Late morning, 2010. The street in
front of a wet market in Hanoi had stopped being a street.
I was a university student
then, standing on the courthouse side of the road because that was as far as
the perimeter let anyone go.
No barricades. No police tape.
Just a dense field of black clothing and white cloth — khăn tang (mourning
headbands), tied identically across dozens of foreheads, as if grief here
required a uniform. At the edge of that field, an older man in a collared
shirt, sweat darkening the back of it, repeated the same gesture every forty
seconds or so: a single raised hand, palm out, toward whatever motorbike
approached next. No shouting. No whistle. The hand moved once; the rider leaned
into a turn and was three meters down a side alley before the question of
obstruction had time to surface, before he even seemed to register that a
question existed.
Behind him, the wet market kept
running at full volume — knives on cutting boards, a fishmonger calling out a
price across the new perimeter as if it weren't there, ice sliding off a cart
in wet, heavy chunks. A courthouse stood less than fifty meters down the same
road, gate open, unconcerned.
At the mouth of the alley,
someone had propped a square of cardboard against a motorbike wheel: four
handwritten words, "Thông cảm, nhà có việc" —
please understand, the house has an occasion. No stamp. No letterhead. For the
length of that funeral, it was the only law that mattered on the block.
For four hours, that stretch of
asphalt answered to a man whose family held enough local standing to close it
for his funeral, and to no traffic code I had ever read.
A few streets from where that
funeral once stood, a vendor drags a plastic stool onto the sidewalk most
mornings and sets a pot of broth beside it, leaving a corridor barely forty
centimeters wide between her aluminum pots and the row of motorbikes angled
against the wall — just enough room for one pedestrian, turned sideways. No one
asks her permission. No one needs to. The strip of concrete in front of her
shophouse has, by an entirely informal accounting, become hers for the next several
hours, the same way that road near the wet market became, for four hours in
2010, the property of a grieving family.
Neither claim was legal. Both
were honored.
The scale is different — a
meter of sidewalk against an entire road. The transaction underneath is not: a
temporary, unstated agreement that public space can be borrowed against a debt
that doesn't need to be written down, because everyone present already knows
the currency. Block someone's morning commute today, and you are simply early
on a payment the street will, sooner or later, collect back from you.
Ask who has the legal right to
close a public street for a funeral, and the honest answer is: no one. Ask who
actually controls it once it happens, and the answer becomes a short list of
people holding no title to any of it.
The hosting family sets the
boundary, but only because the surrounding neighbors recognize that boundary as
legitimate — a recognition built over years of small, unrecorded favors, not
granted in a single afternoon. The men redirecting motorbikes are rarely
officials. They are neighbors, relatives, sometimes the same ông giữ
xe (informal parking attendant) who manages motorbike fees on an
ordinary day, temporarily reassigned to traffic control because he already
knows which alleys can absorb the overflow without backing up onto the main
road.
I had assumed, standing on the
courthouse side of the street, that someone official must have approved this.
No one had. The order, it turned out, was arranged beside the street, at eye
level, between people who already knew each other's names.
This is not anarchy wearing a
calm face. It is a chain of informal authority, each link recognized by the one
beside it, none of them backed by a badge.
The houses lining that street
were never built for crowds. Most carry a frontage of three or four meters — a
width set, generations ago, by a tax once levied on how much street a building
touched, not on how much floor space sat behind it. Narrow the frontage, lower
the tax. The result is a city of nhà ống (tube houses):
long, thin, stacked vertically, built to minimize a number that no longer
exists on any ledger but still shapes every wall standing today.
A four-meter house can
comfortably hold a family dinner. It cannot hold the eighty or hundred mourners
that custom, not law, expects a funeral of any standing to receive. "Cả
đời có một lần" (once in a lifetime), people say of these
events, and the phrase carries no exaggeration: a wedding or a funeral functions
as a public accounting of a family's relationships, attended in person
specifically because attendance is the form of payment that counts. The
obligation is real even when the architecture cannot fit it.
So the obligation goes outside.
This is where reciprocity stops
being a sentiment and becomes infrastructure. The fields that fed this region
for centuries had no fences either — only a low ridge of packed earth between
one family's paddy and the next, raised just high enough to walk on and never hardened
into anything a property line could survive. Irrigation only worked if water
crossed that ridge on its own schedule, not on the schedule of whoever happened
to own the field it was crossing. Planting only worked if labor moved from
field to field the way the funeral crowd had moved from house to street, on a
calendar no single household controlled. A ridge built high enough to actually
stop water would have starved the very field it was meant to protect.
The street being borrowed
today, repaid in some other family's crisis later, runs on the same missing
edge. Nobody fenced the water then. Nobody fences the road now — a road sealed
tight enough to belong to no one but the family behind it would be exactly as
useless as a paddy walled off from the water crossing it.
The state has not deleted this
logic — only filed it as an exception. Decree 100/2019/NĐ-CP is explicit:
obstructing a public road is a fine waiting to be issued. But the same
authorities who could issue it generally choose not to, for exactly the kind of
event that produced a cardboard sign instead of a permit. That elasticity is
the state's own quiet admission: some debts were never its to collect in the
first place.
In the oldest, densest wards,
that whole arrangement — neighbors recognizing a boundary, an ông giữ
xe reassigned to traffic, a cardboard sign instead of a permit — is
quietly being replaced by something with a price list.
Funeral and wedding service
companies now offer the full package: tents erected and struck within hours, folding
chairs delivered by the hundred, traffic cones positioned by paid staff who
have no relationship with anyone on the street they are blocking. Families who
can afford it no longer ask their neighbors to tolerate four hours of
inconvenience. They purchase four hours of inconvenience directly, sidestepping
the conversation with the street entirely.
I used to think a paid service
and a borrowed favor produced the same result: a road closed, a funeral held.
They don't. One leaves a debt sitting in the neighborhood, waiting to be called
in. The other leaves a receipt.
What disappears is not the
obstruction — the road still closes, the same way it always has — but the debt
that used to come attached to it. A neighbor who tolerates a blocked street
because "thôi thì ai cũng có lúc như thế" (everyone
has their moment) is owed something, eventually, by that family. A neighbor who
tolerates a blocked street because a company paid an administrative fee
somewhere is owed nothing by anyone — the transaction closed itself the moment
the money changed hands.
The street still bends. It has
simply stopped keeping count, and a system built for generations on the
assumption that everyone would eventually need their own moment of obstruction
is now absorbing disruption from families who increasingly never will.
I never learned whether anyone
walked from that funeral to the courthouse fifty meters away and asked,
formally, whether a public road can simply stop being public for an afternoon.
The building was close enough. The question sat available the entire time.
No one asked it. I didn't
either — and for years I filed that under restraint. Standing on the courthouse
side, I never thought of myself as costing the street anything. I'm less sure
of that now.
Here's what I do know: the
cardboard sign came down before evening. The stools were back on the sidewalk
by morning, the fishmonger's price unchanged, the alley traffic folding itself
back onto the main road as if it had never left. The street didn't apologize
for closing. No one asked it to.
What I still don't know is
whether the courthouse side of that road was ever really free ground — or
whether I was already standing inside the arrangement, owing a debt I hadn't
yet been asked to pay.
April 2026
Bi is a Hanoi-based writer documenting Vietnam's urban textures and cultural margins. About the author.
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