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