
Dating back to the Đông Sơn era, the first recorded hairstyle among the Vietnamese was short hair, primarily for practicality when venturing into the forests. Cutting hair short was a distinctive characteristic of the Southern Vietnamese, setting them apart from the Han Chinese in the North.
In the early 15th century, during the Ming Dynasty's occupation of Vietnam, the Chinese administration imposed assimilation policies that prohibited the Vietnamese from cutting their hair. People were forced to wear short jackets and grow their hair long. By the 16th century, both men and women commonly wore their hair long, letting it flow down to their shoulders. This style was also a social etiquette norm, signifying respect when appearing before people of higher status.
The way an elderly woman wraps her headscarf in the coastal region of Gò Công, Tiền Giang. Photo: DUY KHÔI
From the 17th to the 19th century, Vietnamese hair—particularly women’s—grew significantly longer. It was often described as reaching the ground or being as long as physically possible. Both aesthetics and Confucian values drove this preference. Long hair was considered beautiful, and Confucian teachings emphasized that “one’s body, skin, and hair are inherited from one’s parents and should not be damaged or altered.” This belief led to the custom of preserving hair length, which was later tied to morality and respect for one’s lineage.
French missionary Rochon noted that Vietnamese women took great care of their hair, attributing immense value to it. Some even grew it long enough to touch the ground. Short hair, on the other hand, was deemed unacceptable, especially for women. British diplomat John Barrow described short hair as a sign of disgrace and moral decline. Outside of religious contexts, cutting one’s hair was considered a form of punishment or humiliation.
Until the late 19th and early 20th centuries, most young men and women in Southern Vietnam continued to keep long hair, typically tied in a bun at the back of the head. Women often styled their hair into a high bun at the crown, forming a shape resembling a rooster’s neck, adorned with gold hairpins. Another popular style involved coiling the hair into three loops at the back, secured with a decorative silver or gold comb. Rural women used to apply coconut oil to their hair for a sleek, glossy look. Meanwhile, men would tie their hair and secure it with a headscarf or a hairpin. Until the early 20th century, combs were still commonly worn as accessories by men, even as Western clothing gained popularity.
Children’s hairstyles also varied. Up until the early 20th century, young boys, around three or four years old, typically had their heads shaved, leaving only a small round tuft of hair on the crown, referred to as "bánh bèo hair" (similar to the chỏm hair in Northern Vietnam). If they kept tufts on the crown and two sides, it was called "three-patch hair." Girls either had a small section of hair left on the top of their heads or had their heads completely shaved except for a tiny ponytail at the nape, called "cun cút." When boys and girls turned 15, they stopped shaving their heads and allowed their hair to grow long.
The early 20th century saw the influence of Westernization, particularly through the Duy Tân (Modernization) movement, which led to a shift toward short hair. The trend of cutting hair short started in the North then spread to Central Vietnam and eventually the South.
By 1918, both men and women in Southern Vietnam adopted various new hairstyles. Men opted for the "seven-three" combed style and later the "puffed" look, where hair was pressed down at the back and lifted at the front. After 1945, men experimented with wavy perms, tightly curled styles, straightened hair, and even long hippie-style hair (popular from 1963 to 1975). Women, meanwhile, adopted the "bánh lái" bun (a high bun with three loops and a small tail left hanging) before transitioning to permed styles, initially curling only the front sections and later perming the entire head. This period also saw the introduction of Western-influenced styles such as the "vow hair," short bobs, and various modern hairdos.
An elderly woman from the orchard region of Phong Điền wears a conical hat and a scarf around her neck while picking betel leaves. Photo: DUY KHÔI
The most common headwear for both men and women in Southern Vietnam was the conical hat (nón lá). Unlike the delicate and lightweight "poetic hats" of Huế, Southern Vietnamese hats were made for durability and practicality, providing shade for laborers working under the sun. The structure consisted of vertical bamboo strips and approximately 16 circular bamboo rings that increased in size from the top to the brim. The hat was meticulously crafted by layering dried palm leaves and sewing them with fine fishing-line threads. People in the Mekong Delta typically sourced their conical hats from Trảng Bàng (Tây Ninh) and Long Khánh (Đồng Nai).
From 1884 onwards, Southern Vietnamese men began transitioning to Western-style hats.
Besides the conical hat, traditional scarves played a crucial role in ceremonial and formal occasions. The "đóng khăn" (wrapped turban) was an essential part of formal attire, symbolizing status and propriety. In Gia Định (modern-day Ho Chi Minh City), this style evolved through three distinct phases. Initially, the khăn xếp (folded scarf) was wrapped around the head in five overlapping layers, giving rise to the term "five-layered men" (dân năm lớp), which referred to Confucian scholars who wore this style. Later, the khăn đóng (pre-made wrapped turban) was introduced, which retained the traditional appearance but was easier to wear. Eventually, the khăn chụp (a more compact version) emerged, commonly referred to as "khứa cá kho" (fish stew wrap) by ordinary people.
In the past, older individuals typically wore these scarves on formal occasions, such as long-distance travels, temple ceremonies, weddings, and funerals. Younger men only wore them for weddings and rarely in other settings. Today, khăn đóng is mainly reserved for temple ceremonies and traditional rituals performed by village elders.
Source: Cantho News - Translated by Hoang Dat