who do you want to say it to?” They look at me puzzling, “does it matter?” they ask. Yes, that “you” can mean a great deal when communicate with Vietnamese. It indicates how formal you talk, how respectful, friendly or serious you are etc.. In this essay, I try to give an in-dept view of how the person reference in Vietnamese would look like compare to English. THE LANGUAGE Before getting into the meaning, proper nouns, etc. it is essential to provide a brief history of Vietnamese language, and how many phases it had taken us to have what we call chu Quoc Ngu (the national language) today. There are three distinct writing systems. The Chinese character, which is Chu Nho, Chu Han, “scholars” script, Han characters. The democratic characters derived from Chinese, Chu Nom, “southern script”, and finally Roman script, Chu Quoc Lampiran 10: Informasi tentang Internet dari Sumber Internet (sambungan)

Ngu, “national language” or “national script” which has served since 1945 as the conventional orthography throughout the country at all levels of education. Han characters, chu Han, is a dialect of Chinese, pronounce of Chinese graphs (which is called Sino-Vietnamese) and write in Han characters. The democratic characters, Chu Nom is a transcription system of Vietnamese words with the help of Chinese characters simples or combined between themselves to note the sound of a Vietnamese word. The National Language, chu Quoc Ngu was only from the seventeen century that the transcription in Latin characters, known under the name Quoc Ngu was utilized, and in a greater part by missionaries near the end of 19th century, when French colonized Vietnam and established the regulations, laws. French government began to spread the use of National language instead of Han character or Nom, with the purpose of spreading Christianity and their laws. It is composed of monosyllable words. Each syllable consists of one or two rhymes, most fully equipped with meaning. Vietnamese words are short and easy to learn and memorize for Vietnamese people unlike English. The structure of each word is unchangeable; the meaning of some words can be changed or enriched by adding other words.

DOWNLOAD 29 APRIL 2002 http://www.thingsasian.com/goto_article/article.771.html

The Non: National Headgear and Symbol of Vietnam

By Steven K. Bailey

Along with the graceful silk ao dai, the non has become a sort of informal Vietnamese national symbol recognized worldwide.

In my travels I've noticed that every country has its own national headgear. The United States has the baseball cap, of course, and England the London bobby's helmet. Greece has the fisherman's hat, and France the beret. Israelis have the yarmulke, and the Saudi Arabians their white headdresses. Indian Sikhs wrap their heads in elaborate turbans while Russians warm their craniums with fur hats good to fifty below zero. In Vietnam the national chapeau is without question the non, or

lviii conical peasant hat. Along with the graceful silk ao dai, the non has become a sort of informal Vietnamese national symbol recognized worldwide.

Nobody knows when the first non came into fashion in Vietnam, but doubtless it dates back to the region's earliest civilizations thousands of years ago. The ingredients, after all, remain quite basic--bamboo and palm leaf-and the need for a sunhat would have obviously paralleled the first cultivation of rice. The non has been around a long time, and this distinctive hat may well be one of the most timeless aspects of the Vietnamese landscape.

Today the non is made throughout the country, from Hanoi to Saigon. Different regions put their own spin on the basic non design. The non of Hue remains famous for its lightness and supple thinness. The central province of Quang Binh makes its own Ba Don non, which is a sturdy version inlaid with elaborate decoration. The different countries of southeast Asia, in fact, have all designed their own unique versions of the basic palm-leaf hat. Thai women, for example, favor a palm-leaf hat that resembles an upside-down basket.

http://www.vietnamadventures.com/language_culture/nonbaitho.html

HAT: Non Bai Tho, the traditional Vietnamese conical hat is crafted with poems weaved into the design and viewed when held up to the light. Similar, but without the poem, are Non La. These practical lightweight hats and often worn in Hue and virtually everywhere else outside Hanoi and Saigon. Spend a day on a river in the Mekong Delta and you'll understand why! A Non La is great protection from sun and rain. \

http://www.vietnamtourism.gov.vn/e_pages/dulich/vh_lhoi/Non.htm

The Vietnamese Non (palm - leaf hat) is not only used to keep off the rain or the sun shine, but also of some monumental historical and cultural significance, closely associated with the life of the Vietnamese people.

In such a tropical land, with so much rain and sunshine as Vietnam, non is quite useful and handy for travelling or working in the open air. It is a miniature roof on the move, to help keep off the rain and the sunshine alike. It has been closely associated with the Vietnamese for generations, even though there is now a great variety of other hats. Furthermore, apart from protecting the head, non is an indispensable ele- of the traditional costumes of Vietnamese women. Wherever you notice a Lampiran 10: Informasi tentang Internet dari Sumber Internet (sambungan) lady in an "ao dai (long dress) and a non, you may be sure she is a Vietnamese woman. The hat graces the gentleness and lissomness of the young lady in a traditional long dress, a four-flapped gown or a national blouse. For this reason, non has been an endless source of inspiration for quite a few writers, poets, artists and painters in creating masterpieces that will live forever.

The long history of the Vietnamese hat may be seen in the engravings on the Ngoc Lu bronze drum, the Dao Thinh bronze jar, made 2,500 - 3,000 years ago. Thanh Giong a well known legendary hero in Vietnam (under the reign of King Hung VI, more than 2,000 years ago), went to battle with an iron hat, not only to keep off the rain and the sun, but also as a shield against the enemy's arrows.

In the old days, the Vietnamese made a great variety of palm-leaf hats for use according to age, occupation and social position. Pham Dinh Ho, an 18th century writer, recorded in his Wu Trung Essays" 10 different categories of hats and the way to wear them, for instance, for elderly people, school students, little children, city dwellers, farmers, army men, armymen's spouses and handmaids, and Buddhist monks. Unfortunately, today, some of them are virtually non-existent.

In the 19th century, many more types of hat made their appearance with names according to their material the feather hat made of goosefeathers, the pineapple hat made with pineapple leaves, the painted hat made of bamboo plaits painted with a thin coat of lacquer (usually for seafarers who had to brave the stormy sea). The hats are named also accord- to their shapes, for instance, the "non Chan Tuong" that looks like an elephant's foot, the "non Mom bo' like the cow's muzzle (for rickshaw pullers), the "non Thung quai thao' like a bamboo basket. In addition, the hats are named according to the local- of their origin: "non Thanh" (from Thanh Hoa Province), "non Nghe (from Nghe An Province), "non Hue" (from the imperial city of Hue), "Non Chuong (from Chuong Village in Ha Tay Province). You can hardly recall all the names of the types of hats pro- by the clever hands of the Vietnamese handicraftsmen. In Hanoi today, you can still find "Hang Non" Street, where all types of hats used to be sold. The one that you see Vietnamese women wearing today is the conical hat made of palm-leaves, areca leaf petioles, toddy palm strings... all harvested from the jungle.

The first thing to be done in the process of making a hat is to treat the palm leaves. The crumpled green palm leaf must be ironed out with a warm, flat piece of iron and some rags. If the iron is too hot, the leaf will be crisp, or even burnt, and, if it is too cool, the leaf will flatten out initially, but will crumple up in the longer run. Burned sulfur helps make the leaf go white and protects it from mold.

lix Long thin bamboo-internodes, smoked to protect against termites and bamboo-borers, are used for the brims The palm-leaf hat currently in use is 50 cm in diameter, and 32 cm from top to brim with 16 circles of bamboo. The number 16 is the result of a long study and is now an unchangeable principle. The beauty of the hat depends largely on the clever, skillful fingers of the maker. The bamboo circles, big and small, are put on a wooden mould, then come the leaves, one overlapping the other. Now it is time for the maker to show his clever skill: even, wellspaced stitches, with well-hidden connections, show only regular stitches, somewhat like a sewing machine. The toddy-palm strings hold the 16 bamboo circles in place, and the hat is done to perfection.

There are a variety of ways of decorating the hat to make it more attractive. The simplest way is to stick printed pictures of flowers in different colours on the inside of the hat. Coloured strings of linen help connect the two ends of the multi-coloured hat straps, usually made of silk, another fine decoration. Young girls of the age Of puberty like white or pink straps, while adults often choose those of darker shades.

During the years of the wars, to show their faithfulness to their hus or lovers fighting at the front, the women and the girls chose violet straps, the colour of loyalty. The Vietnamese also laboured to create an original strap for their hats. The vil- of Trieu Khuc (in Thanh Tri in the outskirts of Hanoi) is quite well known for its weaving of hat straps of "non Quai thao", an indispensable item in the traditional ceremonial cotumes of women under the Nguyen Dynasty (19th cent.), when this type of hat was for brides or ladies from noble families, particularly on festive days (now you can find it only in the classical dramas on the stage).

For the Vietnamese women, the hat is sometimes an object to share their feelings and looks. A small mirror is stuck to the inside top of the hat for the purpose. The most elaborate deco are the highly-stylized design motifs: roses and chrysanthemums, bamboo-groves or buffalo-boys, pa y-fi Ids or lyric poems that can be seen when placed against the background of the sky, hence the name of this hat "non bai tho" h (hat with poems). Some young men choose the hats with the poems that express their own innermost feelings and give them to the girls. Seeing off their daughters to their new husbands' home, mothers used to give them palm-leaf hats that could give so much advice and recommendations, love and affection. Lampiran 10: Informasi tentang Internet dari Sumber Internet (sambungan) Non is also a loyal friend of the working people, who toil for their living, becoming part of their daily life. Besides keeping off the sun and the rain, the hat may serve as a seat for a short rest on the roadside during a long journy, or as a fan to refresh the farmer working in the paddy-fields. It may serve as a bucket to fetch water from a well, for drinking to quell the thirst, or washing to cool off under the scorching sun. It may also serve as a hand-basket to hold things bought at the market. In cultural performances, the hat dance by charming Vietnamese girls is quite an impressive item. It is used to express their gentleness and secretiveness. In the alternate singing of "Quan Ho Bac Ninh" the female singer always holds a large- brimmed palm-leaf hat that helps shield her shyness when hearing the boy's declaration of love. At the up-to-date fashion shows, non usually goes well with stylized traditional dresses.

Today, in the hectic and frenetic rhythms of life in the large cities and towns, non is less used, but you can still find it with the farmers in all cor- of rural areas, where its uses are still brought into full play.

http://www.saigoninfo.com/tet/cayneu.htm

THE MEANING OF TET To regard Tet simply as New Year, as one would in the West, would display a poor knowledge of the people of Vietnam.

In spite of its impressive credentials, the Gregorian New Year has not been generally accepted in Vietnam, in the countryside in particular. Our 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 labor. 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 action should be pure and beautiful for it may be an omen foretelling events in the twelve months that follow.

For three days, one takes extra 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.

lx As a rule, all members of the extended family 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. 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 Vietnamese Tet is an occasion for an entire people to share a common ideal of peace, concord and mutual love. I know of no communal celebration with more humanistic character. (Excerpted from Sketches for A Portrait of Vietnamese Culture, by Huu Ngoc)

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The Neu Tree: A Vietnamese Legend

By Jade Nguyen In Vietnam, the first day of the Lunar New Year is called Tet. On the days before Tet, people plant an extremely tall bamboo tree in front of their homes. Bows, arrows, bells and gongs are hung on the treetop with the hope that all the bad luck of the past year will be chased away and everyone will have a happy New Year. The tree is called neu and the story is legend. Lampiran 10: Informasi tentang Internet dari Sumber Internet (sambungan) Once upon a time, the devil ruled the earth. Everybody worked for him from early morning until midnight. A very greedy creature, the devil seized everything made by men for himself. People worked hard all year round but had almost nothing to eat. All the fruits of their labor went into the devil's warehouses.

One year, there was a very big crop. Rice fields stretched out like golden carpets and the devil was so dazzled, he aimed to take everything and imposed a new rule "the root of the rice plant belongs to the farmers, the rest belongs to the devil." At the end of the harvest, the rice went to the devil. The people had nothing left except clusters of roots.

The suffering of the people came to Buddha's notice. He descended to earth and told them to grow sweet potatoes for the next crop. Following Buddha's advice, the farmers grew sweet potatoes with full hopes of an abundant crop. When harvest came, following the rule, the peasants took the potato root and left the rest for the devil.

Knowing that he had been fooled, the devil gave a new order: " From the next crop onward, both roots and grown plants will belong to the devil, and the rest to the farmers." This time, the devil believed he would get the upper hand. In the next crop cycle, the people grew corn instead where maize cobs grow in the center of the plant. Once again when harvest came, the farmers took all the cobs and left the rest behind for the devil. Again the devil was outsmarted. This time, he made up his mind to take all of the land and the farmers had no more land to farm.

Because of the people's misfortune, Buddha appeared again and they began to complain: "How can we live like this?" "Don't worry" answered Buddha. "Go tell the devil that you want to rent his land for gold. Just rent a small plot of land enough for a single bamboo tree. Make sure that the devil will vow that all land under the bamboo's shadow will belong to you." The people then collected all the gold they had and went to negotiate with the devil. Stunned with the gold and believing that they would certainly be defeated, the devil agreed with the plan at once.

Bamboo trees were planted and they grew straight and luxuriant. Their shadow spread far and wide with every passing year. The longer they lived, the more immense their shadow became. Finally, one day there was no more land for the devil who was driven out to sea. Since then the people have been free to plant any kind of crop they want without giving a portion to the devil.

Being deprived of his land, the devil wanted vengeance at any cost and swore to retrieve his former land. With the support of wild and ferocious beasts, he let his subjects go to the village to plunder and loot the crops. Armed with spears and sticks, the people fought against the hostile forces to guard the rice fields they had gained at the expense of their own lives. At the same time, Buddha appeared and advised them to "Go to the forest and make bows and arrows to kill them and make use of water mingled with garlic and lime to splash on their faces." Following Buddha's advice, they made the weapons and waited for the enemy. When the devil came with his gang, they met tough resistance from the farmers. Leaving their enemies behind, the living survivors ran in every direction.

After that enormous defeat, the devil was put back out to sea and gave up his ambitions to regain the land. His only wish was that every year he be allowed to return to his former native village for a visit to his ancestors' graves.

lxi This is the reason why every year when Tet comes, farmers plant a neu tree in front of their house. The shadow of neu symbolizes the land acquired by the men in the legend. The sounds of small bells and gongs on neu remind us of man's right to own the land and the bows and arrows tell us that they were once the weapons used to fight off the devil.

lxii