22 Social Sciences Information Review, Vol.13, No.2, June, 2019

Marriage and family issues in fi ve ethnic minorities with very small populations in today

Nguyen Thi Tam PhD., Institute of Anthropology, Vietnam Academy of Social Sciences; Email: [email protected] Bui Thi Bich Lan, Nguyen Thi Hong Kinh Bac University Received January 1, 2019; published June 25, 2019 Abstract: Based on a literature review and fi eld research, the paper clarifi es the existing problems and the social challenges of the fi ve sparsely-populated ethnic minorities (O-du, Brau, Ro-mam, Pu Peo and Si La) in Vietnam today, with a focus on marriage and family aspects.

Keywords: Ethnic Minorities, Social Issues, Marriage, Family Relationship, O-du, Brau, Ro- mam, Pu Peo, Si La

Introduction groups with a population less than 1,000 in Ethnic diversity is a pride, contributing to particular for years, it’s not comprehensive enriching the national cultural identity of to some extent. On the other hand, their low Vietnam, diversifying the world cultural awareness of preserving and promoting picture, but also posing great responsibilities cultural identity inevitably causes cultural to the governing agencies, researchers and loss or distortion. ethnic minorities themselves. The 2009 Literature review coupled with fi eldwork1, Vietnam Population and Housing Census the paper overviews the issues related to show that 53 ethnic minorities account for marriage and family relations of these 14.3% of the national population (Central fi ve ethnic groups today, thereby partly Steering Committee for Population and creating a scientifi c basis for their suitable Housing Census, 2010). Five ethnic and feasible socio-economic development groups with a population that is fewer programs. than 1,000 are O-du (residing in Nghe An), Brau, Ro-Mam (Kon Tum), Pu Peo (Ha Giang) and Si La (Lai Chau). Despite 1 great attention of the Party and the State Field research in 2014-2015 of the Project on cultural exploration and preservation of ethnic paid to both material and spiritual life of groups in Lai Chau hydropower reservoir area by ethnic minorities in general and fi ve ethnic Assoc. Prof. PhD. Nguyen Ngoc Thanh. Marriage and family issues… 23

1. Marriage of whom had a high school diploma, * Child marriage vocational or college certifi cates and above Results from the Survey on the socio- gets married early (Committee for Ethnic economic situation of 53 ethnic minorities Minorities, 2016: 5). in 2015 shows that the average proportion It can be seen that child marriage threatens of under-age married is as high as 26.6%. girls’ lives and health, and it limits their There are fi ve ethnic groups with a very opportunities and future prospects, high proportion of under-age married, including their job prospects, and has long- being O-du (73%), followed by Ro-mam term eff ects on their families (See: Son and Brau (50%), Si La (42%) and Pu Peo Nam, 2016). (11.8%) (Committee for Ethnic Minorities * Consanguineous marriage and General Statistics Offi ce, 2015). It Consanguineous marriage among the can be seen that child marriage is rather smallest ethnic groups that has been alarming and quite common in O-du and Si discussed much in ethnographic/ La people, respectively. According to Tran anthropological studies in recent years, is Thi Mai Lan et al (2015: 11), a matter which requires special attention. in traditional society do not attach much Some statistics show that although there importance to girl’s virginity. Therefore, has been a tendency to decline, inbreeding those aged 13-15 years can have sexual in these ethnic groups are still at risk intercourse before marriage but will be of resurgence. Statistics of the General subject to heavy customary law if they Department of Population and Family become pregnant. Currently, the fact that Si Planning (Ministry of Health) reveal that La boys and girls in the two villages of Seo the proportion of near-blood married in Hai and Si Hau Chai (Can Ho - Muong Te - ethnic groups of Si La, Pu Peo, Ro-Mam, Lai Chau province) married at the age of 16- Brau is up to 10%. It means that ten in 17 is relatively popular. Some even become every hundred marriages are of inbreeding, parents while being in the fi nal years of which makes these ethnic groups the most secondary school. Because customary laws exposed to a decline in population quality. are no longer as strict as before, Si La girls Cross-cousin marriage is most popular in with illegitimate children are no longer the northern mountainous region and the fi ned. Up to six Si La female students in Central Highlands. From 2004-2011, Lai these two villages became single mothers Chau province had more than 200 people at school age, most of them went to school involved in inbreeding, in which the far away from home. proportion of near-blood married in some In fact, low educational level and limited ethnic minorities with a small population awareness of laws of the ethnic minorities was up to 20% (Cited by the Committee contributes to increasing early marriage, for Ethnic Minority Aff airs, 2014b: 5-6). especially for women in ethnic groups In Kon Tum province where the Brau and with very small population. According to a Ro-mam are largely concentrated, there survey, about one-third of women aged 20- were 56 near-blood married in a total of 49 years (26.9%) without any qualifi cations 350 child marriages (Committee for Ethnic get married before 18, whereas only 1.2% Minority Aff airs, 2014a). 24 Social Sciences Information Review, Vol.13, No.2, June, 2019

On the other hand, recent ethnographic/ * Mixed marriage anthropological studies have yielded more Mixed marriages are an increasing trend positive survey results: inbreeding among in the fi ve ethnic groups with very small ethnic groups with very small populations population thanks to the more expanded have declined greatly, even no longer relationship and exchanges in terms of social survived. Research on the O-du people, space and ethnic composition. Previously, Bui Xuan Dinh (2014) shows that the only members of the same ethnic group practice of clan exogamy and unaccepted and even at the same locality married each marriage among cousins within fi ve other, which is due to traditional practices generations are their typical features and and inferiority complexes of a community basic principles today. Therefore, marriage with very few people. between ethnic groups is a long-standing Currently, people’s awareness and their trend, mainly due to the fact that this group social position are gradually improved. is among those with the fewest people so The process of bringing together creates they are always aware that the O-du people an increasingly close relationship between all carry the same surname of “Lo” so they ethnic groups not only in the fi elds of are blood-related (Bui Xuan Dinh et al, politics, economy, and culture but also 2017: 1227). Pu Peo men and women also expressed quite clearly in marriage default to the principle of lineage exogamy relations. Socio-economic factors impact to avoid unnecessary risks for their married and promote the trend of mixed marriages life (Le Hai Dang et al, 2016: 786). The between ethnic groups with very small Brau’s practice of inbreeding, polyandry, population. levirate, and sororate… has been so far a For Pu Peo people, after Doi moi, the special case. The majority of Brau people reopened borderline, convenient traffi c, and follows the principle of lineage exogamy better learning opportunities have facilitated and ethnic endogamy (Bui Ngoc Quang, the exchanges between the Pu Peo youth 2017: 1164). For Si La people, inbreeding with other ethnic groups. While studying no longer happens in young couples. in boarding schools, participating in social Statistics from the marriage register of the work, trade and festivals in localities, even People’s Committee of Can Ho commune making friends on social networking sites, shows that, from 2007 to 2013, there are many Pu Peo young people have chosen 11 Si La couples getting married but none their spouse, including those from other of them are relatives (Tran Thi Mai Lan et ethnic groups. A survey of Pu Peo people al, 2015: 13). in Dong Van district, Ha Giang province The above statements are completely today reveals that among the male-headed reasonable because the level of awareness, households in Chung Chai village (Pho ethnic relations as well as the pattern La commune), the number of other ethnic of alternating residence will promote households such as Tay, Co Lao, Kinh, the mixed marriage. Therefore, in our and Nung makes up a small percentage, opinion, the near-blood married is no but in Pu Peo families, more than 50% of longer really worrisome as noted on the the total households have diff erent ethnic media over time. women (Hmong, Kinh, Giay, Co Lao, Tay, Marriage and family issues… 25 and Chinese) as a bride (Le Hai Dang et al, complex ethnic composition. In addition 2016: 784-785). to the Brau people, there are members of The period from 2000 onward, many Si La other ethnic groups who come to live after people tend to marry Ha Nhi, Thai, Cong, marriage with Brau people and those who Dao, Kinh, Muong and in the voluntarily come to live (free migration and region. According to incomplete statistics migration according to the State’s programs of a research group, Can Ho commune has and plans). Their descendants were 22 couples of mixed marriages between born, making it diffi cult to determine the Si La people and those from other ethnic composition of the ethnic group. Increasing groups (Tran Thi Mai Lan, 2015: 13). In mixed marriages lead to the risk of Si Thau Chai village alone, there are fi ve, humanity dissolving in Brau people. Those three and two couples who are Si La people are marital relationships that are both mixed married to Kinh, Thai women and Kinh and overlapping, creating new generations men, respectively (Nguyen Ngoc Thanh, with a mix of bloodlines. The census of this 2015: 887). For these marriages, the girls ethnic group will become more and more of other ethnic groups who marry the Si diffi cult and inaccurate because the Brau La people must follow the customs of the lineage becomes increasingly fading (Bui Si La people and vice versa. The Ro-mam Ngoc Quang, 2014: 1165). community currently has many brides and Exclusively for the O-du, marrying bridegrooms who are members of other members of other ethnic groups have ethnic groups such as Brau, Gia-rai, Xo- happened for a long time because it’s dang, Thai and Muong. According to one believed that they have the same origin so study, the village of Le (Mo Rai - Sa Thay - they cannot marry each other; meanwhile, Kon Tum) has an offi cial population of 423 they live together with other ethnic groups, people/111 households, of which 42 are so it’s rare for the O-du to marry each other. from other ethnic groups marrying the Ro- In Vong Mon village (Nga My - Tuong mam (Nguyen Thi Ngan, 2015: 34). Duong - Nghe An), according to statistics The Brau people since 1995 have expanded in 2014, only two couples who are the the marriage relationship with several same O-du, the remaining couples are the diff erent ethnic groups (Gia-rai, Xo-dang, O-du people marrying Thai, Kho-mu, Kinh Ro-mam, Hre, Thai, Muong, Kinh, Khmer, and . Of the 421 inhabitants of etc.) living in three countries of Vietnam, the village, there are 316 O-du people, 8 and Cambodia. There are 39 couples Thai people (two families) and remaining of mixed marriages between the Brau 97 people from other ethnic groups who people with members of diff erent ethnic married to the O-du people or declared by groups, namely Xo Dang, Muong, Thai O-du adoptive grandparents or parents (Bui and Kinh people are 28 couples (71.8%), Xuan Dinh et al, 2017: 1228). 8 couples (20.6%), 2 couples (5.1%) and Currently, ethnic exogamy is currently 1 couple (2.6%), respectively. Under the strongly aff ecting the improvement of the strong impact of the process of cultural population quality of these ethnic groups. integration, exchange and acculturation, In addition, it also has a positive meaning in the Brau people now have a diverse and strengthening the exchange of good cultural 26 Social Sciences Information Review, Vol.13, No.2, June, 2019 values, creating solidarity, attachment and by nuclear families. The manifestation of mutual support among ethnic groups. patriarchy in these two ethnic groups is In the ethnic groups of Pu Peo, Brau and also more and more clearly refl ected by the Ro-mam, due to the transnational ethnic direct impact of the State’s population de- relations in China, Laos and Cambodia, densifi cation programs and projects, split women of these ethnic groups get married households, setting up gardens and fi nancial to the members of the same or diff erent support policies for house building. As a ethnicity across the border. However, many result, the family structure is fragmented of these marriages are not legally registered and loose, aff ecting the functions of the with local authorities apart from wedding family in traditional society and the bond ceremonies held in the host country. between members and generations in the Through marriage and kinship relations, family (Bui Ngoc Quang, 2017: 1168). For many cultural traits of the ethnic group the Ro-mam ethnic group, the transition across the border have a profound impact on from an extended family to a nuclear one is costumes, food, production practices, rituals accompanied by the gradual transfer of the and beliefs of Vietnam’s ethnic minorities. leading role from the woman to the man. It can be clearly seen that trade relations There is more or less reversal in order and and family visits have formed a new type of discipline in the family relations among marriage relationship, which is one of the the studied ethnic groups. As young people factors that increase the trend of the cross- increasingly expand their social relations, border marriage of ethnic groups residing the role of families in educating and orienting in the border areas. However, cross-border their personality becomes more and more marriages also involve a number of social fading. Many people in the generation of problems, above all the risks to women grandparents and parents today can’t help who marry foreigners when they fail to feeling uneasy by the rapid change of perform marriage procedures according to their descendants (Ma Ngoc Dung, 2000: the laws of the host country. In addition 144) In addition, the trend of increasing to the tendency to marry in neighboring mixed ethnic marriage also changes the countries, many women have been traffi cked relationship between family members across the border. Therefore, cross-border compared to tradition. For the Brau people, marriages in some smallest ethnic groups mixed marriages signifi cantly change the are also posing many challenges in border relationship between Brau parents and management and stable socio-economic their daughters-in-law/sons-in-law who are development of localities in this region. from other ethnic people. Communication 2. Family relationship and transmission between this generation In the traditional society, families of ethnic and other generations in the same ethnic groups of Pu Peo, Si La và O-du follow a family will be continuously and positively. patriarchal system, while those of the Brau Meanwhile, each generation in diff erent and Ro-mam abide by the dual system. ethnic families must “compromise” Currently, the Brau and Ro-mam extended in this multi-dimensional relationship families including many generations living (Bui Ngoc Quang, 2014: 1170). Besides in a house no longer exist, which is replaced positive values, mixed ethnic marriage Marriage and family issues… 27 also has certain limitations. In fact, if the work outside, including those are usually relationship between mixed marriages is young girls who go to work in big cities well reconciled, the culture of each ethnic and send money home. Therefore, the group will be more and more enriched. traditional family structure is somewhat However, in modern society, marriage and incomplete, and young girls face many family life are governed by complicated risks when living away from home. issues, coupled with diff erences in language, Besides, hydropower projects involve a customs, viewpoints, lifestyles, etc., mixed number of social problems. Our fi eld survey marriages are therefore more likely to break in 2015 of Si La people in the resettlement up than that of the same ethnicity. In Dak area shows that, when the resettlement Me village (Bo Y - Ngoc Hoi - Kon Tum), happens, there are many road and bridge divorce is no longer rare and more common workers on construction works in the area. among couples between a Brau wife with The Kinh male workers among others a husband who is diff erent ethnic member, come to live with Si La girls. The fact that especially Kinh and Muong. There is a when the project is completed, they move Brau family with four couples divorced to another place, leaving Si La women to out of a total of fi ve couples in which the raise their children alone and confront the husband is from diff erent ethnic groups public opinion has a strong infl uence on the (Bui Ngoc Quang, 2014: 194). Certainly, transformation of family structure in this it is not easy to reconcile the diff erences ethnic group. in language, and lifestyle among members 3. Conclusion and generations of this multi-ethnic family. The O-du, Brau, Ro-mam, Pu Peo, Si La In recent years, due to the infl uence of the ethnic minorities who have gone through resettlement process to build hydropower many ups and downs, still survive to this day projects, the family relations in ethnic thanks to their own eff orts, the support from groups of Si La and O-du have also Vietnam’s Party and the State as well as other made signifi cant changes. The process of ethnic groups and attention from international relocation and resettlement has torn apart organizations. After resettlement, swidden the population of Si La people. In the old farming still holds a key position in their village, big families of Si La lived close livelihood. Shifting cultivation is replaced to each other, often the parents’ house was with fi xed cultivation. However, due to in the middle, their children’s gathered many objective and subjective reasons, around. When moving to the resettlement the lives of these ethnic groups still exist area, the household location is determined many challenges and obstacles related to by lucky draw so nuclear families are marriage and family relations. These ethnic forced to live apart from each other (Tran groups live in the border areas, so these Thi Mai Lan et al., 2015: 47). Resettlement problems become more urgent and require has broken the traditional community more timely intervention, especially in the structure, causing certain pressures for context of external forces always seeking to community members. Some households in take advantage of life diffi culties, people’s the resettlement area cannot only cultivate low educational level and credulity to incite as livelihoods, but they also have to fi nd people, divide and undermine our great 28 Social Sciences Information Review, Vol.13, No.2, June, 2019 national unity, destabilize politics and 2030’, http://prpp.molisa.gov.vn, defence security in border areas. Issues accessed on 22/6/2017. related to marriage and family relations 6. Committee for Ethnic Minority Aff airs play an important role in the socio- (2016), Project on ‘Facilitating socio- economic development process of each economic development of ethnic ethnic group. 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