After 1975 established authors such as Outhine Bounyavong, Dara Viravongs, Pakian Viravongs, Douangdeuane Viravongs and Seree Nilamay resumed their literary activities alongside revolutionary writers such as Phoumi Vongvichit, Souvanthone Bouphanouvong, Chanthy Deuansavanh, Khamlieng Phonsena and Theap Vongpakay. They have since been joined by a younger generation of writers.

Throughout the Royal Lao Government era, scholars such as Pierre Somchine Nginn and Maha Sila Viravongs continued to transcribe important works of traditional Lao literature which had not previously been available to the general public; many of these were subsequently published under the auspices of the Lao Literary Committee (fore-runner of the Lao Royal Academy, established in 1951) and the newly-established Vientiane General Library (later the National Library).

Printing arrived late in Laos; the first Lao publications appeared in the 1920s, but print quality remained relatively poor for decades after this, and during the latter years of the colonial period most French-language government publications were still printed in Vietnam, while Lao-language material was sent to neighbouring Siam.

The earliest recorded history of the Lao dates from the period immediately following the establishment of the kingdom of Lane Xang in the late 14th century, but the development of an indigenous Lao literary tradition is usually attributed to the reigns of three illustrious kings of the 16th century - Wisunarath (1500-1520), Photisarath (1520-1550) and Sai Setthathirat I (1550-1571).

As in neighbouring countries, the earliest literature to emerge in what is now the Lao PDR served to perpetuate the various proverbs, myths, legends and cosmology associated with particular ethnic groups. Today several of Laos' ethnic minority groups still preserve a rich tradition of epic stories, performed by village elders who are charged with keeping the ancient art alive.

In recent years, western interest in Southeast Asia has grown considerably. Literature from the region, both in academic publications and collections aimed at a more popular audience, has increasingly gained foreign attention. Literature in translation has begun to play a significant role in educating westerners about Southeast Asian culture and society. The increased importance of literature as an educational tool is a reflection not merely of the fact that there is a greater quantity of works available at this time but also of a gradual shift in the nature of Southeast Asian studies itself. Until recently, western readers (and particularly those without knowledge of a Southeast Asian language) had to rely solely on the writing of westerners for their knowledge of the region. In the field of Southeast Asian studies, the voice of the people of Southeast Asia has been conspicuously lacking. This is precisely why literature is not merely an entertaining way to learn about the region, but also unique in its usefulness. Literature in translation serves as a looking glass. Through fiction we have the opportunity both to observe how Southeast Asians view their own cultures and the ways in which they express their views to a Southeast Asian rather than a western audience.

Classification

Specialists are largely in agreement as to the ethnolinguistic classification of the ethnic groups of Laos. For the purposes of the 1995 census, the government of Laos recognized 149 ethnic groups within 47 main ethnicities. whereas the Lao Front for National construction (LFNC) recently revised the list to include 49 ethnicities consisting of over 160 ethnic groups. The term ethnic minorities is used by some to classify the non-Lao ethnic groups, while the term indigenous peoples is not used by the Lao PDR. These 160 ethnic groups speak a total of 82 distinct living languages.

This article is about the demographic features of the population of Laos, including population density, ethnicity, education level, health of the populace, economic status, religious affiliations and other aspects of the population.
A street market in Luang Prabang.

Laos' population was estimated at about 6 million in July 2004, dispersed unevenly across the country. Most people live in valleys of the Mekong River and its tributaries. Vientiane Prefecture, which includes Vientiane, the capital and largest city of the country, had about 569,000 residents in 1999. The country's population density is 23.4/km².

Muslims are a small minority in this Buddhist majority country and constitute about 0.01% of the population. Muslims are visible in the capital, Vientiane, that also has a Jama Masjid.

The Muslim population is mostly engaged in trade and manage meat shops. A small community of Cham Muslims from Cambodia who escaped the Khmer Rouge is also found. Muslims live primarily in urban areas.

The Bahá'í Faith in Laos begins after a brief mention by `Abdu'l-Bahá in 1916 and the first Bahá'í enters Laos in about 1955. The first Bahá'í Local Spiritual Assembly is known to be first elected by 1958 in Vientiane and eventually Laos' own National Spiritual Assembly is first elected in 1967. The current community is approximately eight thousand adherents and four centers: Vientiane, Vientiane Province, Kaysone Phomvihane, and in Pakxe. and smaller populations in other provinces. While well established and able to function as communities in these cities Bahá'ís have a harder time in other provinces and cannot print their own religious materials.