by Jim Goodman
the city of Lạng Sơn |
Of northeastern Vietnam’s
three border provinces, Lạng Sơn is the most easily accessible and
least appreciated. Just 154 km
from Hanoi, on a good level road, the trip to Lạng Sơn city takes just over two
hours. The last hour or so
the road flanks picturesque hills, but nowhere in the province do these hills
rise to heights like its neighbor provinces Hà Giang and Cao Bằng. Thus, guidebooks downplay Lạng Sơn,
giving it little attention other than as a city on the way to the border
crossing into China, which is just 18 km away near Đồng Đăng. But the city and its environs offer
enough attractions to make it worth a stopover or even a separate excursion out
of Hanoi when you’re not crossing the border.
Thanks to
cross-border trade, Lạng Sơn has thrived since the normalization of relations
between China and Vietnam.
Chinese goods dominate the markets and virtually all of its buildings
date from after the 1979 conflict, which resulted in the destruction of nearly
every building in the city. Only
the remnant of one of the old Nguyễn Dynasty city gates remains at the south
end. Lying along a bend of the Kỳ
Cùng River, most of the commercial and residential quarters lie north of the
bend, while administrative buildings are largely south. The old French quarter used to lie
here, but it was destroyed in 1979. A couple of hills jut up from the flat land of the city
while bigger hills dominate the surroundings.
phallic stalagmite in Tam Thanh Cave |
altar to Quan Âm and other deities |
The city basically
lies on a north-south axis, with its main market, Kỳ Lừa, lying in the northern
quarter. In its northwest suburb, behind a fancy entrance gate, is the Tam
Thanh cave, the biggest of three in the vicinity, with an elaborate altar to
Quan Âm and other deities just inside the mouth. Several paths from here lead to other small shrines inside
niches of the cave walls. One path
leads to an opening with a view of the countryside, another to a pavilion on
the slope of the mountain and all of them converge at an underground pool,
featuring a very phallic stalagmite jutting up from the dark water. Another cave, Nhị Thanh, lies just south
and is even more impressive, featuring a 600-meter walk along a subterranean
stream. Stalactites force a lot of
ducking and dodging along the route, which is also graced by a 20-meter high
waterfall.
NàngTô Thị Waiting for Her Husband |
On another section of the same
hill lie the remnants of a 16th century Mạc Dynasty citadel, one of
the few physical vestiges in the country of a little-known period of Vietnamese
history. In 1428, following final
success in expelling Chinese forces after a twenty-year occupation of Vietnam,
Lê Lợi, a Thanh Hoá landowner who led the insurrection, founded the Lê
Dynasty. Though it was to be the
longest running dynasty in the country’s history, not officially ended until
1787, its kings were rarely in control.
Lê Lợi died five years after establishing it. His successor was just ten years old at his accession and
died in mysterious circumstances nine years later. The next king was barely a year old when crowned and when he
reached 17 his brother murdered him and usurped the throne. He in turn lasted but eight months and
then the last of Lê Lợi’s veterans overthrew him and installed Lê Thánh Tông as
king.
remains of a Mạc Dynasty citadel above Lạng Sơn |
He proved to be the most
successful monarch in the entire Lê Dynasty. Taking over in 1460 at the age of 18, he led the conquest of
the Chăm state of Vijaya, opening the way for Vietnamese migration to south
central Vietnam. A dedicated
Confucian, he promulgated a law code that was to survive until the early Nguyễn
Dynasty replaced it, held regular examinations aimed at recruiting government
officials, promoted literature and commissioned national histories.
Unfortunately, kings in those
times rarely lived to an advanced age.
Perhaps because he worked himself too hard, Lê Thánh Tông died in 1497
at the age of 57. His very capable
son Lê Hiến Tông ruled but six years and died when just 43. After his demise the Dynasty basically
ran out of good rulers, doomed by the fatal flaw underlying all dynastic
successions—that the son is not always the equal of the father. His own son and successor died after
six months and the next four monarchs were depraved, capricious, murderous
teenaged tyrants with, thanks to Lê Thánh Tông’s centralization, absolute
power. All of them suffered
violent deaths as factions at Court, basically pitting the Red River Delta
officials against the Thanh Hoá families that had supported Lê Lợi, worked
behind the scenes to promote their favorites.
Thất Khê |
The Mạc Dynasty ruled until
1592, when the Lê loyalists captured the capital and the reigning Mạc
king. Though the victors
reinstated the Lê king’s legitimacy, they did not yet wipe out the Mạc. The latter maintained its own claimants
to the throne and remained strong in the east and northeast. It was around this time that the Mạc
regime constructed the citadel in Lạng Sơn. Later in the 17th century they lost Lạng Sơn and
retreated to Cao Bằng, where they survived until 1677.
gate to the Holy Mothers temple in Đồng Đăng |
Lạng Sơn residents are
unlikely to know anything about the Mạc period of the city’s history, but are
well aware of 20th century Lạng Sơn history. The road to Cao Bằng is the famous
Highway 4, site of the first significant Việt Minh advances against the French
colonialists. The French had built a fort at Đông Khê,
south of Cao Bằng and north of the Lạng Sơn provincial border. In September 1950 the Việt Minh
captured it, prompting a French evacuation from Cao Bằng province. Shortly afterwards they also captured
Thất Khê, inside Lạng Sơn province and used it as a base of operations for expelling
the French from this province as well.
Tày ethnic minority |
The first stop north of Lạng
Sơn on Highway 4 is the border town of Đồng Đăng, a prosperous-looking place
with new buildings in the Franco-Viet style and a large and lavishly decorated temple
to the Holy Mothers. It’s not the
actual crossing point, which is eight km northeast at Tôn Thanh, a nondescript
place with a big entry gate and the adjacent Friendship Village, basically rows
of tents hawking Chinese goods like clothing, utensils, kitchen ware,
appliances, cell phones, DVD players, radios, etc.
Just at the northern edge of Đồng
Đăng, though, a sign reading “Border Zone” points to a path between the hills
flanking the road that leads to another post, hidden behind the promontories,
with big warehouses and Chinese signs.
Vietnamese porters pick up large packages here and carry them down the
rocky paths to the road, where motorcycles wait to take the goods into
town.
Nùng in the countryside |
The road
north passes by steep limestone hills on its eastern side and the gently
flowing Kỳ Cùng River on the western side, featuring a number of water wheels
along the banks. The towns and
most of the roadside villages along this and other provincial highways are
Vietnamese, but the province is also home to the Dao ethnic minority in the
hills and Tày and Nùng in the valleys.
The Dao are rather exclusive, rarely venturing into the cities, even at
festival time or market days. The
Tày and the Nùng are both members of the Tai-Kedai linguistic group and in
China are considered sub-groups of the Zhuang.
Tày and Nùng dialects are
similar, as are their lifestyles.
They differ in various domestic and religious customs and especially in
appearance. The Tày women dress in
dark colors, mostly black, with little or no embellishments like embroidery or
jewelry. Nùng women wear black
trousers, with a thin white strip along the sides, but their jackets are quite
colorful, with checked and plaid patterns, side-fastened and long-sleeved,
similar in style but no two jackets exactly alike. The same is true of their headscarves: tied in the same manner but always with
individual cloth patterns.
Nùng in the city |
The jacket material they buy
in the market and stitch together back home. They live in single story houses on the ground of mud-brick
walls and tiled roofs. The
interiors are full of split-bamboo storage baskets, spinning wheels, thread
winders and a four-shaft loom.
Winter is the weaving season, when women make cloth for their trousers,
bags, pillowcases and blankets.
Nùng villages lie just
several kilometers east of Lạng Sơn in Cao Lộc district, in valleys among the
rolling hills. Being so close, the
Nùng are frequent visitors to the city, especially on market days, held every
fifth day. They comprise a
noticeable percentage of both buyers and sellers, generally hawking crops grown
on their farms and purchasing household goods and maybe grain. And when they’re not shopping they’re
window-shopping and exploring the city, not confining themselves to the
immediate market areas.
bringing in baskets for sale at market day |
Beginning the 22nd
day of the first lunar month and running six days, the festival honors Thân
Công Tài, the 17th century Lê military officer who founded Kỳ Lừa
market. The main venues are the Tả
Phù Temple behind the market, dedicated to this man, and Kỳ Cùng Temple, sited
at the bend in the river that divides the northern and southern sections of the
city. Devotees begin bringing
offerings, like trays of glazed roast pig, to these temples the day before the
festival starts.
food offering at Kỳ Cùng Temple |
Besides religious activities,
the festival’s highlights are the processions between Tả Phủ and Kỳ Cùng
Temples and the costumed dances in the streets and squares along the
route. Elaborately carved red and
gold sedan chairs carry the temple deities from one temple to another, borne by
both Vietnamese and Nùng men, dressed in ceremonial silk garments. Preceding them are lines of women holding
the sacred guardian weapons that normally stand inside the temples in front of
the altars. Others hoist Buddhist
flags. And at the very front a
band of musicians playing drums, gongs, cymbals, lutes and viols leads the
line, their volume augmented by an amplifier and speakers mounted on a bike
pushed alongside them.
Tày and Nùng performers at Kỳ Lừa market |
On the first day the gods of Tả
Phủ go to visit Kỳ Cùng Temple, while on the last day the Kỳ Cùng deities
return the call with a procession to Tả Phủ. Near the temple before the processions begin, and at various
places on the route, traditional dance performances entertain the crowds. Nùng men put on a show with three
dancers wearing fierce red demon masks. Tày men follow with lion dances and a Vietnamese
troupe performs a dragon dance.
Besides the
dances, the procession itself is entertainment, with participants dressed in
utterly gorgeous clothes.
Proceeding normally in a stately manner, at major intersections the line
breaks into a quick-time figure-8 loop and then resumes its ordinary pace. All along the way shopkeepers have
erected candlelit altars with burning incense, laden with offerings to the
passing deities. These are mainly
liquor and food items, cooked, raw and packaged. The gods bless these offerings, as they did the roast pigs,
fruits and glutinous rice cakes presented at their altars, and return the
offerings to the people. And when
the processions are over and the dance costumes put away the celebrants are
then free to indulge in the last act of the festival program—enjoying the
blessings of the deities in the form of a big feast and a fine round of drinks.
the annual Kỳ Lừa Festival procession |
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