According to author Lo Minh On, the Thai Sop Cop wedding ceremony is a harmonious combination of folk beliefs and philosophy of life. In the engagement ceremony, the groom's family sends a matchmaker (a person who acts as an intermediary) to bring gifts including betel and areca nuts, sticky rice, wine and a pig to the bride's family to propose. The gifts show respect and are symbols of prosperity: the pig on the tray symbolizes sincerity, sticky rice is the desire for a prosperous life, and wine is the glue that binds the two families' feelings.

According to the ancient tradition of the Thai people, matchmakers are often called Po Su, Me Lam - who are good singers, flexible with all situations and all customs of the Thai people. In the wedding ceremony, the person chosen to be Po Su, Me Lam must be a middle-aged, virtuous person, who has settled down. The elders representing both paternal and maternal families initiate the songs in the wedding ceremony of the Thai people when taking the bride and groom to welcome them, with the content of teaching and reminding the newlyweds to live beautifully and have a lot of affection. When the groom's family first looks for a good day and month, both sides agree on a good day and month. Look at the chicken feet, the chicken face. If both sides have good wishes, they will bring Po Su to the bride's house to greet (Part I: Reason - greeting) and ask for permission to bring the groom to live and learn everything from the maternal grandparents [p.63]. Before the warm and friendly greetings from the groom's maternal side, Me Lam - the representative of the bride's family responded with gentle and sweet lyrics: Before, I always reminded myself in my heart/ I always talked about the meaning of wanting to visit/ But season after season, year after year, I failed to pay my respects/ Because I was busy with family matters, I couldn't visit/... Now, fortunately, the translation is close/ Let us become friends and become a couple/ We just came to visit our maternal side [p.65] (The maternal side responded) and at the same time did not forget to gently remind that the meaning of visiting each other does not come from high tables and full dishes, but comes from sincere, respectful, and affectionate feelings: When visiting each other, we don't ask for soup/ We don't need wine to love each other/ We appreciate each other by saying something pleasant/ We love each other by saying something short/ We also love each other by saying something awkward/ Sweet words make our hearts warm... [p.68 - 69]. These are folk songs in weddings, especially khập Đón (singing to take the bride home) and khập Ứng (singing to bless).

Part II of the book, titled: Singing about the son-in-law, helps readers immerse themselves in the melodious and profound Thai folk songs of the groom-bringing ceremony. Through Po Su's words, one can understand more about the poor family background of the Thai young man: My son-in-law's family is poor, my grandmother is lonely/... Bringing the son-in-law to a family that is still poor/ Temporarily setting the tray to pour bitter wine... According to custom, there is still too much lacking and the shy, timid personality of the son-in-law who does not know how to speak many clever things is an excuse for the groom's family to entrust the maternal family to protect, teach, and instruct: So that the son-in-law knows how to follow his aunt/... go to the fields with his uncle/... Go dig ditches to irrigate the fields/ Teach how to raise big pigs, fat chickens/ Follow friends to learn to buy and sell [p.74], to teach the son-in-law to be diligent, the son-in-law to speak well, the son-in-law to be talented and the son-in-law to know how to eat and live, the son-in-law to love his wife, the son-in-law to love his maternal relatives, so that all the relatives on the maternal side can rely on him [p.80]...

When the groom's probationary period at the bride's house ends, it is also the time for the girl to follow her husband to become the daughter-in-law of another family (Song about the daughter-in-law - part III). On the day the bride is sent off to her husband's house, the mother, with tears in her eyes, instructs her daughter to remember these words: The daughter-in-law diligently weaves, spins silk, works in the fields, and farms without rest, always puts all her effort into taking care of the bride/ Cherishes her mother-in-law but does not scold her younger siblings/... The house and the alleys are clean and fragrant/... Knows how to be polite, respects elders and gives way to juniors/... A filial daughter-in-law is the one her mother loves and trusts with her life. [Pg.95 - 96]...

The book “Today’s Bride-Wedding Songs of the Thai People in Sop Cop - Son La” introduces the unique beauty in the traditional wedding customs of the Thai people in general and the Thai people in Sop Cop - Son La in particular, expressed through the content of today’s bride-wedding songs with profound humanistic meanings, containing standards of morality and human personality.

According to: Son La Newspaper