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There are other languages spoken as well such as Chinese, Khmer, Cham and other languages spoken by tribes inhabiting the mountainous regions. Although there are some similarities to Southeast Asian languages, such as Chinese, Vietnamese is thought to be a separate language group, although a member of the Austro-Asiatic language family.
In written form, Vietnamese uses the Roman alphabet and accent marks to show tones. This system of writing called “quoc ngu”, was created by Catholic missionaries in the 17th century to translate the scriptures. Eventually this system, particularly after World War I, replaced one using Chinese characters (chu nom), which had been the unofficial written form used for centuries.
4.0.2 Non-verbal communication
For certain feelings, Vietnamese people favor non-verbal communication. Vietnamese do not express feeling of thankfulness of apology in verbal communication, but non-verbal through silence or a smile. The proper respectful behavior is to avoid eye contact when talking to person who is not equal status or of the same gender. The smile is another non-verbal symbol conveying the feeling of respect in Vietnamese culture. It is used as an expression of apology, or as expression of embarrassment. For the Vietnamese a smile is a proper response in most situation in which verbal expression is not necessary, or appropriate.
4.0.3 Confucianism
o The teachings of Confucius influence the Vietnamese describe the position of the individual in Vietnamese society. Confucian teachings emphasize the importance of relationships, responsibility and obligation. This philosophy is still a vital component of Vietnamese society and is prevalent in Vietnamese business culture in conserving the harmony of the collective good.
The basic tenets are based upon five different relationships:
Ruler and subject
Husband and wife
Parents and children
Brothers and sisters
Friends
4.0.4 Hierarchy
As like other group-oriented societies, Vietnam hierarchical structures are very much based upon age and status. This derives from Confucianism, which emphasizes social order. Everyone is seen as having a distinct place and role within the hierarchical structure, be it the family or workplace. An obvious example is seen in social situations where the oldest person in a group is greeted or served first. Within the family the head would be responsible for making decisions and approving marriages. Therefore companies that want to invest in Vietnam are made sense to give more authority to local managers to control the subordinates. The organization structure can be designed as hierarchical, with power derived from prestige, force, and inheritance.
4.0.5 Collectivism
Vietnam is a collectivist society in which the needs of the group are often placed over the individual. Family and community concerns will almost always come before business or individual needs. Family in particular plays an important role in Vietnamese society. You will notice that close ties between extended families and communities can have a major influence on individual behavior and oftentimes there are multiple generations living under one roof. For this reason, the company of the investor can pay more attention to their employees’ family members for example provide free medical treatment, childcare leave, family trips, etc. This can increase the employees’ loyalty to the company. Besides, in order to increase efficiency of Vietnamese employees, the company should assign tasks to them by group rather than individual.
4.0.6 Religion
Religion in Vietnam is closely related to the history of Vietnam and most importantly the culture of Vietnam. The earliest established religions in Vietnam were Mahayana Buddhism, Confucianism and Daoism (called the ‘triple religion’). These religions have been co-existing in the country for centuries and mixed well with the Vietnamese tradition of ancestor worship. This special mix explains why the Vietnamese people find it hard to say exactly which religion the belong to. They usually classify themselves as non-religious, despite visiting religious temples several times every year.
At the year 2006, the major religious affiliations amongst Vietnam born people were Buddhism (58.6%), Catholics (22.1%), other (4.6%), and no religion (11.03%).
From the data, we were found that Buddhism, Confucianism and Daoism have greatly affected the Vietnamese’s behavior. The foreign investors should take note there are quite a large number of vegetarian in Vietnam, because of the Buddhism religion.
4.0.7 Food of Vietnamese
Food is a very important part of Vietnamese culture. The Vietnamese not only enjoy eating but believe eating good food can bring harmony and closeness to the family and relationships. The types of foods are chosen to bring luck and these vary from province to province.
Buying daily for fresh food is essential for all Vietnamese cooking. In general, Vietnamese people are not as concerned about nutrition as Westerner. They are more concerned with the quality of the foods.
4.0.8 Concepts of Time
Like most Asians, the Vietnamese have a more extended concept of time than that of most Americans. The agrarian nature of their traditional society focuses on seasons rather than days or weeks. And this tradition is reinforced by the Confucian tradition of respect for earlier generations. Americans measure time by the clock, Vietnamese by the monsoon.
Although this is changing somewhat, Vietnamese can still be expected to take a longer view of time and be suspicious of the need for urgency in making decisions or culminating a business deal. Patience remains the ultimate Confucian virtue in personal life as well as in business.
4.0.9 Personal Relationships
In Vietnam, propriety and courtesy play a major role in personal relationships. Vietnamese are generally more interpersonally formal than are Americans. This formality decreases the uncertainty surrounding interpersonal contacts in Vietnamese society and is carried over into the business realm for the same reasons. During initial meetings with Vietnamese officials, you can expect little real business to be accomplished. The Vietnamese will concentrate on getting to know you--your background, your expertise, your character. In their high-context communication culture, they will depend heavily on non-verbal clues to assess meaning. By becoming acquainted and establishing a personal relationship with you, they are merely trying to understand you better.
Vietnamese society is comprised of an interconnected network of personal relationships, all of which carry obligations on both sides. These mutual obligations are the underpinnings of social order in Vietnam, so they are taken very seriously. Americans need to understand and be sensitive to the serious nature of what may seem to them to be casual business relations. Failure to do so could easily result in a loss of trust or credibility, with obvious implications for longer-term relationships.
4.0.10 Attitudes Toward Age
Like other Confucian cultures, Vietnamese believe that respect for the elderly is a cardinal virtue. Age carries experience and wisdom, and in the traditional extended family the word of the father or grandfather is law. This attitude extends into the business arena. The oldest member of a foreign delegation is often treated with great deference, regardless of his official position or rank. Likewise, it is always appropriate for Americans to defer to the older members of Vietnamese groups by being especially respectful and solicitous.
The corollary to this respect for age is a difficulty in taking young people seriously, especially when it comes to having business expertise or making important decisions. Although this attitude may shift as Vietnam is exposed to the relative youth of many American business executives, it should be recognized as an important characteristic of Vietnamese culture.
4.1 Social analysis
Vietnam is a low-income country and inequalities in wealth and consumption. The greatest gap is between rural and urban areas and between the majority and minority ethnic groups. 19% of 5-year old children and 16% of the 12-year old live below the absolute poverty line, most in rural area. The average wealth index in urban areas was 1.5 times that of rural areas and the average urban household’s expenditure on consumption was more than twice that of a rural household.
The significance of parental education as a factor in the intergenerational transmission of poverty is clearly demonstrated, with deprivations experienced by parents during childhood impacting upon their children and their children’s children. Two-thirds of families with maternal education below primary school were in the bottom 20% of the cohort. Even if economic growth allows households to escape from income poverty, poor parental education will continue to have a negative impact on other child outcomes. |
