old quater review

Du lịch (Trường trung cấp Du lịch & Khách)

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 OLD QUARTER
Content:
(1). History and General information
(2). Ancient House at No.87 Ma May Street
(3). Ancestor worship and related information
(4). Questions about Vietnamese Co 昀昀 ee

(1). History and General information

1.1. Present the history of Thang Long — Ha Noi
• Ly Thai To with his name Lý Công Uẩn was born in Bắc Ninh Province in 974. There are fews details
about his family and background.
• When he was at the age of three, his mother gave him up for adoption to a man named Lý Khánh Vân
who lived in Co Phap pagoda. After that, Công Uẩn was educated by Vạn Hạnh, the most eminent
Buddhist patriarch of the time.
• When he grew up, he became a soldier. He was gradually promoted from a minor o 昀 케 cial to a
prominent post of the government and got one of the most important positions within the royal
guards.
• In 1009, the ruling emperor Lê Long Đĩnh King, the last emperor of the Lê family, died. After Long
Đĩnh’s death, in Nov 1009, advised and assisted by Đào Cam Mộc, an royal o 昀케 cial and the monk Vạn
Hạnh, and by the e 昀昀 orts of the entire Buddhist establishment, Lý Công Uẩn was proclaimed king by
general acclamation.
• In 1010, Lý Công Uẩn chose the site because it had been an earlier capital in the rich Red River Delta.
He saw Đại La as a place "between Heaven and Earth where the coiling dragon and the crouching tiger
lie, and his capital would last 10,000 years”
• When Lý Công Uẩn's boat docked at the new capital, a dragon, symbol of sovereign authority,
reportedly soared above his head; he accordingly renamed the place Thăng Long, the "ascending
dragon".
1.2. When and how was the Old Quarter 昀椀 rst established?
1.3. The development of the Old Quarter in di 昀昀 erent periods.
1.4. How were the ancient streets in the Old Quarter established?
• The residential and commercial area that is now the Old Quarter came to be during the Lý (1009-1225)
and Trần dynasties (1225-1400) and was then located East of the Imperial Citadel of Thăng Long and
along the Red River.
• During the Lê dynasty, the area included several lakes and wetlands, the largest of which was Thái Cực
lake. These lakes, as well as the Tô Lịch River were connected with Hoàn Kiếm lake and the Red River.
Near the end of the 19th century these lakes and rivers became isolated from each other.
• During the Lý and Trần dynasties, many people from the surrounding plains migrated to the city and
settled in what is now the Old Quarter, creating the densest urban area of the city. The Lê dynasty
period saw an additional in 昀氀 ux of Chinese immigrants who arrived to trade, creating several Chinese
neighbourhoods..
• When the French ruled over Vietnam, they partially rebuilt the area. This period saw many French
and Indians settling there to conduct business. Two small markets were demolished to make place
for Đồng Xuân Market. Furthermore a tramway was constructed through the quarter.
1.5. What is the meaning of the streets’ name in Old Quarter?
Hanoi Old street is well-known for each one’s specialized products in each street. Merchants and
dealers can trade right on the streets, enabling economic development of streets. Its streets were
named after the name of its particular products for trade in front of which is the word “Hang” added.
For instance,
Hang Ga street is selling poultry such as chicken, duck, goose, pigeon, turkey Hang Bong street has
many workers who turn on cotton, sell blankets.
1.6. Why are trees on streets painted with lime?
• By painting with lime, tree does not get insects or termites and the age of the tree increases. Lime
works to protect the outer layer of the tree. Experts say, if lime is applied on the outer layer, its bark
does not crack or even break.
• Research from Cornell University says, the white color used in panting protects the new follicles that
are damaged by the direct rays of the sun. Due to the white color, the risk of damage to the new
shoots decreases.
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 • These trees, painted in white color on long distance roads, also act as a road sign when there is no
street light. As soon as the light falls on them in the dark, it becomes clear how wide the path is.
Especially in densely forested routes, this is de 昀椀 nitely done and the driver gets help.

(2). Ancient House at No.87 Ma May Street

2.1. Present the house’s history and usage in di 昀昀 erent periods
2.2 Present the house’s architectural features. To present the information thoroughly, you should answer the
following questions:
2.2.1. Why does the house have a tube shape? Why are the houses in the Old Quarter very narrow?
• Many houses in the Old Quarter are known as “tube houses” since they can be as long as 70 meters
and as narrow as two meters–this developed as an attempt to minimize taxes, as each property was
taxed according to the width of the street-facing facade.
• To allow for su 昀케 cient light in these narrow dwellings, it was necessary to design multiple courtyards
along the length of each house. Although the 87 Ma May house is comparatively wide, it was designed
along the same principals.
2.2.2. What are the French architectural details in the ancient house?
2.2.3. What are the traditional Vietnamese architectural details in the ancient house?
• It was built in tubular form “tube houses”. They are just that: a long, narrow tube that is subdivided
into sections that serve all the needs of family, commerce and residence.
• Covering an area of 157.6 square meters, the house is 28 meters long, 5 meters wide in the front and 6
maters wide at the back. As the owner of the house was a trader, he designed the house in the “Mo
Hau” style (narrow in the front and wide in the back) believing that he would be lucky in business.
• On the 昀椀 rst 昀氀 oor: The outermost room, closest to the street, is used as the goods displaying and selling
place. Crossing the yard in between, you will 昀椀 nd the living area of the family. The innermost part of
the house is the kitchen and toilet place. The small courtyard in the middle of the house, lined with
Bat Trang bricks, is the place for ventilation and lighting of the whole land. The family used to live here
had decorated the yard with bonsais and a drinking table, made use of the empty space for resting and
moon watching.
• The second 昀氀 oor: The outer room is used as a worship corner (a very important room in Vietnamese
culture considered the heart of the house) and was where the owner used to welcome guests. Inside
there are a sofa and a teapot set placed above. The inner part of the second 昀氀 oor is the bedrooms. A
small space between two sections, adorned with 昀 氀 oral and vegetation pots, creates a bond with
nature.
• The furniture of the house is mainly wood, ceramic, and bamboo source. This two-story house was
built from ironwood combined with terracotta bricks, a holy creature title roof, and large frame doors.

2.3. Present the signi 昀椀 cance of Vietnamese traditional kitchen and family meal
• The legend of kitchen God:
o Once upon a time, there is a couple, Trong Cao (a woodcutter) and his wife Thi Nhi who are
married for many years but have no children. One day, they quarrel over some trivial matter,
and the husband, in a 昀椀 t of anger, beats and throws his wife out of their home.
o Thi Nhi goes far away and meets a very kind man called Pham Lang. He marries her. Their life is
happy and peaceful but Thi Nhi cannot forget her 昀椀 rst love.
o As for Trong Cao, he had been 昀椀 lled with remorse from the day he sends his wife away. He
waits, and waits hopelessly for his wife’s return. Eventually, he decides to set out from his
home to search for Thi Nhi.
o He travels far and wide, but he cannot 昀椀 nd his wife. His food runs out and he has to beg for
his meals. One day, starving and thirsty, he knocks on the door of a house to ask for food. He is
shocked when he recognizes his former wife. The sudden appearance of Trong Cao deeply
moved Thi Nhi, and she invites him inside and gives him a good meal. Suddenly, there is a
knock on the door. It’s Pham Lang returning. The thought of being discovered with her former
husband sends Thi Nhi into a panic. She hides Trong Cao under a stack of straw.
o Unfortunately, Phạm Lang sets 昀椀 re to the straw because he needs ashes to fertilize his 昀椀 eld. As
the 昀氀 ames spreads out, Trọng Cao accepts his fate to be burnt to death to protect Thi
Nhi’s virtue. Thi Nhi is distraught because her love for Trong Cao causes his death. Thi Nhi can
neither save Trong Cao from the 昀 椀 re nor tell her husband. She has no choice but to throw
herself into the 昀氀 ames.

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 o Pham Lang cannot understand why his wife kills herself. Filled with sorrow, he jumps into the
burning 昀椀 re and dies with his loving wife.
o The Jade Emperor in the heavens knows the sad story. He is so moved by their devotion and
deep love that he decides to help them to live together forever. Using his magic, he changes
them into the three hearthstones around the cooking 昀椀 re, where they become Kitchen Gods.
o Ever since, the three Kitchen Gods are responsible for taking care of all household a 昀昀 airs. Each
year, on the 23rd of the last month of the lunar year, the Kitchen Gods leave the kitchen, they
are seen o 昀昀 by the owner of the house and ride on a carp to the heavens to give a report on
each family’s doings. Then they return on the Eve of the 昀椀 rst day of the Lunar year.
o Today, the three prongs of a primitive stove are known as the Kitchen Gods. The
family worship them right at the kitchen daily or monthly. To Vietnamese people, the kitchen is
a very important place that brings everybody in the family together as well as keeps the
warmth, harmony and happiness of the family. On 23rd of the twelfth lunar month, the family
holds a small ceremony at home with certain o 昀 昀 erings including three elaborate paper
headpieces, sticky rice, chicken, 昀氀 owers and three sticks of incense to see o 昀昀 the Kitchen Gods
them to the heavens to make their reports to the Jade Emperor.
• The unique bowl of old Hanoians: When exploring the old kitchen of Hanoi Ancient House, you will 昀椀
nd out a typical kind of bowl with the unique shape that local people used. They are called slender-
waisted bowl (bát chiết yêu). Now the slender-waisted bowl is not popularly sold in supermarkets
anymore, want to buy the right kind of slender-waisted bowl Hanoi used, must go into the old pottery
or traditional pottery villages like Bat Trang. The bowl had a high foot, a 昀 氀 ared mouth, tied in the
middle like a girl’s waist, so it became known as “slender-waisted bowl”. In terms of practical use, the
slender-waisted bowl is the perfect item for dishes such as congee, noodle, vermicelli, etc. Because of
the 昀氀 ared mouth, it should help the surface of the dish cool quickly, but the bottom is still kept hot.
The slender-waisted bowl was used for a while because of its aesthetics. The high foot of the bowl
makes the tray much more elegant, on the other hand, the rim of the bowl is 昀 氀 aring and wide,
enabling the craftsman to carve many intricate patterns on it.
• The clay pot and Vietnamese cuisine in the past: Come to Hanoi Ancient House, you will discover a
unique thing – the clay pot. Do you wonder why old Hanoians used these pots instead of other
materials? In the past, earthenware pots were used by people in the countryside to cook many dishes.
The clay pot is porous, allowing heat and moisture to circulate evenly during the cooking process. This
helps foods retain a higher nutritional value than foods processed in other utensils. In addition, meat
cooked in a clay pot will be soft and not dry. And we cannot skip a fact that clay is a very cheap and
familiar material to the ancient Vietnamese people.

2.4. The meaning of door threshold/doorsill (bậu cửa) in ancient viemamese architecture
• Door threshold: A threshold is a raised area at the bottom of a door that indicates a transition from
one space to another in an entryway. The threshold structure is the boundary separating the space
inside and outside the traditional wooden house. To enter the traditional Vietnamese wooden house,
people must stop here.
• The meaning of threshold of a house:
o This thresold prevent pets and animals from entering the house when the house is open. That's
part of the reason why the threshold is made so high.
o The threshold is made high in a Vietnamese wooden house so that when visitors want to enter,
they must look down at their feet to avoid tripping when crossing the threshold. The act of
bowing shows respect or as a greeting to the host.
o Anther purpose: when cleaning and sweeping the house, you have to stop here to clean up the
garbage, not throw it out. This means keeping everything good and bad within your home, not
pushing it outside.

(3). Ancestor worship and related information

3.1. Present the tradition of Ancestor worship in the Vietnamese culture
• Ancestor worship was introduced into Vietnam by the Chinese during their long occupation of the
country that began 200 years before the birth of Christ. Since then, it has been fully absorbed into the
Vietnamese consciousness and, with Confucianism, underpins the country’s religion and social fabric.
• Ancestor worship, an ancient Vietnamese tradition, is a ritual practice paying tribute to
deceased family members and reminding people of their roots.

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 • The practice re 昀氀 ects the in 昀氀 uence of patriarchy and Confucianism on Vietnamese culture. Since
Confucianism was introduced to Vietnam during the Chinese domination, 昀 椀 lial piety, the most
fundamental of Confucian values, has been very much appreciated in Vietnamese families.
• Accordingly, children are obliged to respect their parents in life and to remember them after they die.
The practice of ancestor worship is thus an expression of “昀椀 lial piety” toward deceased parents, relatives
and ancestors.
• Most Vietnamese families have an ancestral altar placed in a prominent place of the house.
The ancestral altar is set with ancestral tablets and pictures, together with an incense burner bowl in
the centre as a symbol of the stars. Inside the bowl usually stands a circular incense stick that
represents the universe. Two candles are placed on the sides of the altar to embody the sun (left) and
the moon (right).
• On special occasions like ancestors’ death anniversaries or the Lunar New Year, special rites are
performed to communicate with the dead. The rites consist of making o 昀昀 erings of fruits, foods and wine;
lighting the candles; and burning incense before praying in front of the altar.
• Tet, or Lunar New Year, is the most important festival of the year for Vietnamese people and a time for
family reunions. It is an opportunity for descendants to invite the souls of their ancestors to join the
family’s Tet celebration.
• On these days, every home has a tray 昀椀 lled with 昀椀 ve types of fruits placed on the ancestral altar. The
fruits may include a bunch of bananas, pomelo, persimmon, pear and tangerine in di 昀昀 erent colours to
represent the desire for “phu” (prosperity), “quy” (notability), “tho” (longevity), “khang” (health) and
“ninh” (peace).
• The altar may also be decorated with a branch of peach blossoms in warm pink to drive away evil
spirits and bad luck.
• The ancestral altar occupies a prominent place in every Vietnamese home, no matter whether the
family is rich or poor. It is a manifestation of the country’s culture that shows its respect for both the
past and the future.
• Why Do Vietnamese People Worship Their Ancestors?
o For the Vietnamese, ancestor worship is not related to ghosts, spiritualism or even the
supernatural in the Western sense. It is not even a ‘belief’ in the sense that it is open to
question by the ‘believers’. The Vietnamese accept as a fact that their ancestors continue to
live in another realm, and that it is the duty of the living to meet their needs. In return, the
ancestors give advice and bring good fortune.
o Devotees of Buddhism believe in previous existences, and seek to correct previous bad deeds
to reach enlightenment. Ancestor worship is fundamentally di 昀 昀 erent. For the Vietnamese,
death, and the ritual and practice of ancestor worship, constitutes the transfer of power from
the tangible life to the intangible. Existence is a continuum stretching through birth, a life spent
in tangible form on Earth, followed by death and a spirit existence in another realm for a
further two or three generations.

3.2. Present the theory of 昀椀 ve elements (thuyết ngũ hành) and how the Vietnamese have incorporated the
philosophy in family altars?
The theory of 昀椀 ve elements (thuyết ngũ hành)
• The Five Elements are the 昀椀 ve basic elements: Metal, Wood, Water, Fire, and Soil. According to the 昀椀 ve
elements theory, everything in this universe is created from these 昀 椀 ve elements. These factors all
interact with each other and have their own properties.
• The 昀椀 ve generating interactions are fueling, forming, containing, carrying, and feeding:
o Wood fuels 昀椀 re.
o Fire forms earth (volcanoes, ash, etc.).
o Earth contains metal.
o Metal carries water (buckets, pipes, etc.).
o Water feeds wood (trees, plants, etc.).
• Overcoming Interactions: The overcoming interactions of the 昀 椀 ve elements are like the acts of
hostility between two sides in a war. The 昀 椀 ve overcoming interactions are melting, penetrating,
separating, absorbing, and quenching:
o Fire melts metal
o Metal penetrates wood (chopping, sawing, drilling, nailing, screwing).
o Wood separates earth (tree roots breaking up soil/rock).

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 o Earth absorbs water.
o Water quenches 昀椀 re.
How the Vietnamese have incorporated the philosophy in family altars?
• A complete worshiping suit must include 5 elements according to the law of the 昀椀 ve elements: Metal,
Wood, Water, Fire, and Earth.
o Pottery (Earth): Ceramic ware is used mainly on the altar, especially the incense bowl (incense).
o Bronze (Metal): The bronze items on the altar are: crane tops, candlesticks, caskets, incense
burners, ..
o Wooden furniture (Wood): Wood furniture is often used to make altars, altars, incense bowls,
tablets, etc.
o Electrical (Fire): The electric items on the altar are usually electric lamps, candle lights, and oil
lamps. These lamps are used for daily lighting or when burning incense and making o 昀昀 erings.
o Water: Jar on the altar usually contains water, symbolizing fortune.
3.3. Present the meaning of the following o 昀昀 erings on an altar: burning incense, candle or oil lamp, 昀氀 ower, fruit,
water.
• Burning incense:
o It is hard to pinpoint a particular time when such practice exactly started in Vietnam. It
probably originates from the Chinese colonization. The ritual of burning incense in religious
ceremonies dates back from very old times: depictions of burning incense could be found in
tombs and temples of Ancient Egypt!
o For Vietnamese, an incense stick is not a simple object; it is a sacred element, which is part of
their daily spiritual life and of their relation to the world. We can even say that it is part of the
Vietnamese cultural identity.
o The smoke of the incense sticks is considered as a sacred bridge between the visible life of
human beings and the spiritual life of earth, heaven and gods. It helps connecting the world of
the living and the one of the deceased (or spirits).
o That is why incense o 昀昀 ering is so important as a ritual during the traditional Buddhist festivals as
well as in the worship of ancestors in each Vietnamese family.
o At home or in the pagodas, incense o 昀昀 ering especially takes place on the most important days of
the lunar calendar (1st and 15th day of each month). It takes place as well as on the
anniversary of the death of a loved one, or when a baby is born. And of course for traditional
TET, the lunar New Year.
o When one burns an incense stick, his prayers are passed on to the deities and to the spirits of
their ancestors.
o In Vietnam, you can 昀 椀 nd many types of incense: the most common is the small sticks of
bamboo covered with wood powder or the conical spirals that hang form the ceiling in the
pagodas. Sometimes, they are made of aromatic wood.
o According to tradition, one should always light and burn an odd number of incense sticks
(1,3,5, 7 or 9). Each and every of those number has its own meaning and symbolic value. They
all represent prosperity and development. Nobody burns only 1 stick; 3 is actually a minimum.
One must hold the sticks with both hands and put them respectfully on the altar, showing
humility and concentration. Incense o 昀昀 ering should be accompanied with prayers. Nowadays
even in modern Vietnam, this ritual is still taken very seriously by everybody.
• Candle or oil lamp, 昀氀 ower, fruit, water.
o The lighting of a candle or an oil lamp represents the light of wisdom illuminating the darkness
of ignorance.
o The burning of incense represents the fragrant scent of morality.
o Flowers represents the aspiration to achieve the body of the Buddha with the thirty-two marks
of the Buddha as well as the teaching of impermanence. Alternately, a Zen verse expresses the
desire for the mind's "昀氀 owers" to "bloom in the springtime of enlightenment.
o Food, fruit, water, drinks represents the nectar of Dharma and the wish to achieve it.

3.4. Present the meaning of the model in which a Flamingo Standing on a Turtle
• On two sides of the incense table, the image of 昀氀 amingo standing on the back of the turtle symbolizes
the harmony of the Sky and the Earth.

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 • According to some legends, the turtle and the 昀 氀 amingo were close friends. The turtle lived in the
water while the 昀氀 amingo 昀氀 ew in the sky. When their place of living was 昀氀 ooded, the turtle helped the 昀氀
amingo move to a dry place. Conversely, when the droughts happen, the turtle was brought into the
water by the 昀氀 amingo.
• This legend told the lessons of 昀椀 delity and mutual support between good friends during the hardship.
3.5. Why do your people burn votive paper products? In your opinion, is the exercise a good or evil custom?
Should you keep burning votive paper products?
• Burning votive papers in Vietnam is one of the most longstanding traditions that came from China. It is
deeply rooted in the habits of most Vietnamese people and that’s why one can easily 昀椀 nd votive paper
shops anywhere in Vietnam.
• Did you know that back in ancient times in Vietnam, when a man died, his widow was also killed and
cremated so that he might have a wife in the “next world”… ? Then, Confucius prohibited this custom
and people started to use and burn paper-made objects instead.
• Vietnamese families practice the custom of burning votive papers for a wide variety of occasions and
reasons.
• One of the main reasons is to complete religious or superstitious purposes. People can burn votive
o 昀昀 erings at home after 昀椀 nishing ancestral commemorations, at pagodas and temples after completing
rituals, at funerals and on death anniversaries. Key dates for o 昀昀 erings are on the 昀椀 rst day and 15th
day of each lunar month, especially on the 7th month of the lunar year.
• This practice originates from the idea that in Vietnam, death is not the end of someone’s life, but just
another state. Burnt votive o 昀昀 erings are meant to be sent for the dead to use in the afterlife . Usually,
votive items represent valuable objects (money, clothes, houses, cars…). It’s as if the deceased could
still enjoy material life in his new state of being. Votive papers actually symbolise the link between life
and death.
In your opinion, is the exercise a good or evil custom? Should you keep burning votive paper products?
• The practice is followed by the majority of Vietnamese people, where over 70 percent of the
population are either atheists or follow folk religions. The votive paper o 昀 昀 erings, which are burnt
throughout the year during special religious occasions, but mostly during Tet.
• It is said that Vietnamese people burn thousands of tons of votive paper every year, which of course,
doesn’t have a very good e 昀 昀 ect on the environment. In the past few years however, local medias
mentioned that burning votive paper o 昀 昀 erings would be gradually eliminated in Vietnam. But being
such an old tradition, burning votive paper will take time before completely disappearing.
• In my perspective, this exercise is evil custom if we abuse this burning votive paper to burn thousands
of tons paper every year. We can control this burning by applying new appropriate regulations at
home, at pagoda, at o 昀케 ce.

(4). Questions about Vietnamese Co 昀昀 ee

4.1. Present the history of co 昀昀 ee.
4.2. Present the origin and history of co 昀昀 ee in Vietnam.
• Co 昀昀 ee was 昀椀 rst introduced to Vietnam in the 1850s by French colonists. Initially planted on small farms,
this quickly changed into large scale production on massive plantations located in the highlands of
Vietnam.
• Since the 昀椀 rst crops, co 昀昀 ee production has continued to expand and even drive the agricultural industry in
Vietnam and contributes a substantial percentage to the country’s GDP. Co 昀昀 ee is second only to rice in
agricultural production.
• The majority of co 昀昀 ee production and processing takes place in Dak Lak Province, a province located
southwest of Danang. Buon Ma Thuot, “the capital of co 昀昀 ee”, is the main supplier for co 昀昀 ee in Vietnam
as well as co 昀昀 ee export. Vietnam has continued to expand co 昀昀 ee production and is currently the second
largest producer of co 昀昀 ee, only behind Brazil.
• The co 昀昀 ee in Vietnam is mostly Robusta co 昀昀 ee. Robusta is easy to grow with high yields and therefore is
quite cheap to produce. Robusta beans are known for their strong earthy 昀氀 avors and more bitterness
than the more expensive Arabica beans. However, the Robusta bean is also known for high ca 昀 昀
eination, making it a choice bean for espressos, co 昀昀 ee blends, and instant co 昀昀 ees.

4.3. What are the di 昀昀 erences between Vietnamese co 昀昀 ee and regular co 昀昀 ee in the world?

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 • Because of the large production of Robusta beans in Vietnam, the majority of co 昀昀 ee drank in Vietnam
is of the Robusta variety. As a result, the co 昀昀 ee served is very dense with a strong 昀氀 avor and high
ca 昀昀 eination; you will immediately notice that serving sizes for Vietnamese co 昀昀 ee is much smaller.
• Additionally, Vietnamese Co 昀昀 ee will often be mixed with sugar and an additional ingredient to mask
the bitterness of the Robusta bean.
4.4. Make a presentation on Giang Co 昀昀 ee.
• Giang Café was founded by the Father ,Mr. Nguyen Giang in 1946, when he was working as a bartender
for the famous 昀椀 ve-star So 昀椀 tel Legend Metropole Hanoi hotel. Although the café has been relocated
twice, its egg co 昀 昀 ee recipe is almost the same as in its early days, with its chief ingredients being
chicken egg yolk, Vietnamese co 昀昀 ee powder, sweetened condensed milk, butter and
cheese. The co 昀昀 ee is brewed in a small cup with a 昀椀 lter before the addition of a well-whisked mixture of
the yolk and other ingredients. The cup is placed in a bowl of hot water to keep its
temperature. My father developed the recipe in days when milk was scarce in Vietnam. He used egg
yolks to replace milk.
• Whatever the time goes by, the co 昀昀 ee is pretty delicious mixed by the whole materials as eggs, milk,
co 昀昀 ee that you will 昀椀 nd them so amazing and unforgettable. The egg 昀氀 avor is really fat, the co 昀昀 ee 昀氀 avor are
really both fragrant and bold.
• But the most important factor that make Giang Café unique and di 昀昀 erent from other restaurants is
the formula how to measure exactly the 昀 椀 xed amount of eggs and co 昀 昀 ee and the way to mix them
perfectly that will decrease maximum the egg sickliness.

4.5. Make a presentation on how to make egg co 昀昀 ee: Ingredients, Recipe

• This unique co 昀昀 ee blend features Vietnamese co 昀昀 ee mixed with sugar, condensed milk and the yolk of a
chicken egg. This blend is typically served in Hanoi and has been a popular co 昀昀 ee choice since the
mid- 1900s, reportedly created due to the scarcity of milk at the time.
• Ingredients for Vietnamese Egg Co 昀昀 ee
o 1 egg
o 3 teaspoons of Vietnamese co 昀昀 ee powder
o 2 teaspoons of sweetened condensed milk
o Boiling water
• Recipe
o Brew a small cup of Vietnamese co 昀昀 ee. (Vietnamese co 昀昀 ee 昀椀 lters available on Amazon here.
Also, for visual step-by-step of the brew process, there is a good set of photos explaining how
to here.)
o Crack an egg and separate the yolk from the whites. Discard the whites.
o Put the yolk and the sweetened condensed milk in a small, deep bowl and whisk vigorously
until you end up with a frothy, 昀氀 u 昀昀 y mixture like the one above.
o Add a tablespoon of the brewed co 昀昀 ee and whisk it in.
o In a clear co 昀昀 ee cup (we’re going for aesthetics here), pour in your brewed co 昀昀 ee, then add the 昀
氀 u 昀昀 y egg mixture on top.
o Presto. Egg co 昀昀 ee.

https://en.wikipedia.org/wiki/Old_Quarter,_Hanoi
https://pipanews.com/why-are-the-trees-on-the-roadside-painted-white-what-is-the-science-behind-it-why-do-
people-paint-trees-white-know-the-science-behind-it/
https://azlocaltrip.com/hanoi-ancient-house/
Kitchen: https://readtoolead.com/legend-of-the-kitchen-god/
Ngưỡng cửa : https://nhagodangian.com/3190-2-nguong-cua-mat-cua-nha-go-dan-gian-viet-nam/
Thờ cúng: https://en.vietnamplus.vn/ancestor-worship-reminds-people-of-their-roots/196171.vnp
Ngũ hành trên ban thờ : https://thuvienphongthuy.vn/chia-se/371/cach-bai-tri-va-y-nghia-cac-vat-pham-tren-ban-
tho-gia-tien
Ngũ hành: https://beta.wikiversity.org/wiki/H%E1%BB%8Dc_thuy%E1%BA%BFt_Ng%C5%A9_h%C3%A0nh
Ngũ hành: https://www.chinahighlights.com/travelguide/chinese-zodiac/china- 昀椀 ve-elements-philosophy.htm
Thắp hương: https://www.urban-tales.com/incense-o 昀昀 ering-in-vietnam/
Nến, hương, hoa: https://en.wikipedia.org/wiki/O 昀昀 ering_(Buddhism)#cite_note-2

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 Đốt vàng mã: https://www.urban-tales.com/votive-paper-traditions/
Café: https://www.samdihotel.vn/post/44-co 昀昀 ee-in-vietnam.html; http://www.giangcafehanoi.com/ ;

Vocabulary
Meaning
Word and Word
No Pronunciation Vietname Example
Phrase form English
se
Adj: (of an area of a The residential and commercial area that
town) suitable for living is now the Old Quarter came to be
in; consisting of houses during the Lý and Trần dynasties
Residential /ˌrezɪˈdenʃl/ Adj Nơi ở,
rather than factories or o
1 nơi cứ They are just that: a long, narrow tube
Residence /ˈrezɪdəns/ n 昀케 ces
trú, nhà ở that is subdivided into sections that
N: a house, especially a serve all the needs of family, commerce
large or impressive one and residence
Syn: dwelling
to start to feel comfortable Ổn định
2 Settle in /ˈsetl ɪn / Ph.v many people from the surrounding plains
in a new home, job, etc. cuộc sống
migrated to the city and settled in what
containing a lot of people, is now the Old Quarter, creating the
3 dense /dens/ adj things, plants, etc. with Dày đặc densest urban area of the city
little space between them
the fact of a lot of people, Dòng The Lê dynasty period saw an additional
4 in 昀氀 ux /ˈɪn 昀氀 ʌks/ n money or things arriving chảy, làn in 昀氀 ux of Chinese immigrants who arrived
somewhere sóng to trade
demolish something to pull Two small markets were demolished
Phá dỡ,
5 demolish /dɪˈmɑːlɪʃ/ v or knock down a building; to make place for Đồng Xuân Market
gỡ bỏ
to destroy something
the rails that form the route Furthermore a tramway was
6 tramway /ˈtræmweɪ/ n Xe điện
for a tram constructed through the quarter
a person who buys and sells
goods in large quantities, Merchants and dealers can trade right on
7 Merchant /ˈmɜːrtʃənt/ n Nhà buôn
especially one who imports the streets
and exports goods
chickens, ducks and Hang Ga street is selling poultry such as
8 poultry /ˈpəʊltri/ n Gia cầm
geese, kept for their meat chicken, duck, goose, pigeon, turkey
or eggs
an insect that lives in
organized groups, mainly in
tree does not get insects or termites and
9 termite /ˈtɜːrmaɪt/ n hot countries. Termites do a Mối mọt
the age of the tree increases.
lot of damage by eating the
wood of trees and buildings
if lime is applied on the outer layer, its
10 bark /bɑːrk/ n the outer layer of a tree Vỏ cây
bark does not crack or even break
one of the very small holes the white color used in panting protects
11 follicle /ˈfɑːlɪkl/ n in the skin that hair grows nang the new follicles that are damaged by
from the direct rays of the sun
an act of trying to do
an attempt to minimize taxes, as each
something, especially
12 attempt /əˈtempt/ n Nỗ lực property was taxed according to the width
something di 昀케 cult, often with
of the street-facing facade.
no success

the front of a an attempt to minimize taxes, as each

13 Facade /fəˈsɑːd/ n Mặt tiền property was taxed according to the width
building street-facing of the street-facing facade.
facade
an open space that is partly
or completely surrounded
The small courtyard in the middle of the
14 courtyard /ˈkɔːrtjɑːrd/ n by buildings and is usually sân
house
part of a castle, a large
house, etc.
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 Meaning
Word and Word
No Pronunciation Vietname Example
Phrase form English se
the practice of showing Ancestor worship, an ancient Vietnamese
respect for God or a god, tradition, is a ritual practice paying
15 worship /ˈwɜːrʃɪp/ N,v by 16saying prayers, Thờ cúng tribute to deceased family members and
singing with others, etc.; a reminding people of their roots.
ceremony for this
This two-story house was built from
red-brown clay that has ironwood combined with terracotta
16 terracotta /ˌterəˈkɑːtə/ n been baked but not glazed, Đất nung bricks, a holy creature title roof, and
used for making pots, etc. large frame doors

an angry argument
or disagreement
between people, often
17 quarrel /ˈkwɑːrəl/ N, v Tranh cãi One day, they quarrel over
about a personal matter
some trivial matter, and the husband, in
to have an angry a 昀 椀 t of anger, beats and throws his wife
argument or out of their home.
disagreement
not important or serious; not
18 trivial /ˈtrɪviəl/ adj worth considering Nhỏ nhặt

the feeling of being

extremely sorry for Ăn năn, he had been 昀椀 lled with remorse from the
19 remorse /rɪˈmɔːrs/ n something wrong or hối lỗi day he sends his wife away
bad that you have done
behaviour or attitudes that Trọng Cao accepts his fate to be burnt to
20 virtue /ˈvɜːrtʃuː/ n show high moral Đức hạnh death to protect Thi Nhi’s virtue
standards
extremely upset and
anxious so that you cannot Thi Nhi is distraught because her love for
21 distraught /dɪˈstrɔːt/ adj Quẫn trí
think clearly Trong Cao causes his death

each of the two or more

22 prong /prɔːŋ/ n long pointed parts of a fork Ngạnh

belonging to a very simple

23 primitive /ˈprɪmətɪv/ adj society with no industry Sơ khai the three prongs of a primitive stove are
known as the Kitchen Gods
a piece of equipment that
24 stove /stəʊv/ n can burn various fuels and is Bếp
used for heating rooms
The slender-waisted bowl is the
slender- bát chiết perfect item for dishes such as
25 N/A n N/a
waisted bowl yêu congee, noodle, vermicelli.
the 昀氀 oor or ground at the
bottom of a doorway, A threshold is a raised area at the
Ngưỡng
26 threshold /ˈθreʃhəʊld/ n considered as the bottom of a door that indicates a
cửa
entrance to a building or transition from one space to another in
room an entryway

Ancestor worship was introduced into

a person in your family who
Vietnam by the Chinese during their long
lived a long time ago
occupation of the country that began
Ancestor /ˈænsestər/
27 N, adj Connected with or that Tổ tiên 200 years before the birth of Christ
ancestral /ænˈsestrəl/ belonged to people in your Most Vietnamese families have an
family who lived a long time ancestral altar placed in a prominent
ago place of the house
Most Vietnamese families have an
a holy table in a church ancestral altar placed in a prominent
28 altar /ˈɔːltər/ n Bàn thờ
or temple place of the house
Ancestor worship was introduced into
occupation the period of time during Vietnam by the Chinese during their long
29 /ˌɑːkjuˈpeɪʃn/ n which a country, town, etc. Đô hộ occupation of the country that began
is controlled in this way 200 years before the birth of Christ

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 it has been fully absorbed into the
30 Confucianism /kən N a religion based on the Nho giáo

Meaning
Word and Word
No Pronunciation Vietname Example
Phrase form English se
Vietnamese consciousness and,
with Confucianism, underpins the
Confucian ˈfjuːʃənɪzəm/ teachings of the country’s religion and social fabric
Confucius adj Chinese philosopher Khổng tử
/kənˈfjuːʃən the most fundamental of Confucian
Confuci us
values, has been very much appreciated
in Vietnamese families.
it has been fully absorbed into the
underpin something: to Vietnamese consciousness and,
Tạo nền with Confucianism, underpins the
31 underpins /ˌʌndərˈpɪn/ v support or form the basis of
tảng
an argument, a claim, etc country’s religion and social fabric

a series of actions that are Ancestor worship, an ancient Vietnamese

always performed in the tradition, is a ritual practice paying
32 ritual /ˈrɪtʃuəl/ Adj same way, especially as part Nghi lễ tribute to deceased family members and
of a religious ceremony reminding people of their roots.
Người đã It helps connecting the world of the
33 decease /dɪˈsiːs/ n the death of a person khuất living and the one of the deceased (or
spirits).
connected with the way
34 昀椀 lial /ˈfɪliəl/ adj children behave towards Báo hiếu
their parents
The practice of ancestor worship is thus
the state of having or
an expression of “ 昀 椀 lial piety” toward
showing a deep respect for
Lòng deceased parents, relatives and ancestors.
somebody/something,
35 piety /ˈpaɪəti/ n thành
especially for God and
kính
religion; the state of
being pious
serious and very Confucianism was introduced to Vietnam
important; a 昀昀 ecting the Quan during the Chinese domination, 昀椀 lial piety,
36 fundamental /ˌfʌndəˈmentl/ adj most central and important trọng, sâu the most fundamental of Confucian
parts of something sắc values, has been very much appreciated
adv: fundamentally in Vietnamese families.

Most Vietnamese families have an

Quan ancestral altar placed in a prominent
37 prominent /ˈprɑːmɪnənt/ adj important or well known
trọng place of the house.
a 昀氀 at piece of stone that has
words written on it,
(Ancestral) especially one that has
38 /ˈtæblət/ n been 昀椀 xed to a wall in Bài vị
tablet
memory of an important
person or event The ancestral altar is set with ancestral
tablets and pictures, together with an
a substance that produces a incense burner bowl in the centre as a
pleasant smell when you symbol of the stars
burn it, used particularly in
39 incense /ˈɪnsens/ n religious ceremonies Hương

Eg: Incense stick,

incense burner bowl

to express or represent Two candles are placed on the sides of the

an idea or a quality Thể hiện,
40 embody /ɪmˈbɑːdi/ v altar to embody the sun (left) and the
hiện thân
Syn: represent moon (right)

rites are performed to communicate

a ceremony performed by with the dead
41 rite /raɪt/ n a particular group of Nghi thức
people, often for religious The rites consist of making o 昀昀 erings of
purposes fruits, foods and wine

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 Chiếm vị
to 昀椀 ll or use a space, an area trí quan The ancestral altar occupies a prominent
42 occupy /ˈɑːkjupaɪ/ v
or an amount of time trọng place in every Vietnamese home

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 Meaning
Word and Word
No Pronunciation Vietname Example
Phrase form English se
an event, action or thing
that is a sign that
something exists or is It is a manifestation of the country’s
/ˌmænɪfe
43 manifestation n happening; the act of BIểu hiện culture that shows its respect for both
ˈsteɪʃn/
appearing as a sign that the past and the future
something exists or is
happening
the belief that people who
have died can send
/ messages to living people, ancestor worship is not related to ghosts,
Chủ nghĩa
44 spiritualism ˈspɪrɪtʃuəlɪzəm n usually through a medium spiritualism or even the supernatural in
tâm linh
/ (= a person who has special the Western sense
powers)
The Vietnamese accept as a fact that
an area of activity, interest their ancestors continue to live in
45 realm /relm/ n Lĩnh vực
or knowledge another realm
a person who admires and is
46 Devotee /ˌdevəˈtiː/ n very enthusiastic about Tín đồ
somebody/something
knowledge about and Devotees of Buddhism believe in previous
understanding of something; existences, and seek to correct previous
enlightenmen the process of bad deeds to reach enlightenment
47 /ɪnˈlaɪtnmənt/ n understanding something or Giác ngộ
t
making somebody
understand it

Tangible that can be clearly seen to Hữu hình constitutes the transfer of power from the
48 /ˈtændʒəbl/ adj
intangible exist Vô hình tangible life to the intangible

a series of similar items in Existence is a continuum stretching

which each is almost the through birth, a life spent in tangible
same as the ones next to it Sự liên form on Earth, followed by death and a
49 continuum /kənˈtɪnjuəm/ n
but the last is very di 昀昀 erent tục spirit existence in another realm for a
from the 昀椀 rst further two or three generations.

to stop a 昀椀 re from burning

50 quench /kwentʃ/ v Dập tắt Water quenches 昀椀 re
Syn: Extinguish
the act of showing
somebody/something in a
particular way in words or depictions of burning incense could be
51 depiction /dɪˈpɪkʃn/ n Miêu tả
pictures, especially in a found in tombs and temples
work of art
principles relating to right
and wrong or good and bad The burning of incense represents the
52 morality /məˈræləti/ n Đạo đức
behaviour fragrant scent of morality.

the quality of being loyal to Thuỷ

53 昀椀 delity /fɪˈdeləti/ n somebody/something chung
used to describe feelings This legend told the lessons of 昀椀 delity and
that two or more people mutual support between good friends
54 mutual /ˈmjuːtʃuəl/ adj have for each other Đùm bọc during the hardship.
equally, or actions that a 昀昀
ect two or more people
equally
presented to a god as a sign
Votive of thanks Vietnamese families practice the custom
55 /ˈvəʊtɪv/ n Vàng mã of burning votive papers for a wide
Votive o 昀昀 erings; votive variety of occasions and reasons
paper, votive candle
to burn a dead when a man died, his widow was also
56 cremate /ˈkriːmeɪt/ v body, especially as Hoả thiêu killed and cremated so that he might

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 part of a funeral have a wife in the “next world”…
ceremony

Meaning
Word and Word
No Pronunciation Vietname Example
Phrase form English se
One of the main reasons is to complete
57 superstitious /ˌsuːpərˈstɪʃəs/ adj believing in superstitions Niềm tin religious or superstitious purposes
an action, or a ceremony,
etc. that makes people
commemora /kəˌmemə remember and show People can burn votive o 昀昀 erings at home
58 n Lễ kỉ niệm
tion ˈreɪʃn/ respect for an important after 昀椀 nishing ancestral commemorations
person or event in the past

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