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Indulgence

Taking life positively and doing what your impulses want you to do, can be termed as indulgence, and focusing on the tough sides of life, not freedom is a part of the restrained culture. Culture can be described as indulgent or restrained. West Indies has a low indulgence score of 40 which makes it more of a restrained country. They have the perception that their actions are Restrained by social norms and feel that indulging themselves is somewhat wrong. They cannot do things outside the order of the government and due to previous slavery systems they are still in the perception of helplessness, like what happens to them is not their own doing. But the islands take pride in their lively cultural scenes, with parties, dances, and festivals like annual carnival celebrations. In aspects like celebrations, festivals, high standards of living, they are more indulgent.

Individualism Vs Collectivism

The West Indies, comprising of the three large island groups (the Bahamas, the Greater Antilles, and the Lesser Antilles) separating the Caribbean Sea from the Atlantic Ocean, scores high on the Collectivist culture of the Hofstede’s Cultural Dimensions. Hofstede explains collectivist societies as those societies where individuals are expected to be part of in-groups from birth and identifies themselves strongly to clans, and extended families. First and foremost, the West Indies culture leans more on a Group consciousness and most inhabitants are born into clans or extended families who believe in ‘Belongingness’ over keeping their lives to a private perspective as well as supporting of relationships over all other factors. Always in-group decisions are favored by them during decision making processes or voting and they exclude those individuals who are not part of their in-groups as out-groups. They favor a High Context Communication. The West Indies is a premier location for tourism owing to the mesmerizing beauty of the Bahamas, Barbados and Cuba which also owes to the key factor of maintaining harmony in their society. Then, they also believe that peace should prevail over the freedom of speech to maintain harmony in the in-groups as well as the language also evades the term “I”. According to Hofstede’s view, on the IDV score that ranges from 0-100, where societies that scores close to 0 belongs to Collectivist societies and societies scoring close to 100 belongs to individualistic societies. West indies therefore score closer to the 0 on this IDV score scale like other collectivist societies being India, Russia, Arab.

Uncertainty Avoidance

Uncertainty avoidance deals with a society’s tolerance for uncertainty and ambiguity. It has nothing to do with risk avoidance neither following rules. It has to do with anxiety and distrust in the face of unknown and conversely, with a wish to have fixed habits and rituals, and to know the truth. West Indies is a sub-region in North America comprises of 13 Island countries and other dependent territories. The region scores variously in the Uncertainty Avoidance Index dimensions (examples, Jamaica 13, Trinidad and Tobago 55, Dominican Republic 45), but the scores fall under the lower portion. This proves that West Indies has a low preference in uncertainty avoidance. Hence, the society is normal and accepting towards life, has less stress and anxiety. Aggression and emotions are under control and more accepting towards different people as different is curious to them. Moreover, their reluctant attitude made them demand few rules and innovations are well accepted. In terms of marketing and advertising flexible products and humor is preferred the most. Such mind set of living life to the fullest is always evident among people who visited this tourism friendly, relaxed lifestyle and beautiful natural scenes.

Power distance

Hofstede (1985) defines power distance as “the extent to which the members of a society accept that power in institutions and organizations is distributed unequally” (p. 347). Cultures differ in their level of power distance, and those with high power distance justify inequalities in the society or ingroup, whereas those with low power distance are more concerned with maintaining equality. The countries with high power distance include Malaysia, Philippines, Mexico, and China among others, whereas Austria, Israel, Denmark, and New Zealand are some of the countries with the lowest power distance. In west indies power distance is clearly visible among people. The division among them and the inequality is seen in different sectors like work places, in occasions and so on. This division is seen from the beginning and this is continued till now. There are different divisions from most powerful to least ones

Masculine Vs Feminine

Masculinity is the extent to which the use of force is endorsed in society. Femininity stands in a society which overlap gender roles, both men and women tend to be modest, tender and prioritize the quality of life. In terms of masculinity and femininity this sub-region seems to fall under more in the masculinity portions. Because, men are taught to be tough and take the responsibility of earning. Colonialism and their slave trade have made this region’s people to be tough in personality and gradually contained this mentality generation after generations. One of the examples can be, they haven’t elected that much of women presidents or prime ministers in comparison to men. Even though, the Caribbean are pretty relaxed and laid back, still work prevails over family. Here, fathers deal with facts and mothers with care. Girls can cry and boys should fight back despite of crying, the male decides the family and intimacy between couple is nothing but performance where the men is the subject and women is the object. Such things are evident in the reports where it shows the increasing numbers of crime and women rights violation. Admiration is only for the strong, resulting in a dominating society. In this sub-region, religion is followed seriously, that is religion focuses on god or gods. Therefore, we can come to this conclusion that West Indies follows a Masculine society

Section: 2
Team Members : Maisha Quadir Maliha(17104149),S.M.Tasnimul Hassan(17104154) Faiyaz Ahmed Khan(17104130),Tasnim Binte Shaheen(18104284), Tasfia Tasneem( 18304160)

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Top Export Products from Vietnam in 2018 | Top Exporters Importers | Infodrive India

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Orientation

The story of the origin of Vietnam's name captures several prominent themes that have run throughout the nation's history. As the usage of Viet indicates, the Vietnamese have for centuries had a sense of the distinctiveness of their society and culture. However, as the inclusion of Nam shows, the land they inhabit has expanded over time, and also has its own internal divisions into northern, central, and southern regions. Additionally, as evidenced by the name change, their history has been profoundly influenced by their contact with other, often more powerful, groups.

Vietnam today stands at a crossroads. It has been at peace for over a decade, but since the 1986 introduction of the "Renovation" or Doi Moi policy that began dismantling the country's socialist economy in favor of a market economy, the country has experienced tremendous social changes. Some have been positive, such as a general rise in the standard of living, but others have not, such as increased corruption, social inequality, regional tensions, and an HIV-AIDS epidemic. The Communist Party still exercises exclusive control over political life, but the question of whether Vietnam will continue its socio-economic development in a climate of peace and stability remains uncertain at the beginning of the twenty-first century.

Vietnam contains a wide-variety of agro-economic zones. The river deltas of Vietnam's two great rivers, the Red River in the north and the Mekong in the south, dominate those two regions. Both deltas feature irrigated rice agriculture that depends on the annual monsoons and river water that is distributed through immense and complicated irrigation systems. Irrigated rice agriculture is also practiced in numerous smaller river deltas and plains along the country's coast. Vietnam's western

salient is defined by the mountainous Annamite Cordillera that is home to most of the country's fifty-four ethnic groups. Many of these groups have their own individual adaptations to their environments. Their practices include hunting and gathering, slash and burn agriculture, and some irrigated rice agriculture. The combination of warfare, land shortages, population surpluses, illegal logging, and the migration of lowlanders to highland areas has resulted in deforestation and environmental degradation in many mountainous areas. The country is largely lush and tropical, though the temperature in the northern mountains can cool to near freezing in the winter and the central regions often experience droughts.

Linguistic Affiliation. Vietnamese is the dominant language, spoken by an estimated 86.7 percent of the population. It is a tonal Mon-Khmer language with strong Chinese lexical influences. The six-toned dialect of the central Red River delta region, particularly around Hanoi, is regarded as the language's standard form, but significant dialectical variations exist between regions in terms of the number of tones, accents, and vocabulary. Dialectical differences often serve as important symbols of regional identity in social life. As the official language, Vietnamese is taught in schools throughout the country. Since the 1940s, Vietnamese governments have made great progress in raising literacy rates and approximately 90 percent of the adult population is literate. During the twentieth century the country's elite have mastered a variety of second languages, such as French, Russian, and English, with the latter being the most commonly learned second language today. Linguists estimate that approximately eighty-five other languages from the Austro-Asiatic, Austronesian, Daic, Miao-Yiao, and Sino-Tibetan language families are indigenous to the country. These range from languages spoken by large numbers of people, such as Muong (767,000), Khmer (700,000), Nung (700,000), Tai Dam (over 500,000), and Chinese (500,000), to those spoken by only a few hundred people, such as O'Du, spoken by an estimated two hundred people. Many minority group members are bilingual, though not necessarily with Vietnamese as their second language.

Symbolism. The Vietnamese government extensively employs a number of symbols to represent the nation. These include the flag, with its red background and centered, five-pointed gold star; a variety of red and gold stars; the image of Ho Chi Minh; and representations of workers and soldiers. Images and statues of the latter, wearing green pith helmets and carrying weapons, are common in public places. Images of Ho are ubiquitous, adorning everything from currency to posters on buildings to the portraits of him commonly found hanging in northern Vietnamese homes. Ho was a strong advocate of national unity and referred to all Vietnamese as "children of one house." Other commonly visible symbols are the patterns of seabirds and other figures featured on Dong Son drums. These drums, manufactured by early residents of northern Vietnam in the first and second millennia B.C. , represent the nation's antiquity. Since Vietnam began developing its tourist industry in the late 1980s, a number of other images have become commonplace, such as farmers in conical hats, young boys playing flutes while riding on the back of buffalo, and women in ao dai , the long-flowing tunic that is regarded as the national dress.

History and Ethnic Relations

Emergence of the Nation. Many Vietnamese archeologists and historians assert that the origins of the Vietnamese people can be reliably traced back to at least the fifth or sixth millennium B.C. when tribal groups inhabited the western regions of the Red River delta. A seminal event in the solidification of Vietnamese identity occurred in 42 B.C.E. when China designated the territory as its southern-most province and began direct rule over it. China would rule the region for almost one thousand years, thereby laying the foundation for the caution and ambivalence that Vietnamese have felt for centuries toward their giant northern neighbor. The Vietnamese reestablished their independence in 938. The next thousand years saw a succession of Vietnamese dynasties rule the country, such as the Ly, Tran, Le, and Vietnam's last dynasty, the Nguyen (1802-1945). These dynasties, though heavily influenced by China in terms of political philosophy and organizational structure, participated in the articulation of the uniqueness of Vietnamese society, culture, and history. This period also saw the commencement of the "Movement South" ( Nam Tien )in which the Vietnamese moved south from their Red River delta homeland and gradually conquered southern and central Vietnam. In the process, they displaced two previously dominant groups, the Cham and Khmer.

The modern Vietnamese nation was created from French colonialism. France used the pretext of the harassment of missionaries to begin assuming control over Vietnam in the 1850s. By 1862 it had set up the colony of Cochinchina in southern Vietnam. In 1882 it invaded northern Vietnam and forced the Vietnamese Emperor to accept the establishment of a French protectorate over central and northern Vietnam in 1883. This effectively brought all of Vietnam under French control. The French colonial regime was distinguished by its brutality and relentless exploitation of the Vietnamese people. Resistance to colonial rule was intense in the early years, but weakened after the late 1890s. The situation began to change dramatically in the late 1920s as a number of nationalist movements, such as the Indochinese Communist Party (formed in 1930) and the Vietnam Nationalist Party (formed in 1927), became more sophisticated in terms of organization and ability. Such groups grew in strength during the turmoil of World War II. On 19 August 1945 an uprising occurred in which Vietnamese nationalists overthrew the Japanese administration then controlling Vietnam. On 2 September 1945 Ho Chi Minh officially established the Democratic Republic of Vietnam. The French attempted to reassert control over Vietnam by invading the country in December 1946. This launched an eight-year war in which the Vietnamese nationalist forces, led primarily by the Vietnamese Communists, ultimately forced the French from the country in late 1954. Vietnam was divided into North and South Vietnam for the next twenty-one years. During this period the North experienced a socialist revolution. In 1959 North Vietnam began implementing its policy to forcibly reunify the country, which led to outbreak of the American War in Vietnam in the early 1960s. This concluded on 30 April 1975 when North Vietnamese soldiers captured the city of Saigon and forced the surrender of the South Vietnamese government. On 1 January 1976 the Vietnamese National Assembly declared the establishment of the Socialist Republic of Vietnam, thereby completing the reunification of the Vietnamese nation.

Contemporary national identity's contentiousness derives from the forced unification of the country in 1975. Prior to this, the northern sense of national identity was defined through its commitment to socialism and the creation of a new, revolutionary society. This identity had its own official history that celebrated such heroes as Ho Chi Minh and others who fought against colonialism, but rejected many historical figures associated with the colonial regime, the Nguyen dynasty, and what it regarded as the prerevolutionary feudal order. South Vietnamese national identity rejected Communism and celebrated a different set of historical figures, particularly those that had played a role in the Nguyen dynasty's founding and preservation. After unification, the government suppressed this history and its heroes. The northern definition of national identity dominates, but there remains alternate understandings among many residents in the southern and central regions.

Ethnic Relations. Vietnam is home to fifty-four official ethnic groups, the majority of which live in highland areas, although some large groups such the Cham or Chinese live in lowland or urban areas. Since the mid-1980s, relations between ethnic groups have generally been good, but conflict has been present. The most frequent problem is competition for resources, either between different highland groups or between highland groups and lowland groups that have settled in the midlands and highlands. Some minority group members also feel discriminated against and resent governmental intrusion in their lives. The government, which at one level supports and celebrates ethnic diversity, has had complicated relations with groups it fears might become involved in anti-government activities. This has been the case with several highland groups in northern and central Vietnam, the ethnic Chinese, many of whom fled Vietnam at the time of the Vietnam War and China's brief border war in 1979, and expatriate Vietnamese who have returned to Vietnam.

Urbanism, Architecture, and the Use of Space

Vietnam's cities carry the architectural traces of the many phases of its history. The city of Hue, capital of the Nguyen dynasty, features the Citadel and other imperial structures, such as the mausolea of former emperors. In 1993 UNESCO designated the Citadel and other imperial sites as a part of their World Heritage List and have subsequently begun renovations to repair the extensive damage they received in the 1968 Tet Offensive. The French left behind an impressive legacy of colonial architecture, particularly in Hanoi, Hue, and Saigon. Colonial authorities meticulously planned these cities, creating wide, tree-covered avenues that were lined with impressive public buildings and private homes. Many of these structures still serve as government offices and private residences. Following the division of the country in 1954, South Vietnam saw an increase in functional American-style buildings, while North Vietnam's Eastern Bloc allies contributed to the construction of massive concrete dormitory housing. The 1990s brought an array of new architectural styles in the cities as people tore down houses that had for years been neglected and constructed new ones, normally of brick and mortar. New construction has removed some of the colonial flavor of the major cities.

City residents often congregate to sit and relax at all hours of the day in parks, cafes, or on the street side. The busiest locations during the day are the markets where people buy fresh meat, produce, and other essentials. Religious structures such as Christian churches, Buddhist temples, and spirit shrines are often crowded to capacity on worship days. Almost all lowland communities have structures dedicated to the war and revolution. These range in size from a large monument for war dead in Hanoi to the numerous cemeteries and cenotaphs for the war dead in towns and villages across the nation. These sites only commemorate those who fought for the victorious north, leaving those who served the south officially uncommemorated.

Vietnamese rural villages feature a variety of architectural styles. Village residents in lowland river deltas usually live in family compounds that

feature one or more rectangular-shaped houses made of brick and mortar. Compounds often have large open areas on the ground for drying rice. Village homes are normally built extremely close to each other, creating nuclear or semi-nuclear settlements surrounded by agricultural fields. Historically, villages planted dense stands of bamboo around their communities to define their boundaries and protect them from trespassers, though these are disappearing. In poor areas, such as in the central provinces of Nghe An and Quang Binh, many families still live in thatched houses. Regardless of their type, the main entrance to most homes is in the center of the long side, directly before the family ancestral altar. Kitchens, regarded as women's spaces, are on the side. Lowland villages have a variety of sacred spaces, such as Buddhist temples, spirit shrines, lineage halls, and the communal house (a sacred structure that houses the village guardian spirit's altar). These spaces normally have behavioral restrictions such as prohibitions against entry while in a polluted state to protect their sacredness. Highland minority groups often live in either thatched houses or in houses raised on stilts. Many of these houses maintain discrete spaces defined by age or gender.

Food and Economy

Food in Daily Life. Rice is the dietary staple which most people eat three meals a day. Rice is usually consumed jointly by family members. The common practice is to prepare several dishes that are placed on a tray or table that people sit around. Individuals have small bowls filled with rice, and then take food from the trays as well as rice from their bowls with chopsticks. Vietnamese often accompany these main dishes with leafy vegetables and small bowls of salty sauces in which they dip their food. Popular dishes include sauteed vegetables, tofu, a seafood-based broth with vegetables called canh, and a variety of pork, fish, or meat dishes. A common ingredient for cooked dishes and the dipping sauces is salty fish sauce ( nuoc mam ). Another important family practice is the serving of tea from a small tea pot with small cups to guests. Northern cuisine is known for its subtle flavors, central cuisine for its spiciness, and southern cuisine for its use of sugar and bean sprouts. Diet varies with wealth; the poor often have limited amounts of protein in their diets and some only have the means to eat rice with a few leafy vegetables at every meal.

The major cities feature restaurants offering Vietnamese and international cuisines, but for most Vietnamese, food consumed outside of the home is taken at street-side stalls or small shops that specialize in one dish. The most popular item is a noodle soup with a clear meat-based broth called pho . Many Vietnamese regard this as a national dish. Other foods commonly consumed at these sites include other types of rice or wheat noodle soups, steamed glutinous rice, rice porridge, sweet desserts, and "common people's food" ( com binh dan ), a selection of normal household dishes. There are no universal food taboos among Vietnamese, although some women avoid certain foods considered "hot," such as duck, during pregnancy and in the first few months after giving birth. The consumption of certain foods has a gendered dimension. Dishes such as dog or snake are regarded as male foods and many women avoid them. Some minority groups have taboos on the consumption of certain food items considered either sacred or impure.

Food Customs at Ceremonial Occasions. Food consumption is a vital part of ritual celebrations. Historically, villagers held feasts after the conduct of rites dedicated to village guardian spirits, but revolutionary restrictions on resource consumption in these contexts has largely eliminated such feasts. Feasts held after weddings and funerals remain large and have increased in size in recent years. The most popular feast items are pork, chicken, and vegetable dishes served with rice. Liberal amounts of alcohol are also served. In the countryside this usually takes the form of locally-produced contraband rice spirits, while feasts in the cities often feature beer or imported spirits. Feasts are socially important because they provide a context through which people maintain good social relations, either through the reciprocation of previous feast invitations or the joint consumption of food. Other important occasions for feasting are the death anniversaries of family ancestors and the turning of the Lunar New Year or Tet . Many of the foods served on these occasions are similar, although the latter has some special dishes, such as a square of glutinous rice, pork and mung bean cake called banh trung. These feasts are comparatively smaller and, unlike the weddings and funerals, generally are confined to family members or close friends.

Basic Economy. Despite efforts at industrialization after 1954, agriculture remains the foundation of the economy. The 1998 Vietnam Living Standards Survey showed that over 70 percent of the total population engaged in farming or farm-related work. Vietnam imports few basic agricultural commodities, and the majority of the items people consume are grown or produced in Vietnam.

Land Tenure and Property. The Vietnamese government, in line with socialist ideology, does not legally recognize private land ownership. Since the early 1990s, the government has made moves to recognize de facto land ownership by granting individuals long-term leaseholds. This trend received more formal recognition with the passage of the 1998 Land Law. Control over land is extremely contentious. With the recent growth of a market economy, land has become an extremely valuable commodity, and many cases of corrupt officials illegally selling land-use rights or seizing it for personal uses have been reported. Ambiguities in the law and the lack of transparent legal processes exacerbate tensions and make land disputes difficult to resolve.

Commercial Activities. Agricultural and manufactured products are sold both retail and wholesale. Cities, towns, and villages all feature markets, most of which are dominated by petty traders, normally women. The most commonly sold commodities are foodstuffs and household items such as salt, sugar, fish sauce, soaps, clothing, fabric, tableware, and cooking implements. Major purchases such as household appliances, bicycles, or furniture are often made in specialty stalls in larger markets or in stores in towns and cities. Currency is used for most transactions, but the purchase of real estate or capital goods requires gold. The number of open market wage-laborers has increased in recent years.

Major Industries. Industrial output is evenly split between the state-owned, private, and foreign sectors. Since the late 1980s, Vietnam has actively promoted foreign investment, resulting in a very rapid growth in output by that sector. International corporations have been most active in mining, electronics assembly, and the production of textiles, garments, and footwear, usually for export. Corruption and an unclear legal system have severely limited Vietnam ability to attract additional foreign investment since the 1997 Asian financial crisis. Vietnamese state-owned factories produce a number of commodities for local consumption, such as cigarettes, textiles, alcohol, fertilizer, cement, food, paper, glass, rubber, and some consumer appliances. Private firms are still relatively small in size and number, and are usually concentrated in agricultural processing and light industry. Many complain that state interference, an undeveloped commercial infrastructure, and a confusing and ineffective legal system inhibit their growth and success.

Trade. Vietnam's international trade relations have grown considerably since the early 1990's. Major exports include oil, marine products, rubber, tea, garments, and footwear. The country is one of the world's largest exporters of coffee and rice. It sells most of its rice to African nations. Its largest trading partners for other commodities include Japan, China, Singapore, Australia, and Taiwan.

Division of Labor. Vietnamese of all ages work. As soon as they are able, young children begin helping out around the house or in the fields. Men tend to perform heavier tasks, such as plowing, construction, or heavy industrial work while women work in the garment and footwear sectors. Individuals with post-secondary school educations hold professional positions in medicine, science, and engineering. The lack of a post-secondary education is generally not a barrier to occupying high-ranking business or political positions, though this had begun to change by the late 1990s. National occupational surveys show that only slightly more than 16 percent of the population is engaged in professional or commercial occupations, while just under 84 percent of the population is engaged in either skilled or unskilled manual labor.

Social Stratification

Classes and Castes. The vast majority of the contemporary Vietnamese population is poor. The average annual earnings in the 1990s for a family is estimated at $370. There has been an increase in social stratification based upon wealth, particularly in urban areas where some individuals, often with links to business or the government, have become very wealthy. Another important axis of stratification is the distinction between mental and manual labor. Given the recent origin of this wealth-based stratification and the widespread poverty, these groups have yet to congeal into clearly-defined classes.

Symbols of Social Stratification. The most prominent contemporary symbols of social stratification are consumer goods. Two of the most common symbols are the possession of a motorcycle, particularly one of Japanese manufacture, and a mobile phone. Other items include refrigerators, televisions, video players, gold jewelry, and imported luxury goods, such as clothing or liquor. Some individuals also assert their status through large wedding feasts. For the very wealthy, automobiles, foreign travel, and expensive homes are important status symbols. Many of the poor ride bicycles, wear old and sometimes tattered clothing, and live in thatched homes.

Political Life

Government. Vietnam is a socialist republic with a government that includes an elected legislature, the national assembly, a president as head of state, and a prime minister as head of government. However, real political power lies with the Vietnamese Communist Party. Party members hold virtually all executive and administrative positions in the government. The party's Fatherland Front determines which candidates can run in elections and its politburo sets the guidelines for all major governmental policy initiatives. The most powerful position in the country is the Communist Party general secretary. Other important positions are the prime minister, the president, the minister of public security, and the chief of the armed forces. Women and members of Vietnam's ethnic groups are nominally represented in the government. One of the most sensitive issues the government faces is balancing regional interests.

Leadership and Political Officials. The Communist Party pressures its members to serve as examples of political virtue. The image they employ as their ideal leader is Ho Chi Minh. Ho was a devoted revolutionary who lived a life of simplicity, avoided corruption, behaved in a fair and egalitarian manner, and put the nation and revolution above his own personal interests. Party members and others often invoke the numerous moral adages coined by Ho during his life as a benchmark for social and political morality. Ho's popularity is greatest in the north. Residents of other regions sometimes have more ambivalent feelings about him.

Local political officials often are caught between two conflicting sets of expectations regarding their behavior. As party members, they are exhorted to follow the official line and disregard their own interests, but relatives and members of their communities often expect them to use their positions to their advantage; thus nepotism and localism are, at one level, culturally sanctioned. Officials must balance these two sets of demands, as moving too far in one direction can lead to criticism from the other.

The Vietnamese revolution eliminated the extremely inegalitarian forms of interaction such as kowtowing or hierarchical terms of address that had existed between commoners and officials. Most Vietnamese address officials with respectful kinship terms, such as "older brother" ( anh ) or "grandfather" ( ong ), or in rare cases as "comrade" ( dong chi ). Events in the late 1990s, notably several uprisings in rural areas in 1997, have demonstrated that the people's respect for the party and its officials has declined, largely as a result of the highhandedness and corruption of many officials. However, significant alternative political movements have not emerged.

Social Problems and Control. Vietnam has enjoyed a large measure of stability since the late 1970s, but its government today faces a number of significant social problems. Its greatest concern has been unrest in rural areas brought on by official malfeasance and land disputes. The government is also concerned about relations with religious groups in the south, particularly Catholics, Cao Dai, and Hoa Hao, who have demonstrated against the government since the 1990s. Another source of concern is smuggling and the production of counterfeit commodities. Three problems that have increased dramatically in urban areas during the 1990s have been theft, prostitution, and drug abuse. Many who engage in the latter two activities are often from the poorest segments of the population. Official corruption associated with the drug trade and sex industry are another significant problem.

Vietnam has a legal system supported by a police force, a judicial and a security system. Yet, many Vietnamese feel that the system does not work, particularly with regard to its failure either to punish high-ranking offenders or to prevent the wealthy from bribing their way out of being punished for illegal activities. The former is often made possible by the extremely low salaries received by public officials. People also feel that the state deals more severely with political dissidents than many civil and criminal offenders. While there is a limited police and security presence in rural communities, the tightly-packed living spaces and ubiquitous kinship relations hinder the conduct of many crimes. If possible, local officials often prefer to settle disputes internally, rather than involve higher authorities. Public skepticism regarding the police and judicial system is a source of concern for the government.

Military Activity. The People's Army of Vietnam has roughly 484,000 active members with three to four million in the reserves. Over the past decade the military has cut its forces considerably, though recent estimates are that military expenditures constitute an amount equivalent to approximately 9 percent of the GDP ($650 million). Since its withdrawal from Cambodia in 1989, the military has not been

engaged in any large-scale conflicts, but its forces have been involved in numerous small skirmishes with the Chinese and Cambodians over border disputes.

Social Welfare and Change Programs

The Vietnamese government has a strong commitment to social welfare and social change, particularly health improvements, poverty alleviation, and economic development. It is also concerned with providing assistance to war invalids and the families of war dead. Numerous offices at all levels of government are dedicated to these goals, but their efforts are severely constrained by a lack of funding. As a result, the implementation of many such policies is carried out with the assistance of international donors and organizations. Several governments including those of Sweden, Finland, Norway, and Japan, have provided significant assistance.

Nongovernmental Organizations and Other Associations

The international nongovernmental organization presence is significant, ranging from various organizations of the United Nations that conduct a wide variety of projects across the country, to small groups that work in only one community. The programs they finance and implement include poverty alleviation, infectious disease control, contraception, educational assistance, and water purification, among others.

The development of civil society in Vietnam is still in its nascent stages, thus there are as of yet few indigenous nongovernmental associations that play a significant role in social life. Two types that appear to be gaining importance are patrilineages and religious or ritual organizations, such as local Buddhist Associations or Spirit Medium Associations. Some official organizations such as the Communist Party's Elderly Association that has a presence in villages throughout the country play an important role in organizing funerals and assisting the elderly.

Gender Roles and Statuses

Division of Labor by Gender. In prerevolutionary Vietnam the "public" ( ngoai ) domain was the male domain while the "domestic" ( noi ) domain was for women. This pattern still largely remains with women performing most of the essential tasks for running the household such as cooking, cleaning, going to market, and caring for children. Outside

the home, women dominate the business of petty trading which is a common sideline to earn money in many families. In urban areas women are often secretaries or waitresses, occupying lower level service positions. In general, men perform the majority of public activities, particularly business, political office or administration, and occupations that require extended periods away from home, such as long-distance truck driving. Men also control the most prestigious religious roles such as being a Buddhist monk or Catholic priest. While both men and women engage in all phases of agricultural production, the physically demanding activities of plowing and raking are mostly performed by men.

Marriage, Family, and Kinship

Marriage. Marriage is an expected rite of passage for the attainment of adulthood. Almost all people marry, usually in their late teens or early twenties. According to Vietnamese law, arranged marriage and polygamy are illegal. Young people can court freely, but many women are careful not to court too openly for fear of developing a negative reputation. Many Vietnamese regard the development of romantic love as an important component in deciding to marry, but many will also balance family considerations when making their decision. Vietnamese prefer to marry someone of equal status, though it is better for the husband to be of slightly higher status. Such considerations have become more significant in recent years as wealth differentials have grown. Vietnamese law allows both men and women to ask for a divorce. Divorce rates have increased, particularly in urban areas, but many women are reluctant to divorce because remarriage is difficult for them.

Domestic Unit. The common pattern for the domestic unit is to have two or three generations living together in one home. In some urban settings, particularly if the family resides in government allocated housing, the household might only include two generations, while some homes in the countryside have up to five generations. Residence in most homes is organized around the male line. Authority within the household is exercised by the eldest male, although his wife will often have an important say in family matters. Sons stay in the parent's home, and after marriage their brides move in with them. The eldest son will usually remain in the home, while younger sons might leave to set up their own household a few years after marriage. Women of all generations tend to such matters as cooking, cleaning, and caring for children, though these responsibilities tend to fall on the younger wives.

Inheritance. The general custom is for the eldest son to inherit the parental home and the largest portion of the family property, particularly land. Younger sons will often inherit some land or other items, such as gold. In rare cases daughters receive small items. Many parents like all of their children to receive something in order to prevent discord. If a person dies without a pre-stipulated arrangement, Vietnamese law requires an equal distribution of property among the next of kin.

Kin Groups. Patrilineages are the most important kin groups. At birth, children become members of their father's patrilineage and are forbidden from marrying anyone of that patrilineage within five degrees of relation. Most rural villages have several patrilineages whose members live amongst each other. Patrilineages generally do not exercise a dominant role in social life, although lineage members often meet to conduct commemorative rites for their ancestors. Many highland groups have matrilineages and different rules regarding marriage.

Socialization

Infant Care. Vietnamese infants are in constant contact with others. People hold children and pass them around throughout the day. During the night infants sleep with their parents in the parents' bed. Infant care is largely the responsibility of female family members. Mothers play the primary role, although in cases when they must be away, older relatives help care for the children. Older siblings often help out too. People talk and play with infants, calm them when they cry, and always try to make them smile and laugh.

Higher Education. Higher education is very prestigious, a tradition that dates back to the competitive examination system to become an official in the precolonial period. Many families want their children to attend university, but such an option is beyond reach for the majority of the population, particularly those in rural or highland areas.

Etiquette

Polite behavior is highly valued. One of the most important dimensions of politeness is for the young to show respect to their elders. In everyday life, younger people show this respect by using hierarchical terms of address when interacting with their seniors and parents regularly instruct their children on their proper usage. Younger people should also be the first to issue the common salutation chao when meeting someone older, should always invite their seniors to begin eating before they do, ask for permission to leave the house, announce their arrival when they return, and not dominate conversations or speak in a confrontational manner with their seniors. Prerevolutionary practices demanded that juniors bow or kowtow to their seniors, but the revolution has largely eliminated such practices. Many elders today feel that the revolution produced a general decline in politeness.

People of the same gender often maintain close proximity in social contexts. Both males and females will hold hands or sit very close together. People of different genders, however, especially if they are not married or related, should not have physical contact. In general woman are expected to maintain greater decorum than men by avoiding alcohol and tobacco, speaking quietly, and dressing modestly. In many public spaces, however, people often avoid standing in queues, resulting in a chaotic environment where people touch or press up against one another as they go about their business.

Religion

Religious Beliefs. The Vietnamese government recognizes six official religions: Buddhism, Catholicism, Protestantism, Islam, and two indigenous religious traditions that emerged during the colonial period, Cao Dai and Hoa Hao. The Mahayana tradition of Buddhism is dominant in Vietnam, and over 70 percent of Vietnamese consider themselves at least nominally Buddhist. The constitution technically allows for the freedom of religion, but this right is often constrained, particularly with regard to any religious activities that could become a forum for dissent. All religious organizations are technically overseen by the Communist Party's Fatherland Front, but opposition, notably from the Cao Dai, Hoa Hao, and some Buddhist sects, has been present.

Denominational variations aside, the core of religious practice for almost all Vietnamese is the worship of spirits. The most important spirits are the souls of the ancestors. Almost all families have altars in their homes where they perform rites for family ancestors, especially on the deceased's death anniversaries and the Lunar New Year. Many Vietnamese also perform or participate in rites for their village guardian spirits, spirits associated with specific locations, spirits of deceased heroes, or the Buddha or different Boddhisatvas, particularly Avalokitesvara. Some Vietnamese believe that spirits have the ability to bring good fortune and misfortune to human life. Revolutionaries strenuously objected to such thinking because they felt that it prevented the Vietnamese from becoming masters of their own destinies. Today, acceptance of ideas of supernatural causality is more common among women, while some men, particularly those with party or military backgrounds, reject such ideas.

Religious Practitioners. Each of the main religious traditions has its own set of practitioners such as Christian priests, nuns, and ministers, Buddhist monks and nuns, Islamic clerics, and Cao Dai and Hao Hao priests. Vietnamese society also features spirit priests, Taoist masters, spirit mediums, diviners, and astrologers. The three former specialists have the ability to interact with the spirit world in order to learn the spirits' desires and persuade or coerce them to behave in particular manners. They are usually consulted to help the living cure illness or end a pattern of misfortune. Spirit priests and Taoist masters are usually men who study religious texts to learn their specialty. Most mediums are women, many of whom become mediums after a crisis or revelatory experience. Diviners and astrologers have the ability to predict the future. Diviners make their predictions through a range of divinatory rites or by reading faces or palms. Astrologers make their calculations

based on the relationship between the date and time of a person's birth and a wider set of celestial phenomena. Many people consult one of the latter two specialists when planning a new venture, such as taking a trip or starting a business.

The other world is regarded as identical to that of the living. To live happily there, the dead depend on the living to provide them with essential items. At a minimum this includes food, though some also send money, clothing, and other items. Family members deliver these items through mortuary rituals, especially those performed annually on the deceased's death anniversary. All rituals associated with death have a tremendous moral significance in Vietnamese society.

Medicine and Health Care

The Vietnamese, like residents of other poor, tropical countries, suffer from a wide range of maladies, including parasitic, intestinal, nutritional, sexually transmitted, and respiratory diseases. In 1999, the average life expectancy at birth was 65.71 years for men and 70.64 years for women. The major endemic diseases include malaria, hepatitis A, and hepatitis B. Other diseases present are HIV-AIDS, syphilis, gonorrhea, measles, typhoid, dengue fever, Japanese encephalitis, cholera, leprosy, and tuberculosis. Since the early 1990s, the Vietnamese government, with assistance from international organizations, has achieved tremendous successes in reducing malaria fatalities and also in eliminating polio. However, some infectious diseases have begun reemerging in recent years, particularly tuberculosis, and the number of HIV-AIDS cases has also grown significantly. Many infectious diseases are associated with poverty and the poor often suffer the most severe consequences.

The Vietnamese revolution created improvements in the quality and availability of health care. The government constructed hospitals in urban areas and health clinics in rural communities where patients were required to pay only minimal fees. Many of the larger facilities were constructed with international assistance. These programs helped reduce infant mortality and the frequency of many infectious diseases, but many of these advances were unevenly spread throughout the country as many poor highland areas continued to receive inadequate care. Budgetary restrictions held back overall health improvements. Many facilities today do not have adequate resources to function and have begun charging patients higher fees. Many specialists have also left rural areas for better opportunities in cities. These changes have put adequate health care out of reach of many Vietnamese.

One of the greatest strains on the contemporary medical system is HIV-AIDS, the first Vietnamese case of which was reported in 1990. Experts estimate that the disease has affected over 165,000 Vietnamese. The government has launched effective education and awareness programs to combat the spread of the disease so Vietnam has not experienced an epidemic as severe as other Asian countries. The two groups most heavily affected by the disease have been prostitutes and intravenous drug users. HIV-AIDS is a largely stigmatized disease due to its association with perceived immoral behavior. Many sufferers seek to conceal their infection, producing a significant difference between the 20,000 officially reported cases and the expert estimates of over 165,000 cases. There are several hospitals devoted to the care of HIV-AIDS patients, but a lack of adequate funding prevents the majority of patients from receiving the most advanced and effective treatments.

The treatment of illnesses illustrates the diverse medical systems that coexist in Vietnam. The most commonly consulted, particularly in urban areas, is western biomedicine with its reliance on surgery and pharmaceuticals. For most Vietnamese, biomedicine is the first resort in cases of acute illness or bacterial or viral infections. With chronic illness, many will first try biomedical treatments, but if these fail, they will turn to herbal treatments. Vietnam has two main herbal traditions: Chinese herbal medicine ( thouc bac or "northern drugs") and Vietnamese herbal medicine ( thuoc nam or "southern drugs"). Both traditions have substantial similarities, particularly in their theories that illness results from humoral imbalances in the body, yet the treatments prescribed in the latter rely more on herbal remedies available in Vietnam. In some cases people use biomedical and alternative treatments in a complementary manner. Many Vietnamese comment that herbal medicines are more effective in the long run because they deal with the true cause of illness whereas biomedicine only treats the symptoms. Members of different highland communities also employ biomedical and herbal remedies to treat illness, but the poverty of many communities makes access to the former difficult.

The Vietnamese have a range of indigenous healers, such as spirit mediums or other spirit specialists, who are consulted in cases of prolonged physical or mental illness. These healers believe that disease and misfortune are caused by spirits or other malevolent entities. The techniques they employ involve contacting the spirit world, finding and identifying the offending spirit, and determining what is needed to end the spirit's torments. The government strongly opposes and criticizes these specialists, but they remain active throughout the country.

Secular Celebrations

Vietnam's socialist government has created a range of secular celebrations to glorify official history and values. Official holidays include: Labor Day (1 May), National Day (2 September), and Teacher's Day (19 November). Other important dates are War Invalids' and Martyrs' Day (27 July), and the anniversaries of the founding of the Communist Party (3 February), Ho Chi Minh's birth (19 May), and the August Revolution (19 August). Perhaps the most

sensitive official holiday for Vietnam's people is Liberation Day (30 April) that commemorates the South Vietnamese government's surrender. The government heavily promotes the significance of these dates, but financial limitations often make their celebration rather low-key.

The Arts and Humanities

Support for the Arts. Vietnam's socialist government places a strong emphasis on the arts, particularly because it regards them as a prime vehicle for the propagation of socialist values. All of the main artistic forms such as theater, literature, cinema, and painting have state-controlled organizations that artists are encouraged if not forced to join. The government at times severely constrains the direction of artistic development through censorship, control over printing, and the presence of party members in artistic organizations. This has not prevented a minor artistic renaissance, particularly in literature, since the late 1980s. Some artists find ways to insert critical messages into their work. Many artists struggle financially because of the recent dramatic reductions in government subsidies for the arts, the absence of adequate protection for copyrights, and the fickle tastes of a public that sometimes prefers imported films, music, and literature. Artists, especially painters, who can produce for expatriates or the tourist market, have the greatest freedom to pursue their craft.

Graphic Arts. A number of indigenous graphic art traditions remain popular. These include lacquerware, ink block prints, and ceramics, all of which employ distinctive themes developed by Vietnamese artists. Historically, specialist families or villages have produced these items for local sale, though some objects such as ceramics were sold throughout the country and abroad. Painting has become more popular in urban areas since the colonial period. All of these forms are displayed in museums and, with the exception of paintings, are sold in local markets as well as galleries or shops in major cities.

The State of the Physical and Social Sciences

The Vietnamese government has a strong commitment to the development of the physical and social sciences. Officially sponsored universities and research institutes have specialists in most major disciplines such as biology, chemistry, physics, mathematics, anthropology, sociology, psychology, and economics. Many specialists have received training abroad, either in the former Eastern Bloc nations or in advanced capitalist nations. Despite this commitment, the overall state of the physical and social sciences is poor due to a lack of funding that hinders the construction of adequate research facilities such as laboratories or libraries, constrains the training of adequate numbers of specialists, and keeps scientists' pay extremely low.

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Also read article about Vietnam from Wikipedia

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The story of the origin of Vietnam's name captures several prominent themes that have run throughout the nation's history. As the usage of Viet indicates, the Vietnamese have for centuries had a sense of the distinctiveness of their society and culture.

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Vietnam has one of the oldest cultures in Southeast Asia. While national identity can be complex given Vietnam's history, locals are proud of their language and its complexities, as well as the distinctiveness of their society and culture. The expression dat viet (Vietnamese land), for example, encapsulates the notion that Vietnamese society have an organic relationship to their environment.

Since the introduction of Doi Moi - or 'renovation' policy - in the 1980s, which began the transition from the country's socialist economy to a market economy, Vietnam has experienced many significant changes, including a rise in the standard of living. These factors have in turn inspired a flurry of foreign businesses looking to start operations or expand in the country.

But for those planning to do business in Vietnam for the first time, it is important to learn about the country's vibrant culture and traditions. Those that do will find it easier to work in the country.

Greetings in Vietnam

While English is gaining in popularity, Vietnamese remains the dominant language: it is spoken by 86 percent of the population. Vietnamese appreciate it if a foreigner tries to learn simple phrases in their language such as xin chao (pronounced as 'seen chow'), meaning "hello" in Vietnamese.

A handshake and a slight bow of the head is the general custom for saying hello and goodbye. Meanwhile, Vietnamese names are written and introduced in the following order: last name, middle name, first name.

Business etiquette 101

When possible, business meetings should be done in the presence of someone who can translate. Be prepared to attend several meetings as successful deals are rarely completed in a few encounters. Conversations held in person are preferred over online communication and emails.

Cold calling is not recommended. It is recommended to be introduced to a potential business contact by a common acquaintance or third-party reference. Business meetings should be scheduled in advance and should avoid major public holidays, such as Tet, which is the Vietnamese New Year celebration.

For first time meetings, it's best to meet at your potential partner's office. This avoids the possibility of a last minute cancellation because of any travel difficulties on behalf of your business partner.

When giving or receiving business cards, do so with both hands. Time should be taken read the name on the card - hastily stuffing a business card or barely giving it a glance is deemed offensive. When possible, seek to create a business card that has both English and Vietnamese translations.

If offered tea at the reception, accept it, as this is a sign of hospitality. In the North, hot tea is typically served, while in the South, meetings take place with ice tea or soft drinks.

It's best to have an agenda before the meeting so the business partners can acquaint themselves with what will be discussed. It is also helpful to have all documents translated in Vietnamese.

Silence is common in meetings and means that your partners are thinking about your interests. Interrupting this time of reflection can be considered rude. Further, silence may be used when someone disagrees, and so not cause a loss of face for attendees.

Seniority and hierarchy are important in Vietnam. For example, showing the eldest person respect by giving them your business card first is appropriate.

Saying "yes" may merely indicate understanding, rather than actual agreement. It's best to follow up and confirm with your business partner to understand if you have agreed on a deal.

It is typically the guest's responsibility to signal the end of the meeting.

The first few meetings will involve getting to know each other, as compared to the West, where first meetings tend to remain on a business level. Social connections are important, and Vietnamese may make most of their business decisions based on how they see you as a person outside of the business.

Many Vietnamese will ask questions that may seem personal to a foreigner. Discussing one's family and personal life is normal and is seen as a sign of friendliness and interest.

It's common to give gifts at the end of a business meeting. These can be small and does not need to be expensive. A possible item could be a pen or stationary with a company logo or an item typical from your country of origin.

Business attire

Business attire will depend on the location of the meeting. For example, Hanoi is known for its white-collar environment, while Ho Chi Minh City is more business casual.

Typically, business partners should dress modestly, avoiding bright colors. Suits are appropriate for men, while skirts and blouses are fine for women.

The Vietnamese working week is typically from Monday to Friday with office hours from 8:00 a.m. to 5:00 p.m.

The concept of 'face'

As with many other Asian countries, the concept of face is extremely important in Vietnam. While in the West being frank and direct is considered a good trait, direct disagreement or raising of questions in public can be seen as a person to "lose face" in Vietnam. Face is a concept that can be roughly described as reflecting a person's reputation, dignity, and prestige.

Foreigners should be aware of unintentionally causing a loss of face due to their words or actions. The important takeaway is to treat your business partners with respect. If you have suggestions or challenges, its best to bring them up carefully in private.

Eating and drinking

If invited as a guest in a Vietnamese home, bring fruit, sweets, flowers, or incense. Avoid giving handkerchiefs, anything black, yellow flowers, or chrysanthemums. The best dishes will likely be offered to you; be sure to taste and share these dishes.

Wait for the host to give the signal to start the meal before sampling any of the food. It is considered good manners to finish all the food in your plate.

At a restaurant, wait to be seated. In most cases, the oldest in the group will be seated first. Use both hands to pass items and never pass anything over someone's head. When motioning for a person to come over, do not use your finger, and use your hand to beckon instead.

If paying, tipping of five to 10 percent is appreciated, though not customary.

Safety

Vietnam is a relatively safe country to travel. However, business travelers need to be aware of petty and opportunistic theft, particularly in major cities such as Hanoi and Ho Chi Minh City.

Valuables should be stored in hotel safes, while mobile phones and wallets should be kept out of sight to minimize the risk of pickpocketing, particularly in tourist areas. While the police are not always helpful, they will generally treat foreigners with respect.

Taxi scams are common, including the use of faulty meters, or taking a longer route to a destination. Business travelers should book transport through their hotel or use registered taxis such as Mai Linh (green) or Vinasun (white with green and red stripes). These taxi companies also have card machines for direct payment.
About Us Vietnam Briefing is produced by Dezan Shira & Associates. The firm assists foreign investors throughout Asia from offices across the world, including in Hanoi and Ho Chi Minh City. Readers may write to vietnam@dezshira.com for more support on doing business in Vietnam.

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Business Etiquette in Vietnam - Customs and Tips - Vietnam Briefing News

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Vietnam has one of the oldest cultures in Southeast Asia. While national identity can be complex given Vietnam's history, locals are proud of their language and its complexities, as well as the distinctiveness of their society and culture. The expression dat viet (Vietnamese land), for example, encapsulates the notion that Vietnamese society have an organic relationship to their environment.

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Vietnam is an astonishing mix of natural highlights and cultural diversity. The scenery ranges from jagged peaks seen from winding mountain passes down to verdant paddy fields painted every shade of green in the palette, while the nation's long history and amazing number of ethnic minorities mean that culture-vultures will find plenty to admire. Hikers, bikers, and outdoor lovers can get their teeth into the countryside within the numerous national parks, while the spectacular karst seascape of Halong Bay is one natural sight that even the more slothful can experience up close on a cruise. While the rural areas brim with fantastic panoramas, the big cities breathe with contemporary life and provide ample opportunities to get stuck into Vietnam's tasty culinary highlights. This fascinating country is full of surprises and is one of Southeast Asia's most underrated destinations.

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12 Best Places to Visit in Vietnam | PlanetWare

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Vietnam is an astonishing mix of natural highlights and cultural diversity. The scenery ranges from jagged peaks seen from winding mountain passes down to verdant paddy fields painted every shade of green in the palette, while the nation's long history and amazing number of ethnic minorities mean that culture-vultures will find plenty to admire.

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"Guys, take my hand, stay together and slowly cross the road. Just don't stop or go back. Walk with confidence and all the traffic will work around you. Trust me it's super safe!"

"Are you f*****g kidding me?" I said to Stefan...

Yet our friend Quan was right. The chaotic and seemingly neverending traffic of Saigon and Hanoi all seem to work together in this sort of messy 'union'. It's overwhelming for first-timers. I can tell you I was terrified out of my skin at the prospect of crossing the streets of Saigon when we first touched down Vietnam. But you quickly realise it's absolutely fine...like our friend Quan told us, start walking slowly, but with purpose, and all the traffic just negotiates its way around you!

Crazy traffic aside, we loved Vietnam. As a gay couple, we loved how welcoming we were made to feel at the hotels we stayed in. There's even a large LGBTQ community in the main cities with a handful of queer hangouts to check out. As foodies, we couldn't be happier.

Vietnam is one massive culinary adventure, from the rich "pho" broths of Saigon to the yummy "cao lau" noodle dishes of Hoi An and the delectable tiramisu-like "egg coffees" of Hanoi. We pretty much ate our way from the bottom all the way to the tip of this unique S-shaped country in Southeast Asia. Read more about the delicious foods of Vietnam in our blog post about our favourite traditional foods of Vietnam.

The gay scene and tasty prizes aside, Vietnam also has a rich cultural heritage, with its first independent monarchy dating back to 900 AD, a period of French colonialism from 1850-1945 and a subsequent period of division when the North and South became divided into two opposing rival states. Since reunification in 1976, Vietnam has evolved into a crazy, fascinating and above all else, thrilling destination in Asia. We loved it and would zip back in a heartbeat!

Here's a flavour of precisely why we fell in love with Vietnam set out as our 10 fun facts which we learnt about it during our big trip.

1. The unique S-shape of

Our personal favourite interesting fact about Vietnam is its S shape. Not only because we love our funky shaped countries (like the ones that resemble glamorous high heels - Italia), but because it honours both our first names: S for Stefan, S for Sebastien and S for S-shaped Vietnam!

When you think about it, it's actually quite a remarkable shape for a country, long and thin, just like Chile in South America. The top of the narrow S curve starts in the North with the capital, Hanoi, bordering China, and Laos in the West.

The S then trails down passing Hoi An, Hue (both must-see cities for any traveller to Vietnam!), sharing a border with Cambodia to the West and a long narrow coastline to the East with the South China Sea. The S then curves out at its southern tip which is where you find the economic and transport hub of Vietnam - Ho Chi Minh City (also referred to as "Saigon" locally).

And that also sums up our month-long trip through Vietnam! Beginning with Saigon, we flew up to Hanoi, visited the famous limestone cliffs of Halong Bay, then headed to the central region to explore Hoi An and Hue, before returning back south to the bustling Saigon.

2. The Kingdom of Motorbikes!

We really weren't kidding about the hectic traffic in Vietnam, particularly the abundance of motorbikes. In Vietnam, motorbikes are everywhere, hence it's nickname: "The Kingdom of Motorbikes"!

To give you an idea, the population of Vietnam is almost 100 million. According to Vietnam's Ministry of Transport, there are almost 60 million motorbikes in the country and only 2 million cars. This is largely down to cost and practicality. Owning a car is incredibly expensive because the tax is around 100-200%, so it's a luxury reserved for the very wealthy. The tax for motorbikes is far cheaper, making it a more affordable means of transportation for everyday folk.

Motorbikes are also a handy way to get around, particularly in the tight narrow streets and tiny alleyways. They're also much easier to park than cars.

Interestingly, Vietnam is the country with the 4th highest number of motorbikes after India, China and Indonesia. But with all the air pollution and traffic congestion this all causes, where is this heading? Well in 2017, the government announced it will ban all motorbikes in the capital, Hanoi, by 2030 and invest more in public transport, such as a Sky Train, much like the ones in Bangkok and Vancouver.

And the bit above about how to cross the road in Vietnam? Check out our video to give you an idea:

3. Crossing your fingers is super rude!

You hoping to pass your grades at school...you cross your fingers for luck! I pray Stefan won't take 3 hours to get ready for our next date night, so I cross my fingers for luck...you get my gist...

...not so in Vietnam!

Do not, I repeat, do NOT cross your fingers to a Vietnamese. It is seen as an obscene gesture, akin to raising your middle finger and saying "F*** You!"

We're not quite sure why the word is so offensive to the Vietnamese, but one thing's for sure - avoid crossing your fingers like this when in public to avoid any unwanted confrontation:

4. Vietnamese coffee!

We're both coffee addicts, especially Stefan who can't seem to function as a normal human being until he's had around 6 cups of coffee...

Coffee in Vietnam (called ca pheI locally) is actually serious business. Just like many countries in Latin America, Vietnam is a huge exporter of coffee beans. It is, in fact, the world's second-largest coffee-producing nation after Brazil, producing 16% of the world's total coffee (Brazil's is 40%).

As well as exporting it, the Vietnamese also love to consume it and have accordingly developed a rich culture for consuming coffee. The most common is through a small metal drip filter called a "phin cà phê", which is then served (either hot or cold) with condensed milk used as a sweetener.

The most unique way of drinking coffee in Vietnam, and possibly one of our favourite ever coffees we've ever tried is the famous egg coffee of Hanoi. You read right - the "ca phe trung" is served with egg yolk whipped into the condensed milk. It originated in the 1940s when milk was scarce and egg yolks provided a convenient replacement. It's also delicious - like going face down in a mini cup of tiramisu as Stefan so eloquently put it:

5. Queen of the cashew

Vietnam is the world's largest exporter of cashew nuts, producing 37% of the global number. Cashew is big business here, hence why we added it to our list of interesting facts about Vietnam. In 2018, the country produced 339,700 tons of cashew nuts worth $3.09 billion, exporting mainly to the US, China and the Netherlands.

Interestingly, the cashew nut itself is, in fact, the seed that grows at the bottom of the cashew fruit unlike other nuts which grow inside of the fruit. The cashew's fruit is called a "cashew apple" and is super healthy, containing five times the amount of Vitamin C found in oranges.

Final cashew fact: November 23rd is National Cashew Day!

6. Ong Tao the Vietnamese god of the kitchen

Vietnam is the only country we know of that has its own deity for the kitchen! His name is Ong Tao or "the Kitchen God"!

According to legend, Ong Tao makes his appearance just before the Vietnamese New Year (Tet) festival, which is usually in mid-February. During this time he rushes up to heaven to give his annual report to the Jade Emperor (the King of Heaven) on the activities of the family, which determines the fate of each household in the new year.

But spare a thought for poor old Ong Tao who doesn't have much money to buy new clothes, so he simply goes around clad in a long robe and shorts. Another legend claims he wears a robe because he's always rushing around and forgot to do up his trousers properly!

7. Introducing the breast milk fruit!

If you like exotic fruits as much as we do, then you'll be in paradise in Vietnam. Every trip to the local fruit market is like a new adventure, always with a new discovery whether it's rambutans, langsats, mangosteens...and the breast milk fruit!

We're not kidding. Vietnam actually has a legit fruit that translates to "milk from the breast" ("vu sua") in Vietnamese. The actual name for it in English is "star apple" because when you cut it in half horizontally, the segments form a star-like shape.

We tried the star apple from a street seller in Hoi An and found it to be juicy and sweet. As you continue to peel and eat away at it, a few white milky drops dribble out, which explains the analogy to breast milk!

Discovering a new fruit: breast milk fruit, also known as a star apple

8. White skin is considered perfection

In the West, we tend to regard tanned skin as the "ideal" - usually, a sign of wealth because you've just come back from an exotic holiday. We love it so much, we have the culture of tanning and going to sunbeds. Not so in Vietnam! Here, the exact opposite applies.

In Vietnam (and across much of Asia), white is considered the ideal skin colour. Having tanned skin is frowned upon as a sign of being a labourer working hard in the sun. As a result, whitening products are big business across the country and many even have expensive surgery to make their skin paler!

This is perhaps most striking at the beaches. We visited An Bang beach near Hoi An (another must-do tip from us!) and this was a common sight...ie women completely covering up to avoid the strong sun rays from tanning their skin:

A Vietnamese woman completely covered up at An Bang beach near Hoi An

9. Vietnam currency is called dong!

This made us giggle like little school girls a lot!

As soon as we found out the name of the Vietnamese currency, our childish humour took over and we wet ourselves laughing. We instantly knew this would be added to our list of fun facts about Vietnam.

Apologies to any Vietnamese who may be reading this, but to see why, check the Urban Dictionary's more explicit meaning in English slang and you'll see why!

On a more serious note, and to nicely link to our final interesting fact about Vietnam, currency collecting geeks (like Stefan) will find the dong quite fascinating. The currency will feature one of the most famous ever Vietnamese, Mr Ho Chi Minh:

10. Everyone is called Nguyen, even uncle Ho

Ho Chi Minh and Nguyen (pronounced "win") are the two most common names you'll see everywhere in Vietnam.

Nguyen is the most popular family name in Vietnam, used by around 40% of the population. It is also the birth name of one of the famous Vietnamese: Mr Ho Chi Minh.

Ho Chi Minh is highly revered in Vietnam. He led the fight for independence against the French and the Japanese in the 1940s. Subsequently, during the Cold War years, he was regarded as such an important symbol of unification. So much so that in 1976 when the country was reunited, Saigon was formally renamed "Ho Chi Minh City".

For more, watch our Vietnam travel video:

Happy travels are safe travels

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10 interesting facts about Vietnam you didn't know * Nomadic Boys

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"Guys, take my hand, stay together and slowly cross the road. Just don't stop or go back. Walk with confidence and all the traffic will work around you. Trust me it's super safe!" "Are you f*****g kidding me?" I said to Stefan... Yet our friend Quan was right.

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If we explore the Vietnamese culture through the lens of the 6-D Model©, we can get a good overview of the deep drivers of Vietnamese culture relative to other world cultures.

Power Distance

This dimension deals with the fact that all individuals in societies are not equal - it expresses the attitude of the culture towards these inequalities amongst us. Power Distance is defined as the extent to which the less powerful members of institutions and organisations within a country expect and accept that power is distributed unequally.

Vietnam scores high on this dimension (score of 70) which means that people accept a hierarchical order in which everybody has a place and which needs no further justification. Hierarchy in an organisation is seen as reflecting inherent inequalities, centralization is popular, subordinates expect to be told what to do and the ideal boss is a benevolent autocrat. Challenges to the leadership are not well-received.

Individualism

The fundamental issue addressed by this dimension is the degree of interdependence a society maintains among its members. It has to do with whether people´s self-image is defined in terms of "I" or "We". In Individualist societies people are supposed to look after themselves and their direct family only. In Collectivist societies people belong to 'in groups' that take care of them in exchange for loyalty.

Vietnam, with a score of 20 is a collectivistic society. This is manifest in a close long-term commitment to the "member" group, be that a family, extended family or extended relationships. Loyalty in a collectivist culture is paramount and overrides most other societal rules and regulations. Such a society fosters strong relationships, where everyone takes responsibility for fellow members of their group. In collectivistic societies, offence leads to shame and loss of face. Employer/employee relationships are perceived in moral terms (like a family link), hiring and promotion take account of the employee's in-group. Management is the management of groups.

Masculinity

A high score (Masculine) on this dimension indicates that the society will be driven by competition, achievement and success, with success being defined by the winner/best in field - a value system that starts in school and continues throughout organisational life.

A low score (Feminine) on the dimension means that the dominant values in society are caring for others and quality of life. A Feminine society is one where quality of life is the sign of success and standing out from the crowd is not admirable. The fundamental issue here is what motivates people, wanting to be the best (Masculine) or liking what you do (Feminine).

Vietnam scores 40 on this dimension and is thus considered a Feminine society. In Feminine countries the focus is on "working in order to live", managers strive for consensus, people value equality, solidarity and quality in their working lives. Conflicts are resolved by compromise and negotiation. Incentives such as free time and flexibility are favoured. Focus is on well-being, status is not shown. An effective manager is a supportive one, and decision making is achieved through involvement.

Uncertainty Avoidance

The dimension Uncertainty Avoidance has to do with the way that a society deals with the fact that the future can never be known: should we try to control the future or just let it happen? This ambiguity brings with it anxiety and different cultures have learnt to deal with this anxiety in different ways. The extent to which the members of a culture feel threatened by ambiguous or unknown situations and have created beliefs and institutions that try to avoid these is reflected in the score on Uncertainty Avoidance.

Vietnam scores 30 on this dimension and thus has a low preference for avoiding uncertainty. Low UAI societies maintain a more relaxed attitude in which practice counts more than principles and deviance from the norm is more easily tolerated. In societies exhibiting low UAI, people believe there should be no more rules than are necessary and if they are ambiguous or do not work they should be abandoned or changed. Schedules are flexible, hard work is undertaken when necessary but not for its own sake, precision and punctuality do not come naturally, innovation is not seen as threatening.

Long Term Orientation

This dimension describes how every society has to maintain some links with its own past while dealing with the challenges of the present and future, and societies prioritise these two existential goals differently. Normative societies. which score low on this dimension, for example, prefer to maintain time-honoured traditions and norms while viewing societal change with suspicion. Those with a culture which scores high, on the other hand, take a more pragmatic approach: they encourage thrift and efforts in modern education as a way to prepare for the future.

Vietnam scores 57, making it a pragmatic culture. In societies with a pragmatic orientation, people believe that truth depends very much on situation, context and time. They show an ability to adapt traditions easily to changed conditions, a strong propensity to save and invest. thriftiness and perseverance in achieving results.

Indulgence

One challenge that confronts humanity, now and in the past, is the degree to which small children are socialized. Without socialization we do not become "human". This dimension is defined as the extent to which people try to control their desires and impulses, based on the way they were raised. Relatively weak control is called "Indulgence" and relatively strong control is called "Restraint". Cultures can, therefore, be described as Indulgent or Restrained.

A low score of 35 on this dimension indicates that the culture of Vietnam is characterised as Restrained. Societies with a low score in this dimension have a tendency to cynicism and pessimism. Also, in contrast to Indulgent societies, Restrained societies do not put much emphasis on leisure time and control the gratification of their desires. People with this orientation have the perception that their actions are Restrained by social norms and feel that indulging themselves is somewhat wrong.

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If we explore the Vietnamese culture through the lens of the 6-D Model©, we can get a good overview of the deep drivers of Vietnamese culture relative to other world cultures. This dimension deals with the fact that all individuals in societies are not equal - it expresses the attitude of the culture towards these inequalities amongst us.

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Vietnam is located in Southeast Asia. The country is well endowed with a variety of minerals, including some that have not been developed. The primary Vietnam natural resources include coal, bauxite, timber, offshore oil, and precious metals such as gold and copper, among others. High amounts of natural minerals available, has resulted in a high level of mining and quarrying activities that take place. For instance, mining and quarrying accounted for almost a tenth of the country's economy in 2003, engaging nearly 1% of the total workforce. Vietnam mainly exports petroleum and coal; however, other minerals such as bauxite, iron, gold, and zinc, among others, are also mined. The country has embarked on exploiting oil and other minerals through state-owned organizations. Here are some of the Vietnam natural resources:

Coal is the second most crucial mineral fuel produced in Vietnam. It is the primary fuel used in thermal power plants and manufacturing, as well as a cooking fuel for urban and rural populations. Coal is also a valuable export commodity. Vietnamese anthracite coal accounts for about a third of total anthracite coal traded in the world. Japan and Western Europe are the leading importers of Vietnamese coal, which has high heat content and low ash, nitrogen, phosphorus, and sulfur content, thus meeting strict environmental protection rules in these countries. Between 2002 and 2005, coal output doubled from 16 Mts to 32 Mts, and demand is expected to grow strongly for both internal use and exports. It is estimated that Vietnam would start importing coal as early as 2015.

As with oil and natural gas, price and cost data used in the estimation of coal wealth are obtained from the World Bank. Production volumes are from national statistics. The baseline estimated value of coal is US$115 per capita. Consequently, other mineral fuels have recorded a significant increase in prices over the last five years, and between 2001 and 2005, the coal prices doubled, on average. Thus, given robust demand and likely price scenarios, we also consider a high price high production volume scenario for coal, which takes 2005 prices and values as the basis of future rents. In this high price and volume scenario, coal wealth triples in value to US$305 per capita.

Just like coal, Vietnam is ranked third when it comes to the largest bauxite reserves. The largest reserves are found within the Tay Nguyen Central highlands. This resource is primarily used in the production of aluminum. According to the Vietnamese government, there is an estimated 5.4 billion tons of bauxite reserves. However, despite the tremendous amounts of the resource, the country's annual production is expected to stand at 30,000 tons. In 2007, the government bauxite mining plan was to start a further six projects in Dak Nong and Lam Dong areas. These projects would produce 600,000 tons annually, with the plan costing the country close to 16 billion dollars.

Oil production is expansive within Southeast Asia; however, Vietnam is among the top three leading producers of oil in the region. The government solely controls oil production in the country with state-owned PetroVietnam being a monopoly. Oil is a significant contributor to the country's gross domestic product (GDP) as well as its annual budget with 20% and 25%, respectively. Over the years, there has been an increase in the production of oil. For instance, the total output in 2016 was 7.3% more compared to 2015.

Since the production of natural gas began in Vietnam, the activity proliferated in the early 2000s. Moreover, between 2000 and 2005, gas production incredibly quadrupled. Being among the vital Vietnam natural resources, the gas produced is widely used in industrial consumptions. However, the largest fraction of the gas produced is utilized for domestic purposes, especially the fuelling of electric power plants.

Conservative estimates put proven natural gas reserves at around 190 billion cubic meters. On the other hand, oil would require a supplementary exploration and discoveries as it could significantly increase proven reserves. If so, natural gas would play an essential role in Vietnam's development, meeting its growing energy needs. The value of natural gas wealth in Vietnam is estimated by using the price and cost data, which can be accessed at the World Bank. The price data is based on several sources, such as the Global Commodity Markets and the Statistical Review of World Energy. , the country managed to produce a staggering 376.81 billion cubic feet of natural gas, which helped the country to raise $22 billion in revenue.

The production of oil and gas has seen the country become a significant importer of technology and equipment. Usually, Vietnam's natural resources are controlled by the government; however, this trend has recently changed as oil and gas being opened to foreign firms.

Tax Increases

In recent years, the Ministry of Finance in Vietnam looked for endorsement to increase taxes on the country's primary natural resources. A portion of the items to get the tax raise range from iron from 12% to 15%, gold from 15% to 20%, and bronze from 13% to 18%. Other natural resources that were influenced include coal, sand, and valuable stones, for example, rubies and precious stones. The new tax increase could discourage outside direct speculation, which had just diminished by 19.4% in 2017. South Korea had the most significant new interest in Vietnam at US$1.1 billion.

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Major Natural Resources in Vietnam - BestAsiaTours

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Vietnam is located in Southeast Asia. The country is well endowed with a variety of minerals, including some that have not been developed. The primary Vietnam natural resources include coal, bauxite, timber, offshore oil, and precious metals such as gold and copper, among others.

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Funny, weird or interesting? Vietnam has it all!!

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sharing an experience from a travel Vlogger. He shares the 10 must have experiences one must have while visiting Vietnam.

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10 Incredible Things to Do in Vietnam 🇻🇳 Hidden Gems

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The map of Vietnam.

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Vietnam an asian country situated in the southeastern part of asia. Vietnam shares its land borders with china , Laos and cambodia. according to reports vietnam is recorded to be the 15th most populous country in the world. Its capital city is Hanoi.

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1)     Power Distance: In simple words power distance means that all the individual people in a society are not equal. However, Indonesia scores high point on this description. The score of Indonesia on this aspect is 78. The managers in Indonesia are obedient towards their team members. The communication among people in Indonesia is indirect. Since Indonesia follows high power distance, the boss of a company has the highest authority. The employees are bound to listen to him. Overall we can say that in Indonesia, without acceptance of leadership by the powerful people society cannot run.

2)     Individualism:  Indonesia scores low on individualism. It scores only 14 points. So we can clearly say that Indonesia is a collectivist society. In Indonesia, majority of people are born into extended families. Moreover, harmony is maintained among people. The people in Indonesia belong to groups and they live happily. In addition, to the Indonesian people they are engaged in education not only to learn but also to apply education in real life. However, relationship is more important to them than task. However, children are expected to take care of parents when father or mother becomes old.

3)     Masculinity: Indonesia scores 46 on masculinity. It is mostly a low masculine society. In Indonesia there is a good balance between family and work. Moreover, the rich people have sympathy for the poor. In addition, in families, both father and mother deal with problems and feelings. However, in Indonesia mothers have authority over family decisions and apart from men, women are also held for the post of top political positions. To sum it up, we can say that Indonesia lies somewhere between both masculine and feminism. But it scores a little bit higher in feminism. To the people of Indonesia position or status is very important.

4)     Uncertainty Avoidance: Indonesia scores 48 on this dimension. Uncertainty avoidance means a feeling of uncomfortableness to unusual circumstances. The Indonesian people have a strong preference over Japanese cultures. Whenever people in Indonesia become angry with anyone, they will not express their anger. Rather they will keep smiling from outside. They will be angry internally. One good point is that the people love to maintain peace and harmony in the workplace.

5)     Long Term Orientation: Indonesia scores 62 on this aspect. From this point it can be said that Indonesia follows a pragmatic culture. The Indonesian people show ability to adapt to transitions. The people believe that truth depends very much on time and situation. They mostly focus on the future part and before taking any action they think about what will happen and try to determine the consequences and for that their progressiveness is very visible. Due to Long term orientation behavior, they adapt easily and can be a part of it.

6)     Indulgence: Indonesia scored 38 and it is low on this point. It means that the people of Indonesia have a tendency to pessimism. Moreover, Indonesia being a restraint society, they don’t put much emphasis on leisure time. People are more obliged to social norms. The people feel powerless and they have high priority to maintain national orders. They tend to control their desire and the level of fun and joyfulness.

Analyzing Business Perspectives: After analyzing the cultural dimensions, we have found that automobile business is suitable for Indonesia. As Indonesia is a collectivist country, they prefer to maintain peace and harmony. So, it’s better to go for partnership while running business there and this will also reduce risk. We have to enhance brand value as the people here tend to focus on their status value. Moreover, they prefer clear communication and instructions which implies to our clear and effective marketing strategy. So, our communication with the customers will be transparent and they will have the clear instructions of how to use and what the product is capable of along with advertising essence of status and power. Besides, as they are long term oriented, and that’s why we must provide them with quality vehicles and possibly best reasonable price. After Sales service will also be provided for their satisfaction and enhancing their loyalty. In addition, they prefer products which is good for themselves and their family as well. The group will be focused in the advertisement where we will provide thoughts how the collectivist group will be benefited through our products. To summarize, automobile industry can have great impact while running business considering the cultural dimensions in Indonesia.

Submitted by:

Syed Salman Ahmed------------17104020

Md. Abu Bakar Siddique-------17304030

Md. Rafi Rahman----------------16304121

Owakila Tabassum Mumu---- 17104022

Nishat Nabila--------------------- 17204034

Dipta Saha-------------------------17204031

Mumtahina Binte Hossain-----18204096

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According to hofstede, Finland is characterized as an individualistic and feministic culture with low power distance.
*people have equal rights and opportunities, and rights are protected and respected.
*Respect through hard work. modesty and humility.

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Summery

An overview of the deep drivers of Canadian culture relative to other world cultures is going to be described with all the dimensions score and details.

1. Power distance: This dimension deals with the fact that all people in social orders are not equal – it communicates the state of mind of the culture towards these imbalances among us. With a score of 39 on this measurement, Canadian culture is checked by interdependency among its tenants and there's esteem placed on libertarianism. This is also reflected by the need of obvious status or lesson qualifications in society.

2.Individualism: The elemental issue addressed by this measurement is the degree of interdependency a society maintains among its members. Canada scores 80 on this measurement (its most elevated measurement score) and can be characterized as a Maverick culture. Comparative to its American neighbor to the south, this interprets into a loosely-knit society in which the desire is that individuals see after themselves and their prompt families. Similarly, in the trade world, workers are anticipated to be self-reliant and show activity.

3. Masculinity: A high score (Masculine) on this measurement shows that the society will be driven by competition, accomplishment and victory, with victory being characterized by the “winner” or “best-in-the-field.” A low score (Feminine) on the dimension means that the dominant values in society are caring for others and quality of life. Canada scores 52 on this measurement and can be characterized as a decently “Masculine” society. Whereas Canadians strive to achieve tall measures of execution in both work and play (sports), the in general social tone is more repressed with regard to accomplishment, victory and winning, when compared to the US. Essentially, Canadians too tend to have a work-life balance and are likely to require time to appreciate individual interest.

4.Uncertainty Avoidance: The dimension Uncertainty Avoidance needs to do with the way that a society deals with the truth that long run can never be known: should we attempt to control long haul or fair let it happen? This uncertainty brings with it uneasiness and diverse societies have learnt to bargain with this uneasiness in numerous ways. The Canadian score on this measurement is 48 and Canadian culture is more “uncertainty accepting.” Usually characteristic of the simple acknowledgment of new ideas, inventive items and a readiness to undertake something unused or distinctive, whether it relates to innovation, trade hones, or customer items.

5.Long term orientation: Canada scores 36 in this measurement, marking it as a regulating society. Individuals in such social orders have a solid concern with setting up the supreme Truth; they are regulating in their thinking.

6.Indulgence: One challenge that goes up against humankind, presently and within the past, is the degree to which little children are socialized. Without socialization we don't ended up “human”. This measurement is characterized as the degree to which individuals attempt to control their wants and motivations, based on the way they were raised. The tall score of 68 in this measurement implies that Canadian culture is classified as Liberal. Individuals in social orders classified by a tall score in Liberality by and large show a eagerness to figure it out their motivations and wants with respect to getting a charge out of life and having fun.

According to power distance, Canadian score is low. People can run their business based on the idea irrespective of the power of the business. Because there is no equality and everyone more or less respect all the rules and obey them. Therefore, in society, if people shows their power than, no one can continue or run their business anymore in there. So we can say, they can access any kind of business if the business content is appropriate for themselves. According to individualism dimension, the score is high so that they couldn't access business there. Because they always think about themselves and they are doing whatever they want to do. Being an entrepreneur or business man you have to think for others .But Canadian only think about themselves not for others .Canada being high scoring in Masculinity index (Masculine) it has a high competition tendency thus making its business environment very fierce. As of masculine society assess achievements explicitly so business environment in Canada expects achievements for acknowledgement. Canada’s uncertainty avoidance index score indicates it being uncertainty acceptance country making it unpredictable for business sometimes and communications between businesses and also employers to employee are direct. Any indirect communication might lead to confusion and conflicts. Lastly, Canada’s time orientation score indicates it as a long term oriented country making its business have visions for long term aspect. They are interested in family and real estate businesses. They tend to save more and have comparatively large funds for investments. So entrepreneurs can expect relatively easy investments from investors

Anindita Hassan & 16304058

Talal Ambia Chowdhury 17104134

Fairooz Aniqa ID-17304097

Ahnaf Hasan 17104152

Abrar Monir Chowdhury 17104132

Mashrawi Muhammadi 17104225

Nazifa Kabir Sharly
17104195

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NO SHOES: cultural habits of  Typical home in Finland, they never wear shoes at somebody's home unless you are  invites to a big home celebration,like grand party . in that case guests may arrive with two pair of shoes. and change it on the hall

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Cool, calm and unique – discover Finnish culture.
Despite of cool climate, Finnish people are warm, open and honest- even though they might tell you the exact opposite. Dry humour is in their blood.

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Finland is a land of contrasts, also in our culture. Finns have a close relationship with nature and it shows. Here's a closer look at Finnish culture.

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Finland holds seven Unesco World Heritage sites of which six are cultural and one is natural.

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UNESCO World Heritage Sites in Finland - VisitFinland.com

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Finland holds seven Unesco World Heritage sites of which six are cultural and one is natural. Click to read more about the World Heritage sites in Finland.

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Kenya is a country of Eastern Africa with a diverse culture and landmass. Kenya is considered as a “Masculine” society over a feminine society. As the score is 60% of masculine society. Men rule the families over there. They promote men as the leader of the society where women are considered as assertive. Mainly, Father is the decision-maker over there and everyone in the family has to follow this. In the workplace there is shared value and success is the main center of the attraction. Furthermore, Boys should act like men and take responsibility day by day in society. Where women should be started believing in men and considered themselves as the helping hands of the men. In terms of setting up business over there, we need to find out what their men want to have for their families. Then managers need to find out about the factors that prevail in society and what differs their men from women. After that, they need to talk with the homemakers as well and take or respect the decisions of their men. Even sometimes they also need to focus more on success over gender equality as 40% “femininity” society is still over there. Last but not least a manager must need to hear from them and come up with a solution to do business over there. To conclude, the people of Kenya believe in a masculine society and for setting up a business a manager needs to respect the decision of the men over women in most cases.

Kenya score low in terms of individualism. So, Kenya is a country what promotes collectivism. In Kenya the main focus is “We” not “Me” and everyone shares the consequences of an action. To do a business in Kenya, there must be a harmony between the managers and the workers. Managers must behave well with the workers and he must listen to the problems of the workers. Managers should evaluate what the workers are suggesting. Managers cannot take all the major decision. He must discuss with the workers before taking any decision. Sometime managers can also learn from the workers as well.

Kenya is a nation with a pretty high-power distance. Power distance refers to the position of each and every individual in the power-driven society. Kenyan people can be identified as purely hierarchal. They maintain a proper hierarchy and no individual can overlap the person higher than him in the hierarchy. From a business stand point it can be described as a autocratic system where the decision making is purely on the hands of the boss and the subordinates can only make a suggestion. In this kind of culture, a wise and intelligent boss is necessary to run the business operation as he will be making all the important decisions of the business. This can create tough circumstances for businesses who originate from low power distance society.

Kenya is very lenient regarding uncertainty avoidance. Kenyan people are neither highly worried about the future nor very reluctant about it. They are an average planner of the future. A manager in Kenya will be planning for the upcoming six months but will not prioritize the cash flows of the nest year now. An average Kenya manager will only plan the initial plans that are necessary for the business. He will not go the extra mile to avoid any unexpected losses and plan early. The Kenyan people are relaxed to some extent and are not overly cautious about the future. The manager in Kenya has to be a man who is calm and do not focus on the unexpected events that might happen in the long run.

Mohammmad Sameen Anjum

16304013

Mohammad Shaharyar Alam

16204027

S.M. Jian Hasan Irfan

13204038

Raghib Ahsan Rumi

16104043

Ismam Atik Joy

17204087

Md. Imtiaz Khalid

17204097

Labib Saad Wahid

17104033

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Finland is a country that follows low power distance, that is 33%, which means that they believe in being independent, equal rights, coaching leader e.t.c. In Finland, power is decentralised, and employees are expected to be consulted. Control is disliked in Finland, and communication is direct.

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According to Hofstede, Finland is a highly :"individualistic" country with 63% of individualism. That means, they have a very loose social binding. they are expected to take care of themselves and offence caused guilt and lower self esteem. Employer and employees have a contractual relationship which would benefit both the parties and promotions are given based on merits.

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Culture Name

Finnish, Finn, Finlander

Alternative Names

Suomalaiset , Tavastians , or Hämäläiset and Karelians or Karjalaiset

Orientation

Identification. The terms "Finland" and "Finns" are external obscure derivations from early (first century C.E. ) Roman references to people known as Fenni (probably Lapps or Saami) who occupied lands north of the Baltic Sea. In their own language, Finns generally refer to themselves as Suomalaiset and their land or country as Suomi , which may derive from suo , the Finnish expression for a bog or swamp. Finns constitute the majority of the citizens of the Republic of Finland, which has a Swedish-speaking minority as well as Saami (Lapp) and Rom (Gypsy) minorities. While language was a highly divisive issue as late as the 1920s and 1930s, many Finnish speakers now recognize the value of Swedish for communicating with other Nordic countries. A distinction between urban, industrialized, coastal southwestern Finland and the rural interior northeast is an important historical and regional division in terms of culture and identity. However, socialist versus nonsocialist affiliations are more meaningful at the political level. Despite these distinctions, most citizens strongly believe that they share a common culture and heritage.

Location and Geography. Finland is bordered on the east by Russia, on the south by the Gulf of Finland and Estonia, on the west by the Gulf of Bothnia and Sweden, and on the north and northwest by Norway. A quarter of its territory is north of the Arctic Circle. Four physiographic-biotic regions divide the country. An archipelagic belt embraces the southwestern coastal waters and the Åland Islands. A narrow coastal plain of low relief and clay soils, historically the area of densest rural settlement and mixed farming production, extends between the Russian and Swedish borders. A large interior plateau contains dense forests, thousands of lakes and peat bogs, and rocky infertile soils associated with a glacially modified landscape with numerous drumlins and eskers. This district lies north and east of the coastal plain toward the Russian border. Beyond the Arctic Circle, forests give way to barren fells, extensive bogs, rugged mountains, and the large rivers of Lapland. Continental weather systems produce harsh cold winters that last up to seven months in the interior eastern and northern districts, yet long summer days permit farming far to the north. The climate in the south and west is moderated by the waters of the Gulf Stream and north Atlantic drift current.

Demography. In 1997, the population was about 5,147,000 people, of whom 93 percent were ethnically and linguistically Finns. High mortality from wars and famine dampened population growth between the sixteenth and late nineteenth centuries. In the twentieth century, a falling birthrate and emigration led to very low population growth. Dramatic internal migration accompanied an economic transformation between the 1950s and the mid-1970s, when agriculture and the forestry industry were rapidly mechanized. At that time, many young people left the rural east and northeast to work in the urban industrialized south. While 75 percent of the population lived in rural areas just before World War II, by the late 1990s, 62 percent of the people were urban dwellers. About a sixth of the population lives in the Helsinki metropolitan area along the south-central coast in the province of Uusimaa. Helsinki became the capital in 1812 under Russian control, replacing the role Turku had served during Swedish domination. Substantial Finnish populations live in Russia, the United States, Canada, and Sweden, and smaller numbers reside in Australia, South Africa, and Latin America.

Linguistic Affiliation. Finnish belongs to the family of Finno-Ugric languages in northeastern Europe, Russia, and western Siberia, a group that includes Saami (Lapp) and Hungarian. The most closely related languages are Estonian, Votish, Livonian, Vepsian, and the closely allied Karelian dialects of the Balto-Finnic branch. Although Finnish was established as a written language as early as the sixteenth century, its official status in Finland did not become equivalent to that of Swedish until after the Language Ordinance of 1863. Finnish is a euphonious language with many Germanic and Slavic loan words.

Symbolism. About 1.5 million saunas are significant visual architectural symbols, especially in the rural landscape. Ritualized bathing in the sauna reinforces a web of cultural ideas about sociality, hospitality, cleanliness, health, sisu ("gritty perseverance"), and athleticism. The Kalevala , an epic poem synthesized by Elias Lönnrot in the early nineteenth century, is a powerful literary evocation of Finnish origins, unity, and destiny as a people. It frequently refers to other aspects of Finnish culture that have become significant symbols of identity, such as the savusauna (smoke sauna) and the ancient stringed instrument the kantele . Another mid-nineteenth century artistic achievement, the composition Vårt land or Maamme ("Our Land"), with words by Johan Ludvig Runeberg and music by Fredrik Pacius became the national anthem. Citizens throughout the country fly the national flag, a blue cross on a white background, during the celebration of Midsummer. The national coat of arms, a crowned lion standing on a red field with silver roses, derives from Swedish heraldic crests of the sixteenth century and appears on a variety of postage stamps, banknotes and coins, and official seals.

History and Ethnic Relations

Emergence of the Nation. Human habitation in Finland dates to the early postglacial period in the late eighth millennium B.C.E. , long before Finno-Ugric migrations into the area from the east or possibly from eastern Europe. Previous theories held that the ancestors of the Finns migrated into southwestern Finland from Estonia as recently as the first century C.E. , during the early Roman Iron Age. Recent research, including paleoecological evidence of agricultural grain pollens dating to the second millennium B.C.E. , suggests a much earlier proto-Finnish presence. A combination of archaeological, historical linguistic, and genetic evidence suggests that the spread of the "Comb Ceramic" culture in northern Finland around 4000 B.C.E. may represent the appearance of a proto-Finnic-speaking population in that region that came from an eastern European source area. As the "Battle-Axe or Corded Ware" culture arrived in southwestern Finland around 3000 B.C.E. , proto-Finnic began diverging into early Saami-speaking and Finnish-speaking populations. The latter people gradually added farming to their hunting, trapping, and fishing adaptation. By the beginning of the Bronze Age around 1500 B.C.E. , these tribes were geographically divided. Those in the southwest were heavily influenced by Scandinavian cultures, while those in the interior and eastern districts had ties with peoples of the Volga region. A series of crusades by the expanding Swedish kingdom between the 1150s and 1293 was the vehicle for spreading the Roman Catholic Church into Finland. By the time of the Lutheran Reformation in the early sixteenth century, the Swedish Crown had strong control of colonial Finland, and a modified estate system forced Finnish peasants to participate in the wars of their Swedish lords. The destruction of Finnish settlements and crops and large population losses resulted from conflicts between the Swedish and Russian empires. By the mid-eighteenth century, there were strong Finnish separatist movements. Russia finally conquered Finland during the Napoleonic wars of 1808-1809, annexing it as an autonomous grand duchy.

Ethnic Relations. Swedish is the second official language and is spoken by about 6 percent of the population. Living primarily in the southwestern part of the country, Swedish colonists and Swedish-speaking Finns were, for centuries, a ruling elite. Swedish was the language of commerce, the courts, and education, and Finnish was regarded as a peasant language until the nationalist movement of the nineteenth century advanced it as an official written and cultural language of the majority. Political tensions arising from this ethnolinguistic division have largely faded as the Swedish-speaking minority has declined in size and assimilated through marriage with Finnish speakers. By contrast, Finland's 6,500 Saami, or Lapps, have largely avoided assimilation into the cultural mainstream, having been displaced from the southern part of the country by northward-colonizing Finns over the past two thousand years. Separateness is now reinforced as much by the economic marginality and limited educational opportunities in Finnish Lapland as by cultural and linguistic isolation. Gypsies have lived in Finland since the sixteenth century and perhaps have endured the greatest prejudice of any minority. They number between five thousand and six thousand and in recent decades, the government has attempted to improve their economic situation and lessen overt discrimination. Foreigners, while never numerous, have increased to seventy-four thousand and have come mostly from Russia, Estonia, Sweden, and Somalia.

Urbanism, Architecture, and the Use of Space

With the rise of permanent agricultural settlements in the fertile plains of the western and southern regions in the Middle Ages, communal ownership and management created a system in which an entire hamlet, including fifteen to twenty closely spaced farms, assumed joint ownership of fields, forests, and pastures. Land reforms in the eighteenth and nineteenth centuries broke down the communal villages, but the newly created individual farmsteads retained a modified courtyard arrangement with dwelling units, sauna or bath-house, grain and food storage buildings, livestock barns, and hay sheds enclosing an inner yard. Wooden domestic architecture achieved a high level of craftsmanship and embellishment, with two-story houses marking prosperous farms. However, in the eastern and interior areas, agricultural settlement occurred later and was characterized by a more flexible system of land ownership and farmstead organization. The persistence of "burn-beating" cultivation ( poltta kaskea, kaskiviljelys ), a form of pioneer extensive farming in which patches of conifer forest were cut and burned to create fertilized fields, involved mobile populations and a dispersed pattern of settlement. Remote individual farms or extended dual-family holdings were won from the forest, often along glacial esker ridges or "home hills" ( harju, vaara ). While these historical patterns of settlement affect the current rural landscape, six of ten Finns now live in urban areas. The largest cities are greater Helsinki with about 911,000 people, Tampere with 189,000, Turku with 169,000, and Oulu with 114,000. The majority of residential dwellings of all types have been constructed since World War II, largely consisting of apartment house complexes in large cities. Adapting socially and emotionally to this urban landscape has been problematic for many recent migrants from the countryside. Many city dwellers still view themselves as partly rural, a fact attested to by a weekend and holiday return to cottages in the countryside. Finland remains one of the most sparsely populated countries in Europe, with only 26 people per square mile (16 people per square kilometer). The development of contemporary architectural movements in the twentieth century may be seen as an attempt to adapt the demands of modern housing projects, offices, churches, and public buildings to the forests, lakes, light conditions, and other distinctive features and materials of the landscape. Pioneered by Alvar Aalto and Erik Bryggman, Finnish modern architecture employs a "neoplastic" use of space that emerges directly from the function and surroundings of building structures. Despite the notable innovations of the twentieth century, much of the national architectural identity resides in older buildings that have achieved an iconic status: the medieval castles at Savonlinna and Turku; eighteenth-century vernacular wooden churches; the early nineteenth-century neoclassical center of Helsinki designed by C.L. Engel which now contains the Council of State, the University of Helsinki, and the Helsinki Cathedral; and Helsinki's railway station, designed by Eliel Saarinen and completed in 1914, an imposing granite building that presages the Art Deco skyscrapers built in American cities two decades later.

Food and Economy

Food in Daily Life. Milk is prominent in the diet as a beverage and the basic ingredient in a variety of curdled, soured, and cultured forms; in broths used for soups, stews, and puddings; and in regional specialty dishes such as "cheese bread" ( juustoleipä ). There are notable differences between western and eastern Finland in bread making and the manner of souring milk. A large midday meal in a rural household may include fish baked in a rye loaf ( leipäkukko ), potatoes ( peruna ), barley bread ( rieska ), cheese ( juusto ), pickled beets ( punajuuri ), cloudberries in sauce, milk, and coffee.

Food Customs at Ceremonial Occasions. Coffee is a "national drink" that mediates the distinction between the rural interior and the urban industrial

south. In the early nineteenth century, coffee was an expensive imported beverage consumed by the aristocracy, but it has been incorporated into all strata of society. It is the center of the ubiquitous "coffee ceremony," a ritualized display of hospitality, elegance, and self-restraint in which an abundance of delicate pastries is served. Commercially produced sausage ( makkara ), which became increasingly common in the diet after the 1950s, represents a relatively recent shift toward large-scale food-processing industries. Abhorred by nutritionists for its high fat and sodium content and ridiculed and scorned in popular lore and jokes, sausage is nonetheless considered a versatile convenience food. Like coffee, it may appear as a common festival food at occasions such as Midsummer ( juhannus ), along with cheese bread, potato pasties ( perunapiirakka ), yeast coffee bread ( pulla ), beer, and vodka. Mämmi , a brown malted porridge, is typically served at Easter. Sima (a kind of mead), talouskalja (homemade beer), and viilia (soured whole milk) also may be served on special occasions.

Handicraft and artisan traditions were well developed historically, and some have survived the conversion to industrial manufacturing. Men specialized in making furniture, harnesses, wooden vessels or "bushels" ( vakka ), and metalwork. The sheath knife ( puukko ) was a versatile tool, and it continues to symbolize maleness in recreational hunting and fishing. Women specialized in textiles and lace making. The woven woolen wall rug ( ryijy ) has become a particularly popular art form in homes, emblematic of a family's patrimony. By the Middle Ages local markets and fairs were important in the economy, with fairs often held in the vicinity of churches and associated with saints' days or other aspects of the religious calendar.

Major Industries. In recent years, metal, engineering, and electronics products have accounted for half of the country's exports, with forest products accounting for another third. The revolution in high-technology industries has been dramatic. These industries did not become prominent until the 1990s but now produce a large and growing share of exports. The Nokia Corporation, known in the 1980s primarily for paper and rubber products, has an expanding international market for mobile phones, computers, and related telecommunications products.

Trade. Furs and naval stores constituted a large share of the export trade in the Middle Ages, mainly destined for the cities of the Hanseatic League. German and Swedish merchants were prominent in Finland's early Baltic port cities. After the mid-nineteenth century, foreign trade shifted toward Saint Petersburg and Russian markets with lumber, paper, and agricultural products becoming the chief exports. After World War II, forest products remained crucial to the export economy, but they are now complemented by sophisticated metal, electronics, engineering, and chemical products. In recent years, trade with countries in the European Economic Community has expanded and has been reinforced by Finland's membership in the European Free Trade Association.

Social Stratification

Classes and Castes. Before the nineteenth century, Finnish society was divided into peasants

( talonpojat ), city dwellers, clergy, and nobility. Economic change led to the decline of the clergy and nobility and an expansion of the entrepreneurial and working classes. In more recent decades, considerable social mobility and an egalitarian ethos emerged with increasing economic prosperity, a progressive social welfare system, an open educational system, and consensus politics. While Finns may not always recognize clear economic class divisions, they are likely to be conscious of the status attached to educational and honorific titles and political party affiliation. The currently unfolding class system includes farmers, the working class (nonrural manual laborers), the petit bourgeoisie (shop owners, small entrepreneurs), the lower middle class (lower-income service sector), the upper middle class (higher-income white-collar professionals), and the upper class (corporate owners and managers). Symbols of these loosely-drawn social strata, as in many Western democracies, can be rather subtle. Nonetheless, the kinds of work one does, and the level of education, professional training and/or professionalism demanded by one's livelihood, are often strong indicators of the degree of prestige and status one enjoys in Finnish society.

Political Life

Leadership and Political Officials. With more than a dozen political parties, kunta government sometimes is represented by opposing coalitions of socialist and nonsocialist party interests. The same principle applies at the national level, where the two hundred representatives of the uni-cameral parliament ( Eduskunta ) are often elected by alliances of parties. The Social Democratic Party and the Agrarian Union (Centre) Party formed the basis of all majority governments well into the 1980s. Nonetheless, most parliamentary members follow the positions of their political parties and vote in blocs. The parliament promulgates laws, approves the national budget, monitors the legality of governmental activities, and, in concert with the president, exerts legislative power.

Military Activity. Finland's historical position as a frontier of colonization and military incursions by external empires is part of the collective conscience. Strategic victories against invading Soviet forces during the "Winter War" of 1939-1940 are symbolically integral to the lore and identity of many Finns. By contrast, the "reign of terror" after the civil war of 1917-1918 profoundly polarized the middle classes and working classes, with the working classes remaining alienated and embittered. In foreign relations, Finland initially attempted to establish cooperative ties with other countries that had won their independence from Russia after World War I. However, it soon abandoned that position and began to seek the support of the League of Nations. After the mid-1930s, Nordic cooperation became the predominant orientation in foreign policy.

Social Welfare and Change Programs

In recent years, expenditures on social insurance (health, pension, accident, and disability programs), social transfers of income (maternity allowances, children's allowances, child support payments, municipal housing allowances), and social welfare (individuals in need) have approached one-fifth of the gross national product. The programs are financed by contributions from the state, municipal governments, employers, and insured individuals. As early as 1895, compensation was instituted for workers injured in accidents. A dramatic increase in medical care needed for disabled war veterans beginning in the 1940s spurred the state to expand public health programs. Finland has been a pioneer in maternity allowances and family welfare, offering one of the most generous systems of payments for mother and child care in the world.

Nongovernmental Organizations and Other Associations

About 10 to 15 percent of the government's aid budget is allocated to nongovernmental organizations (NGOs) involved in development and humanitarian projects. In 1997, as many as one hundred fifty Finnish NGOs maintained four hundred projects in more than seventy countries, mostly in Africa and Asia. The Finnish Evangelical Lutheran Mission, the Finnish Free Foreign Mission, Finnchurchaid, the Finnish Red Cross, and the Trade Union Solidarity Centre account for a large share of NGO activity.

Gender Roles and Statuses

Division of Labor by Gender. In the rural economy, women are the primary cattle tenders and men are field and forestry workers. Being a good emäntä (female head of a farmstead) involves a balance of cow care, child care, food processing, meal preparation, arduous cleaning in cow shed and house, and ritual displays of hospitality for visiting neighbors, friends, and relatives. An isäntä (male head of a farmstead) is symbolically and practically associated with the outdoor domain of preparing and maintaining pastures and hay fields, cutting wood, coordinating labor with other farms, and operating and maintaining machinery. However, a decline in the availability of work crews of kin and friends and a concomitant increase in mechanization have contributed to convergence in male and female work roles. A complicating factor is that young women have left the countryside in greater numbers than have men in recent years. Farms have aging personnel and few assisting family members, and some farmers are forced into bachelorhood.

The Relative Status of Women and Men. There is a long tradition of sexual equality in the sense that women's participation in political activity and public life has been encouraged. Finland was the first country to provide equal voting rights to women, instituting female suffrage in elections to the national parliament in 1906. Fully 9.5 percent (nineteen of two hundred members) of the parliament of

1907 consisted of women. Female membership in the parliament currently is about 33 percent. Indeed, Finland's current president, Tarja Halonen, is a woman. The traditional role of rural women as resourceful, powerful workers translates well to urban contexts. The model of a man who works to support a wife who remains at home is not widely embraced. There is an old pattern of sending girls for advanced education while keeping boys in farm work after rudimentary schooling. While women work alongside men in business, forestry, engineering and other fields, women's earnings are only 81 percent of men's, reflecting the greater numbers of women in low-paying service jobs. A lingering area of conservatism and sexual disparity involves men's unchanging attitudes toward their roles and the notion that women, despite their other obligations, are responsible for domestic work and child care.

Marriage, Family, and Kinship

Marriage. Endogamous tendencies characterized marriage in rural society, with mates frequently chosen from the same village, parish, or rural commune. This tendency was most pronounced in the eastern districts among large Karelian joint families and those of the same background and status. Night courting and bundling rituals achieved a high degree of elaboration among the youth in the southwest. Originally, bilocal marriages began with engagement and leave-taking ( läksiäiset ) ceremonies at the bride's home and ended with wedding rites ( häät ) at the groom's home. Under church influence, those customs were replaced by unilocal weddings at the bride's home. In recent years, community and regional endogamy have declined. Marriage rates also have declined as cohabitation has become more common in urban areas, yet that pattern preserves some of the aspects of the "trial marriage" of earlier times, when weddings were performed to finalize a marriage after a woman had conceived a child.

Domestic Unit. Historically, joint families were common in the eastern Karelian area, where a founding couple, their adult male children, and the male children's wives formed multiple-family farm households that were among the largest (twenty to fifty persons) in Scandinavia. Elsewhere, it has been common for only one child to remain on the parents' farmstead, and smaller "stem" and nuclear families have prevailed. Overall, family size has become smaller under the impact of urbanization, dropping from an average of 3.6 persons in 1950 to 2.7 in 1975. Among families with children, the number of offspring declined from an average of 2.27 in 1960 to 1.9 in 1997.

Inheritance. A common historical pattern was for a son to take over a farm and care for his parents in their old age. However, the custom of patrilineal transmission is changing, perhaps as differential migration to cities alters the sex ratios in rural areas. In many cases, relinquishing coheirs (usually siblings who move away) must be compensated for their shares in a farm by the remaining heir; often this is done with timber income from a farm's forest tracts.

Socialization

Higher Education. Formal education generally is highly valued. In 1995, 2.2 million people had graduated from a senior secondary school, vocational

school, professional institute, or university. More than 130,000 students currently are enrolled in twenty universities and other institutions of higher education. More than half the students are women. The physical and social sciences are highly developed and well represented at major institutions such as the University of Helsinki, University of Jyvaskyla, University of Oulu, University of Tampere, and the University of Turku.

Etiquette

Finns have a self-conception and reputation for being reserved and sparing with words. Small talk is not valued. Accordingly, words and verbal promises are likely to be taken seriously. To some extent this is a public, formal persona that is belied by the intimacy and voluble conversation shared by good friends and family members. The sauna is a notable context in which people are more open and expressive. The rapid spread of mobile phones, computers, and other communications technology is creating a society that is highly interconnected, regardless of the nature of interpersonal interactions and demeanor. Finland has the highest per capita use of the Internet (nearly 25 percent of the population) and cellular phones (28 percent) in the world. Finns value educational degrees and other qualifications and may expect to be addressed with the appropriate title in professional or work settings. In recent years, there has been some resurgence in traditional conventions of etiquette that require the use of the second person plural as a formal means of address. The second personal singular is appropriate for addressing relatives, friends, and children. Mutual use of first names implies a close personal relationship. The customary greeting involves a firm handshake, direct eye contact, and perhaps a slight nod of the head but rarely embracing or kissing. As a result of women's involvement in politics and public life, relations between men and women are relatively equitable. Condescending attitudes toward women are rarely tolerated. While the social acceptability of intoxication is decreasing among younger people and legal sanctions for drunk driving are severe, Finns have a reputation for weekend binge drinking. This pattern is more prominent among men and, to the extent that it disrupts family life, retards the social progress achieved by women. Although the per capita consumption of alcohol is about average for Europe, Finns have relatively high rates of alcoholism and alcohol-related social and medical problems.

Religion

Religious Beliefs. Traditional conceptions of the supernatural had much in common with those of other Balto-Finnic peoples. The creation of the world was associated with the culture hero Väinämöinen, and the cosmos was divided into an underworld of the dead, a middle world of the living, and a sky-heaven supported by a giant pillar. Supernatural beings or deities included a god of the sky (Ilmarinen); a rain-giving god (Ukko), converted to a supreme or universal god under Christian influence; and other spirits of nature such as Tapio, a forest guardian of game. Many old features of Finnish-Karelian religion were preserved within the Russian Orthodox faith, which currently has about fifty-six thousand members in the venue of the Finnish Orthodox Church. However, Lutheranism, which contributed to an erosion of native religion, includes about 88 percent of the population as members of the Evangelical Lutheran Church. Revivalist movements such as Laestadianism have flourished in the context of the Lutheran Church. The distinction between Lutheran and Orthodox traditions ultimately has its roots in early conflicts between the Swedish kingdom and the semi-independent state of Novgorod. The 1323 Peace of Pahkinasaari established a frontier border through Finnish territory. In the ensuing centuries, Finns to the west of the "Pahkinasaari line" were heavily exposed to Swedish, Scandinavian, and German culture and the Roman Catholic Church (ultimately replaced by Lutheranism), while Finns and Karelians in the Novgorodian realm to the east were influenced by Slavic culture and the Eastern (or Russian) Orthodox Church.

Rituals and Holy Places. Bear ceremonialism was part of the ancient hunting traditions. Ritual slaying, feasting, and return of the skull and bones of a bear were fundamental to sending the animal's soul back to its original home and thus facilitating its reincarnation. Ceremonies to promote farming and livestock became associated with holidays and the cult of the saints in the Christian calendar. Lutheran life cycle rites involving baptism, confirmation, marriage, and death remain significant for most people.

Death and the Afterlife. Living and dead formed a close unity in traditional Finnish and Karelian belief, and death was viewed largely as transfer to a new residence. The complex rituals accompanying death were orchestrated by women, who arranged the wake, washed and shrouded the body, and sometimes sang laments to send the deceased, along with food and implements, to the place of the family ancestors. Memorial feasts were held six weeks and one year after death. Those who passed on to the realm of the dead ( Manala or Tuonela ) remained a profound moral force among their living descendants. Days set aside for commemorating the dead eventually were adapted to a Christian calendar under Roman Catholic and Russian Orthodox influence.

Medicine and Health Care

As a symbol of cleansing and purity, the sauna was a focus of therapeutic and curing activity as well as ritualized social bathing. It was common to give birth in the saunas before the availability of hospitals in the twentieth century, and cupping and bloodletting were performed there. Generally, the sauna is still seen as a remedy for pain and sickness. Professional medical care and research are highly developed with a network of 265 state financed district health centers providing a wide spectrum of health services. Overall health care expenditures account for a substantial share of Finland's GNP. It is a leading country in research and treatment in the areas of pediatrics, heart disease, and alcoholism.

Secular Celebrations

Kekri , a traditional feast at the end of the harvest season in rural communities, declined in importance as Christmas came to dominate festival life in town and urban settings, yet old kekri customs, such as tin casting to foretell the future, still occur in the context of Christmas and New Year celebrations. While Easter retains more of its religious character than do other church holidays, in the 1980s a new Easter custom emerged in which children dress up as witches, carry willow twigs, and travel from house to house seeking treats. Apparently, the Easter witch phenomenon combines ritual elements from older Scandinavian and Eastern Orthodox traditions. Midsummer celebrates the maximum occurrence of light at the summer solstice, a time when towns and cities are deserted for lakeside cottages and farms, where bonfires are lit, food and drink are shared between friends and relatives, and the national flag is flown. Other significant official national holidays include Independence Day (6 December), Vappu (May Day), and Mothers' Day (second Sunday of May).

The Arts and Humanities

Support for the Arts. The government maintains a competitive art grants system that allows composers and performing artists to pursue creative work for one to five-year periods.

Literature. Finnish culture is known for its rune song (folk poetry) traditions, which were synthesized in the Kalevala , a powerful symbol of national identity. Aleksis Kivi's 1870 novel Seitsemän Veljestä ( Seven Brothers ), an unromantic portrayal of the struggle to clear virgin forest, furthered the development of Finnish as a literary language. That novel helped fuel the burgeoning national consciousness and became a source of inspiration in many areas of the arts. Influences from Scandinavian and Russian literature in the late nineteenth century reinforced a trend toward realism and social criticism, as exemplified by Minna Canth's depictions of women and the poor and Juhani Aho's treatment of emotional experience. Despite neoromanticist yearnings, a

strong realist current infused literature in the early twentieth century. This is seen in Ilmari Kianto's tragicomic portrayal of a tenant farm family's struggles during the prohibition years of the 1920s, Ryysyrannan Jooseppi ( Joseph of Ragged Shore ) (1924), and in the Nobel Prize winner F. E. Sillanpää's evocations of rural landscapes that overpower or dwarf human actors. From these roots have arisen versatile recent novelists and prose writers, including Väinö Linna, Antti Tuuri, and Olli Jalonen. The tradition of depicting ordinary people in familiar social settings has continued, although powerlessness, anxiety, and other psychological states have become prominent in contemporary literature.

Graphic Arts. Innovative functionalist movements have distinguished architecture and the design of furniture, ceramics, glass, and textiles. The reputation of Finnish design for combining local artistic themes with tools and materials adapted to demanding northern conditions was established at international fairs and expositions early in the twentieth century. Similar innovations in industrial design since the 1960s are seen in protective equipment, forestry machinery, recreational clothing, sporting goods, and electronics. The arena of contemporary visual arts is complex and evolving. As in architecture and design generally, a concern with the forces, shapes, colors, and textures of the northern landscape and the human relationship to nature have strongly influenced painting, sculpture, and other art forms. This is particularly evident in the representational romantic art that blossomed at the end of the nineteenth century. Akseli Gallen-Kallela's Great Black Woodpecker (1893) and his numerous paintings interpreting the Kalevala are exemplars. Abstract art movements did not gain a foothold until the 1950s. In recent years, however, graphic artists have experimented with innovative processes of image production and multimedia technologies to create new forms of art that sometimes serve as critiques of society and technology. In addition to a nationwide network of museums that arrange exhibitions, a new Museum of Contemporary Art (KIASMA) has been opened in Helsinki.

Performance Arts. The Kalevala had an impact on musical performance. The composer Jean Sibelius drew inspiration from this source in composing his symphony Kullervo in the early 1890s, and later his life and work became important symbols of the national identity. Opera gained a significant foothold with the organization of a festival at the fifteenth-century Olavinlinna Castle at Savonlinna between 1912 and 1916. That festival was revived in the 1960s, presaging a revival in opera in the 1970s and 1980s that has continued to the present. Operas drawing from specific historical events or themes, such as The Last Temptations and The Red Line , have resonated with Finnish audiences. Finland has nearly thirty symphony orchestras and a dozen major festivals offering classical, folk, and contemporary music as well as opera. Theater is another area with a rich history and a vibrant experimental present. There are about sixty institutional theaters, mostly in the cities and larger towns, and outdoor summer theater is often intertwined with community festival life in smaller towns and rural locales where amateur companies predominate. Plays based on the novels of Aleksis Kivi and Väinö Linna, are a popular part of the repertoire in those settings.

Bibliography

Engman, Max, and David Kirby, eds. Finland: People, Nation, State , 1989.

Häikiö, Martti. A Brief History of Modern Finland, , 1992.

Jarvenpa, Robert. "Agrarian Ecology, Sexual Organization of Labor and Decision Making in Northeastern Finland." In Tim Ingold, ed., The Social Implications of Agrarian Change in Northern and Eastern Finland , 1988.

Lander, Patricia Slade. In the Shadow of the Factory: Social Change in a Finnish Community , 1976.

Pentikäinen, Juha Y. Kalevala Mythology , 1989.

Sarmela, Matti. Reciprocity Systems of the Rural Society in the Finnish-Karelian Culture Area , 1969.

Siikala, Anna-Leena. "Finnic Religions." In Mircea Eliade, ed., The Encyclopedia of Religion , 1987.

Singleton, Fred. A Short History of Finland , 1989.

Solsten, Eric, and Sandra W. Meditz, eds. Finland: A Country Study , 1990.

Talve, Ilmar. Suomen Kansankulttuuri (Finnish Folk Culture) , 1980.

Vuorela, Toivo. The Finno-Ugric Peoples , 1964.

Web Sites

Ministry of Foreign Affairs of Finland. Virtual Finland , 1998. http://www.formin.fi.

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Finnish, Finn, Finlander Suomalaiset , Tavastians , or Hämäläiset and Karelians or Karjalaiset Identification. The terms "Finland" and "Finns" are external obscure derivations from early (first century C.E. ) Roman references to people known as Fenni (probably Lapps or Saami) who occupied lands north of the Baltic Sea.

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Finnish Business Etiquette and Protocol.

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Singapore was established by the British in 1819 to act as a trading post, and after World War 2 it became an independent municipal colony; in 1959 the Federation of Malaya granted it autonomy and in 1963 it was incorporated. Singapore's society, headed by its first Prime Minister for 31 years, was purposely created and funded by the legislative. Singapore is situated in Southeast Asia. Singapore is the country which is both an island and a country. Singapore is the most modern city among the other South Asian countries. This country also an economic giant of all over the world. In Singapore economy is developed with a free-market economy. It’s the most significant cause for growing their economy among with pro-business with low tax rate and least corruption is the key factors of growing the economy.

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Country comparison

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Spain has a moderate high score for power distance, this means the country accept a hierarchy inside its businesses and organization, maintaining inequality in terms of power and wealth. A low score on the masculinity scale indicates that they are have smaller gender gap in business organization, more women in management role and love to obey their instruction. They prefer quality of life and people are important, much concern about environment protection. A very high score for uncertainty avoidance means Spanish people love job security, pension and retirement benefits and more strict rules. On long term orientation Spain has a lower score as Spanish people like to live in the moment. Businesses will look for immediate interpretations and results. It is not wise to invest for long term plan here. A low score on indulgence supervises that Spanish people live in a restraint society as they tend to control their gratification on desires. Businesses must highly follow social and religious norms in this area. Finally, moderate score on individualism portrays Spain as a collectivist country, they love to belong in group and team work with very less motivation from the management, supporting others for bigger achievement and believe in doing best for the organizational success.

Sadia Fayrose

16104066

Anika Ibnat Mahiya

15204038

Zoairia Binta Monowar

18104254

Fabiya Tabassum

16204080

Tokey Tahmid

18104288

Sarker Rakin Faysal

16304109

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Country comparison

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The team members are:
Lamiza Aleen- 18204081
Taki Nawer HImi- 17104193
Irfan Akram-  17104182
Noshin Sharmila Kakon- 16304076
Jenita Rozario- 17304157
Rokeya Akter- 17304118
Jannatul Ahsan Sugandha-17304156

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Score top on power distance which means it has a hierarchical society. Everybody has a selected role in that society. They are bound to perform that. After that Bhutan scored middle in the Individualism sector. This does not indicate a strong support on either part of the scale. A low score in Masculinity means Bhutan is a strongly feminine society and women have high voice as well as value in the social orders. Bhutan does not have any score on Long Term Orientation  and Indulgence.

Md. Hasinur Rahman – 16204057

Tausir Ahmed Khan – 16304037

Marwah Sanjana – 16304134

Bristy Ghosh – 17104039

Mohammad Yahia Rahi – 17304068

Rajib Bala – 19304117 (Group Leader)

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Tried to draw the looped square.
It describes the Mississippian culture, also known as the place of interest sign.It started to be used in Finland in the 1950's.Its stated its use for attractions in Finland

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Here is a picture of an old sauna  in Finland.Saunas have been a heritage in Finland and history dates back to its practice, from about 7000BC. Finland has different versions of Saunas.
Wood- heated,  to infrared and also a cable car sauna.
In fact, there are more saunas in Finland than people. ( Bucket List, Champion, 2019)

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The video here represent Finland"s culture, its food and the way people habituate themselves to the  environment.It has a serene country side too, which isn't known to many.Then again if we notice this video clearly we can see a woman as a glass-maker, and also as a painter.The video itself describes the femininity of the country.

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Subscribe here: http://bit.ly/13Rh0eE New videos about Finland regularly. "Finnish Culture" "Contrast is the main ingredient in Finnish cultural life, probably because everything looks and sounds different from our northern perspective. This may explain heavy metal music played on cellos and films almost completely without dialogue."

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Finland has a low score on masculinity (26) , which shows how their culture follows equality in both male and  female.According to statistics, 57.5% of women work in the tertiary sector. ( Statistics Finland, 2018)

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Scored higher in the uncertainty avoidance. So if we want to establish our business in this country, then our products have to be very specific, clearly instructed and made with high quality materials and come up with clear communication methods. With the next high score on PD, Status symbols of power are very important in the hierarchy of the business and positions.
- Fabiha, 16304082

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Scores high in uncertainty avoidance. So if we want to establish our business in this country, then our products have to be very specific, clearly instructed and made with high quality materials and come up with clear communication methods. With the next high score on PD, Status symbols of power are very important in the hierarchy of the business and positions.

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High in PD, UA, Indulgent. If we want to do business with the, our products or services need to be hierarchical, clear instruction/communication, come up with product or offers tht are of high mareiral.

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individualism

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scores high in Power Distance. So the hierarchy in business and positions are evident.  With next high score on Uncertainty, we tend to be dependent on clear instructions. Mahreen id 1010

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