Pho Cu is the name of a village in Simacai district, Lao Cai province. It was established under the French colonial period. After separating from Bac Ha to establish Simacai, Pho Cu became the center of the district. Over time variability, Pho Cu now has about 300 families. In which, about 70 families are H’mong. Being invested for constructions to become the administrative center of the district, where has intertwined interaction of many new identities, but Pho Cu retains a spirit forest with an area of about 3 hectares. This forest names Lung San. Lung San is a sacred place for whole community to organize the traditional festival, namely Nao Long of the Mong. This is considered sacred forests, so that are strictly managed by the entire community, absolutely no one can violate or defile.
 
The peoples in Pho Cu also contributed money to make a fence around the forest. Within the municipality under spacious modern constructions, the forest likes a park, fresh, peaceful and mysterious. This attracts anyone whether traveling through this place many times must be also surprised and curious.
 
Nao Long is also called as No Song, Tong Xenh, depending on the pronunciation of each region. It is a special festival to preserve customary laws and rules of the Mong in Simacai as well as in many other regions. Nao Long has been long time rooted. It is transformed over many generations to become a significant part of the Mong. It is indispensable not only in the spiritual life, but also contributing to the maintenance of social and cultural institutions, as well material values – the basis for harmonious life within nature.
 
In the Mong communities, Nao Long ceremony held twice a year. First ceremony is held in Lunar February to worship the Spirits to protect villagers, assests, animals, forests, etc. Second ceremony is held in Lunar June to worship the Spirits to protect crops, farms, etc. from natural disasters, insects and diseases. As for the Pho Cu, there is only one ceremony held in Lunar Februray in this forest.
 
Today is the February Nao Long ceremony. In this ceremony, besides the obligatory rituals, entire community will elect two prestigious villagers who are able to organize people to protect Nao Long forest. These two peoples name Long Thoze. Long Thoze are responsible for resolving the cases of violation of taboos against such Nao Long forest like cutting trees. Based on the community regulation, violators will be punished or fined by Long Thoze. As well, Long Tho is in charge of organizing Nao Long ceremony within their term. These two Long Thoze are preparing the ceremony for the New Year. After the task of Long Thoze is duty of the elderly, who is in charge of organizing the ritual of Nao Long. Since many years ago, the ritual in Pho Cu is done by elderly Sung Seo Cho. Between the spirituality of heaven and earth, elder Sung is taking the calls.
 
Today is the Dragon day in February, all villagers in Pho Cu, Simacai commune gather here to organize Nao Long ceremony to protect forest, crops and human. The big rains should go in other directions, not in this direction. Villagers could generate alots of earnings. This year, the entire Pho Cu will provide offerings as every year including 1 rooster, 1 pig, 1 duck, paper money and incense. So, we would hope the Forest Spirit to accept and bless us.
 
Shared by elder Sung Seo Cho, the Nao Long Ceremony in Pho Cu is held by villagers in the center of district. This is a forest with many big and valuable trees. Moreover, this a beautiful location selected by our ancestors. Compared to other places, the forest in Pho Cu is the most beautiful one. Along the participation of villagers in Pho Cu, many government offices and agencies in the district attended.
 
Elder Vu Seo Phenh said, Nao Nong is the traditional festival of the Mong, so that is respected by all villagers. The ceremony is yearly celebrated on on February lunar calendar to pray Spirits to protect forest, crops and the health of all people. The rules set up in the ceremony are taken seriously by all villagers, including workers and officials from government offices and agencies. No one dare to work in the forbidden days set by the ceremony.  
 
Living on the mountain peaks, daily face with harsh conditions, the Mong in general and the Mong in Simacai particularly, for the reason of existence, have set up unwritten rules to regulate behaviors amongst themselves, and with nature. Such rules, from time to time and self-serving of villagers gradually became an element of the cultural identity of the Mong. It is become an indispensable part of the daily life of every villager, in which Nao Long is an example.
 
After completing the rituals in the forest is the ceremony of whole community.  Traditional dances and songs are performed. One of the most important parts in the ceremony is to review the Nao Long regulation and elect two new Long Thoze for the next year. Realizing the practical significance of the festival on community governance and protection of natural resources, local government also takes a great care and support. Along with voluntary contributions from villagers, local government supported money and assigned staffs to involve and cheer with villagers.
 
As Mr. Cu Chan Sai, a villager in Pho Cu, this forest was set up by our ancestors for more than 100 years ago. During that period, no one invades this forest. The road has to go around, but not allowed to go through the forest.This forest is directly managed by elderly in the village.
 
Our village leaderships also support elderly to set up rules to educate our children and villagers to protect forest. These rules are very clearly defined. For instance, one cut a small tree; one will be fine about 100,000 Dong. It is from 1 to 1.5 millions of fine for a big tree. Villagers are very enthusiastic to support these rules. District and communal people’s committees also agreed; so that, every year they actively involve in the ceremony.
 
It can be said that the involvement of local authorities in the Nao Long of Pho Cu particularly, other communes in Simacai in general has not only contributed to the success of this specific ceremony. Behind it is the maintenance of cultural identity, the traditional community structure for social stability, natural resources protection. However, if seen from the perspective of the Legislature, this is a harmonious combination between customary and statutory law to form an institution deeply rooted in the community life. From such institution, all policies of the government have been thoroughly and effectively implemented. The forestland allocation for local communities in Simacai supported by SPERI under the Joint Circular 07 is an example.
 
Mr. Ly Seo Vang – Deputy Secretary of the Simacai District Party Committee, the Nao Long ceremony for worshiping the forest is exsited for a quite long time ago. Since the Communist Party emergence, this ceremony is expanded to become rules, regulations of the villages to prevent peoples to cut forests and resolve disputes. The Party and the government are really interested, and take community regulations to integrate with government policies and laws. Officials and party members in Simacai respect and follow such community regulations.
 
Being protected under the community regulation discussed and decided by all villagers in the Nao Long ceremony, the forest in Pho Cu really become sacred ground of the whole community.
 
According to Elder Hang, a traditional healer said, the regulation prohibits acts e.g. logging, collecting firewood and indiscriminate defecation. Healers are allowed to collect herbs to treat patients. They must ask permission from Long Thoze and pray the Big Tree Spirit in the forest before collecting.
 
There are many valuable herbal plants in the worshiping forest of Pho Cu. These herbal plants are strictly managed by healers and villagers. Herbal plants in this forest can only be taken away for curing patients, but not freely collecting. If collecting herbal plants in this forest without worshiping the big tree spirits, herbs are also not effective, elder Hoang Minh Hang said.
 
Through the story of elder Hang, two things are obvious. First, if the belief and customary law and the statutory law have commonalities, the execution of people will be extremely self-conscious. Second, this forest in particular, the sacred forests nationwide, where the beliefs and religions exist with crutial values to the survival and stability of ethnic minorities must be legalized.
 
According to the common perception, all creatures are rooted from nature. Human cannot act arbitrarily without the permissions of Spirits such as forest spirit, big tree spirit before having any activities in such forbidden forests, Associate Professor Khong Van Dien - Former director of the Vietnam Institute of Ethicity added.
 
That belief is not only existed in the Mong communities, but in almost ethnic minority groups in Vietnam. For example, the customary law of the Thai has very strict rules for the forbidden forests, sacred and spirit forests. As for the Tay in the Northeast region of Vietnam, or the Ede in the Central Highlands, they also have customary laws regarding the sacred forests and community forests.
 
As for the Nung people in Ha Giang, they also have very strict rules and not allow anyone to violate the watershed area. If we respect the religions of peoples in the plains such as pagodas and temples, we must also respect the sacred and spirit forests of ethnic minorities in the upland areas. In my thinking, that must be included in the amended land law.
 
Closing Nao Long ceremony – the traditional institution of peoples with nature is extended. Villagers in Pho Cu return return to their daily lifes with what their parent generations used to do, live and attach with Simacai forests and mountains. Nothing seems to be change, but does anyone know where inside those ordinary and simple things is a silently flow, but without smooth, the flowing lines of survival. Well! In order to survival in the majestic land that is brutal, it must first know how to place the full truth firmly on what are existing, and keep it sustainably. The viewpoint of the Mong or other any ethnic minority group, that's the meeting point of the love. Love amongst peoples, a love for nature.