Lao social structures are comparatively simpler than in neighboring
Cambodia or
Thailand, which is a logical outgrowth considering the ethnic diversity of Laos.
Lao Theung and
Lao Sung groups were outside the traditional class structures, but together made up a large portion of the population.
Traditionally the king was at the apex of
secular and religious authority, as both the head of the
sangha and his
saksit power in
animist beliefs. The remainder of the population was headed by a class of
nobility and then the general population. There were no strong
caste rules as appeared in
Thailand with
sakdi na or
Khmer based cultures. Apart from the social structure was the
Theravada
clergy, which were due respect regardless of class. The fact the most
males became monks at some point in their lives provided a route for
social mobility and exposure to formal education.
Since the
King of Laos
was deposed in 1975, there were early attempts to downplay the
importance of the monarchy and replace or alter many religious
traditions and holidays. In recent years there has been renewed interest
in the monarchy but from a nationalistic perspective, in a similar
model to
China since the 1990s. The
socialist
revolution theoretically put an end to the class distinctions in Laos,
but in reality simply transferred traditional structures onto a
different set of elite. The Lao
sangha has also recovered their traditional role and status in much of Lao society.
Social Etiquette.
Lao social status places an emphasis on respect for elders; religious
images and clergy; family and village authority; and the Buddhist
concept of
dharma which emphasizes personal moral duty.
Buddhist principles encourage stoic indifference and quiet reserve in dealing with disagreements. However,
Lao people also have a strong concept of
muan or “happy contentment” which encourages actions to not be taken too seriously or too quickly.
The family unit is the basis of much social interaction, as such it is common for Lao to refer to each other using familiar
cognates such as “sister, brother, aunt or uncle” without an actual family tie to that person. Friendship falls between two categories,
moo linh “play friends” are acquaintances and
moo tai “die friends” who are considered as family. It is not uncommon or even considered rude for
moo tai
to show up unannounced for an extended stay, or to share personal
possessions. Personal face-to-face contact is considered the most
polite, and Western notions of invitations, letters and emails are
viewed as foreign.
Traditional Lao are conservative about their appearance and personal
space. Lao people are also generally sensitive about physical contact.
The head is considered as sacred, whereas the left hand and feet are
ritually unclean. In keeping with social status it is expected that
younger people slightly bow or keep their heads lower than elders or
clergy. Except among a parent child relationship it is considered
condescending to touch a Lao person’s head. Pointing with the hands or
fingers is also insulting especially during a disagreement. Positioning
of feet is highly important. Feet should never be pointed toward a
Buddha
image, member of the clergy, or elders. Shoes should always be removed
when entering a temple or a Lao home or will give serious offence.
The typical Lao greeting is the
nop which is similar to the
wai in
Thailand or the
satu in
Cambodia, and is based on the Indic
Añjali Mudrā. In a
nop the hands are clasped together upright in a prayerful position, with fingertips below the nose and a slight downward gaze. The
nop
is often accompanied with the greeting "Sabaidee" or “good health (to
you)” and is considered the polite address for members of higher social
status.
Special social attention is paid to monks and religious items. Touching a
Buddha image or
animist shrine is always offensive. Lao people will generally
nop
and kneel when approached by passing monks. In respect for the monastic
vows, it is considered an offence for women to touch a monk, his robes,
or to hand anything to a monk directly. In many instances a male friend
or family member will be used as an intermediary or lacking that a
plate or some other item will be used and then placed on the ground for
the monk to use. However, compassion is the guiding principle in such
interactions and the exception is up to the monk to determine.
Lao social etiquette is extremely complex, and much of it may go
unnoticed by a non-Lao. In the past it was not uncommon for rule books (
dtumla)
which thoroughly explained social interactions, timing, and which
activities which should be undertaken at key times to be used.
Baci Cerymoney.
The
baci is the national folk ritual of Laos and the
Lao Loum. The
animist ceremony is part of
satsana phi, and is used for all major social and life events. The Lao believe the soul has 32 components which can become imbalanced. The
baci
reinforces the soul and the community, and involves all the gathered
into making prayers and well-wishes symbolized by silk or cotton threads
which are tied around the wrists.
