Transformation the life of Kim Thai commune residents (Vu Ban District, Nam Dinh Province) from 1995 to 2010 = Biến đổi đời sống của cư dân Kim Thái (huyện Vụ Bản, tỉnh Nam Định) từ năm 1995 đến 2010

Transformation the life of Kim Thai commune residents (Vu Ban District, Nam Dinh Province) from 1995 to 2010 = Biến đổi đời sống của cư dân Kim Thái (huyện Vụ Bản, tỉnh Nam Định) từ năm 1995 đến 2010

VIETNAM NATIONAL UNIVERSITY,HA NOI INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES

NGUYEN TRONG NGHIA

TRANSFORMATION THE LIFE OF KIM THAI COMMUNE RESIDENTS (VU BAN DISTRICT, NAM DINH PROVINCE) FROM 1995 TO 2010

Major: VIETNAMESE STUDIES

Supervisors: Assoc.Prof.Dr Phan Phuong Thao

THE AUTHOR’S PUBLICATIONS LIST

1 N-Phu Xuan:“ Lotus symbol in Buddhist culture”, Journal Buddhist Culture, number 96 - 2010, pg

6 Nguyen Trong Nghia: “Ritual folk dance in "Hau Dong" in Phu Day, Nam Dinh province”,

Scientific level, Phu Xuan University, to collect 9-2011

7 Nguyen Trong Nghia: “Mother principle expression in Phu Day, Nam Dinh”, Journal Buddhist

culture, number 164, 11-2012, pg 10 – 13

CONTENTS INTRODUCTION

1 Reasons.……… 1

2 Historical research.……….2

3 The object and scope of research ……… 6

4 Researching Methods.……… 7

5 Result of thesis ……… ………8

6 The structure of thesis.………9

Chapter 1 10

OVERVIEW OF KIM THAI COMMUNE’S NATURAL ENVIRONMENT SOCIAL, CULTURAL 1.1 Natural environment and geographical cultural position of Kim Thai commune 10 1.1.1 Overview of the natural environment ………10

1.1.1 Geographical cultural position ……… 14

1.2 Social characteristics ……… 16

1.2.1 History………16

1.2.2 Administrative organization ……… 17

1.2.3 Residential situation ……… 19

1.3 Cultural characteristics and relic system ……… 20

1.3.1 Kim Thai – Vu Ban – Unique cultural region………20

1.3.2 System of typical cultural historical relics ……… ……… 23

1.4 Conclusion of chapter 1……….26

Chapter 2 27

THE TRANSFORM OF KIM THAI’S RESIDENTS CULTURAL LIFE FROM 1995 TO PRESENT 2.1 Status of Kim Thai resident traditional culture before 1995……….28

2.1.1 Marriage……….28

2.1.2 Funeral……… 31

2.1.3 Worship and religious in family ……… 32

2.1.4 Worship, religious – belief in the community ……… 37

2.1.5 Home and community’s cultural activities ………42

2.2 Transformation Kim Thai residents’ cultural life since 1995 to present……… 44

2.2.1 Recovery and promotion of traditional cultural values ……….44

2.2.2 Penetration and spread of the Mau religious to form other religious worship form………56

2.2.3 Diversity in cultural activities in family and personal conception……….62

2.2.4 Formation of a new culture in the spiritual life……….66

2.3 Some suggestions and solutions…… ……… 68

2.3.1 Some proposals for Kim Thai’s cultural life transform in reasonable way……69

2.3.2 Some solutions for Kim Thai’s cultural life transform in reasonable way…….69

2.4 Conclusion of chapter 2……….71

Chapter 3 73

TRANSFORM OF ECONOMY – SOCIAL LIFE AT KIM THAI COMMUNITY FROM 1995 TO THE PRESENT 3.1 Social-economy characteristics of Kim Thai commune before 1995………73

3.1.1 Economy characteristics of Kim Thai commune before 1995……… 73

3.1.1.1 The period of agricultural cooperation in the 60 – 70 of 20th century………73

3.1.1.2 The period of implementation of the new securities from 1981to 1994…… 76

3.1.2 Characteristics of social life in Kim Thai commune before 1995 ……….90

3.2 Changes in social – economy life of Kim Thai citizens from 1995 to present……….86

3.2.1 Changes in economy of Kim Thai citizens after 1995 until now……… 86

3.2.1.1 Agricultural production ……… 87

3.2.1.2 Effect of trades and services activities in relate with the festival

in Kim Thai economy……… 96

3.2.1.3 Life conditions of Kim Thai citizen ……… 100

3.2.2 Changes in social life of Kim Thai citizen from 1995 to present ………… 105

3.3 Proposing of establishing cultural tourism products contributing to sustainable socio-economic development of Kim Thai commune ……… 110

3.3.1 The basis for the proposals ……… 110

3.3.2 Steps to build Phu Day tourism cultural festival products ……… 113

3.4 Conclusion of chapter 3……… 124

CONCLUSION 126

RESEARCH PROJECT LIST OF AUTHORS 128

REFERENCES 129

APPENDIX

INTRODUCTION

1 Reasons

In the history of Nam Dinh Province in general and Vu Ban District in particular, Kim Thai Commune has an important position It is located in a wonder place with mountain in front, river on the back and plain in the middle with beautiful natural scenery It also other valuables: architecture, the legend, the myth as well as unique folk festivals So it is a “cultural cradle” of inhabitants It can be said that Kim Thai is home of all aspects of vivid cultural -socio-economic of “Thien Ban Luc Ky", especially the traditional cultural values such as The Mother Goddess Beliefs and Phu Day Festival Therefore, there are so many works in various fields such as archeology, religions - beliefs, culture and literature… with the focus on Kim Thai Commune However, up to now, there has not yet seen comprehensive study

on transformation in life resulted from Doi Moi as well as policy advantages of this so - called the holy land of The Mother Goddess in Viet Nam

In recent decades, the results of Doimoi policy has not only had direct impact on the socio - economic life, but also arouse traditional cultural values that had been forgotten by different reasons across regions During the process of Doimoi, Kim Thai Commune has changed in positive way like other rural areas in the Red River Delta However, with so many advantages from position, human resources have make those transformations more on deeply and quickly

Research on the transformation of Kim Thai’s residents life from 1995 to now helps us look back

to the local advantages on cultural, socio – economic aspects It also confirms that the path to socialism based on promoting the advantages of cultural traditions is absolutely right We also give some proposals

to developing Kim Thai in to a new rural area has a rich cultural life and sustairable economic and social life

For these above reasons, we close the title of "Transformation the life of Kim Thai commune residents life (Vu Ban District, Nam Dinh province) from 1995 to 2010" for this thesis

2 Literature review

From earlier, Vietnamese villages were became object by international and domestic scientists Some first work came from French scholars in the end of nineteenth and early twentieth century In the 30's, 40's of the 20th century After August Revolution in 1945, the researching villages were followed by many generations of Vietnamese researchers in successful Despite the disadvantages came from war, scientific works were appeared in new trends From the 70th and 80th decades, especially since 1986, village researching was comprehensive interested with many specialized sues as history, economy, ethnology, sociology, cultural learning etc… The system issues of village changing, rural of Vietnam during and after Doimoi were really attractive to scholars to review, evaluate, pick up experience, give solutions On this time, many international and international conferences were held Many state scientific works and researching collaboration programs were taken place to enrich village data resources In recent years, it can be said that Vietnamese village researching has gained many achievements in the following

aspects: Development history; land regime and socio-economic structure, administration, religion, culture and the present changes [83, pg 1 - 9]

Located on Red River Delta, Kim Thai Commune is also interested by many researchers

However, due to "located at the end of delta It is formed by the seatback, alluvial collecting, that region

is the new land ." [114, pg 21] So, it create the rice culture identity On the other hand, it creates

opportunities to develop traditional customs, especially Mother Goddess belief and festival Therefore, Kim Thai researching is most interested in cultural aspects related to Mother Goddess religion and

“Community of Four Gods” in Phu Day We think that the Kim Thai comprehensive researching has not been focused This shows that, today that work plays an important role in scientism and real life

Kim Thai site appear in legendary of Mother Goddess

An Thai (Kim Thai later) early appeared in “Van Cat Goddess” in “Truyền kỳ tân phả” (Doan

Thi Diem (1705 - 1748)) According to author, An Thai were described as peaceful country, gentle

people with two main clans Tran – Le, "An Thai village, Van Cat Commune was a famous village in

Thien Ban District with flat land, clear water, green trees, naive customs "[66, pg 28]

After Doan Thi Diem, there were so many other authors take noted about Lieu Hanh Mother Goddess and also mentioned some characteristics of An Thai village In general, those characteristics

were same but only different in expression styles For example “Liễu Hạnh công chúa diễn âm” (By Nguyen Cong Tru) or “Vân Cát thần nữ cổ lục diễn âm” (unknown author) After 1954, in the North Viet

Nam, in “Viet Nam fairy tales treasure” author Nguyen Dong Chi also raising fairy tales of Lieu Hanh

Mother Goddess into appendix part to introduce to readers Recently, in “Four Imortal Gods” by Vu

Ngoc Khanh and Ngo Duc Thinh,“Vieng market and Phu festival” by Bui Hanh Can also published a

translation of Lieu Hanh Mother Goddess in An Thai village

Culture of Kim Thai commune shown in the study of Mother Worship in Phu Day

Before 1986, because of various reasons, Mother Goddess religion activities were banned So, religious researching activities and Phu Day site seem to ignore as if only mention names or just describe

to delete [176]

Since the cool breeze of Doimoi, the awareness to find the home of national culture, scholars backed to study this belief It means that Phu Day and Kim Thai were interested because it seems to be the holy land of Viet Nam Mother Goddess

In 1988, the folklore Institute started to study some aspects relate to worship Lieu Hanh Mother Goddess at Kim Thai Commune “Hat Van and Hau Dong” was written by Ngo Duc Thinh

Years later, a series of small introductory article was published “Keo Chu” game has studied in

“Keo chu game in Phu Day festival” by Nguyen Dinh San Some folklore researchers continue to learn

more about Phu Day festival and some religious cultural phenomenon like as “Tran Le clans with Lieu

Hanh Mother Goddess” by Tran Le Van “Rite of Phu Day festival” by Bui Van Tam, Thang Ngoc Pho with “Folklore painting of Phu Day festival” It can be said that religious and cultural life were summarized and vividly portray

On 02nd June 1992, the Vietnam folk arts Association, Literature Institute, Folklore Institute, Van Mieu – Quoc Tu Giam Scientism Center held a conference about “The first step of learning about Lieu

Mother’s myths and legends” This was the first scientific conference to discuss a religious cultural

phenomenon here More than 40 presentations by scholars such as Prof Dinh Gia Khanh, Prof PhD To Ngoc Thanh, Prof Tran Quoc Vuong, Phong Le, vice Prof Ngo Duc Thinh, Dang Van Lung, Phan Dang Nhat, vice Prof Vu Ngoc Khanh and cultural management researcher in Nam Dinh province, Vu Ban District etc, to mention many aspects: history, culture, folklore, festivals, art, music, performance, conservation, restoration and exploitation of monuments, as well as all forms of Lieu Hanh Mother Goddess belief and Phu Day Through these studies, Kim Thai’s cultural traditions have first interested and full deeply introduce

To clarify the profile of Lieu Hanh Mother Goddess, some researchers also studied on the position of Phu Day Prof.Tran Quoc Vuong find out social historical reasons and psychological in establishing two temples: Tien Huong and Van Cat (Kim Thai Commune) Prof Cao Xuan Hao and Tran Thuy Anh studied “Research on “Phu Giay” name through the process of research conversion about phonic from Ke Giay to Ke Tran – Phu Tran” Nguyen Hong Kien found out this place used to be a

seaport on geographical culture view And, there are still many vestiges of “Tu Phap worship”

In 1993, Bui Hanh Can - Le Tran announced their book that call “Vieng market and Phu festival” The book has many new Phu Day’s materials and spiritual commercial activities in this land

The researching Lieu Hanh Mother Goodness worshipping on Kim Thai Commune was enriched

by the thesis of students, graduated students In 1993, Pham Quynh Phuong, a student of History Department of University of Social Sciences and Humanities (formally well know as Ha Noi University) successfully defended thesis: “Lieu Hanh Mother Worship in Phu Day” In view of synthetic folk cultural activities, the author has outlined a cultural phenomenon, a customs, an attractive ritual this countryside, a typical inhabitant area of the Vietnamese - Kim Thai Commune

In 1995, a student of Literature Department of Hanoi University, Pham Thi Thanh Huyen has protected Master thesis “Phu Day relics and folk legend” She also referred to the legend of Lieu Hanh Mother Goddess and festival in relation to relic and Phu Day’s cultural land

Also in 1995, Nguyen Dinh San successfully defended the PhD thesis at Vietnamese culture and arts Institute with thesis “Lieu Mother Worship in Phu Day” This was a valuable scientific work in learning Kim Thai commune The author outlined on natural geographical features, cultural features on Phu Day’s ancient land Base on that, authors summarized and pick up the characteristics of Mother

Goddess worshipping here

After that from March 30th to April 2nd, 2001, in Hanoi, Vietnam Academy of Social Sciences in collaboration with the People's Committee of Nam Dinh Province held an international workshop Mother Goddess worshpiping belief and Phu Day festival It was interested to more than 100 intranational and international researchers from the U.S., Russia, Japan, South Korea, Hungary and Thailand… The scholars also has praised this Belief with acting as shaman pattern “as well as impression festival It was evaluated as living museum of Vietnamese culture The basic content of this workshop were later

introduced in “Dao Mau and Shaman type in Vietnam’s ethnic people and Asian” by Prof Ngo Duc

Thinh Phu Day in particular and Kim Thai in general have really honored as a unique natively belief of The Vietnam

Kim Thai’ socio-economic are less interested in summarizing, researching

In contrast to be interested in KimThai’s cultural life, Kim Thai’ socio-economic are less interested than It only perform in indirect statistic numbers in statistical yearbook of Nam Dinh Province and Vu Ban district’s achieved results report annual There is not any document that were summarized in each development period

In 1995, “History of Kim Thai Commune” book were edited by People's Committee of Kim Thai

Commune and Commune Party Committee It contents each Kim Thai’s development period in August

1945 to 1994 However, this book does not focus on socio - economic of Kim Thai Commune, just mention revolutionary process However, it also contribute sketch Kim Thai’ socio - economic after analyzing these scattered numbers

Recently, in preparation for the new rural construction movement under the guidance of the Party

and the State, the authority and Kim Thai people compiled “The report to do the voice – over about new

rural construction” It detailed the data statistic in all aspects of socio - economic from 2006 to 2010

This is the precious document for me to overview the Kim Thai’s socio - economic characteristics

3.The object and scope of research

The object of this research is to study about the transform of Kim Thai’s residents life (Vu Ban

District, Nam Dinh province), include Economic life transform; Social life transform and Cultural life transform

Scope of research

+ Space limitation: Space of thesis is Kim Thai Commune, Vu Ban District, Nam Dinh Province It focus

is on the village space where takes place socio-economic - cultural activities

+ Time limitation: “from 1995 to 2010”

1995 is the starting point when Phu Day festival has tested by goverment It marking period of Lieu Hanh Mother Goddess worshipping belief and “Tu phu communities” have recognized not only in terms of heritage values but also in ritual values in Kim Thai Commune

2010 is the timeline statistics on all aspects of Kim Thai Commune that were to review, declared

by authority We have collected these document to analyses in this thesis However, in order to have updated information and practice, we conducted by questionnaire survey, gather data in 2012 to clarify some contents in the thesis

- Observation, participation methods: to observe the way of living of Kim Thai inhabitant in a certain period time to learn the habit as well as the behavior of people in housing, shopping facilities, using leisure time, cultural activities in the family, community Through participation in cultural activities such

as festivals, funerals, weddings, anniversaries; socio - economic activities as related to festivals, fair trade we have showed the status of cultural - social - economic of Kim Thai to compare, analyses and evaluate for this thesis

- Sociological investigation method: Three forms were used are interview, group discussions and questionnaires survey Questionnaire survey conducted by votes polled people through a system of hypothetical questions suit objective thesis Scale of investigation ensure the representative for object We handle the survey results by using quantitative statistical methods (Investigation form can be see at the appendix)

During the process of researching, we has always considered Kim Thai Commune is a "zone" and try to access the object of thesis in view of "zone study" It means that the object of thesis is comprehensive approached to find “characteristics” of culture, economy and society, especially the transform from 1995 to the present

5 Result of thesis

- Through the process of gathering and analyzing data, this thesis contributes to provide information for those who want to learn comprehensively about Kim Thai from local natural features to social, cultural and economic characteristics

- This thesis can also adds extra information to the research resources about The transformation of Kim Thai’s residents life on the cultural, socio, economic aspects from 1995 up to now

- Through this thesis, readers see the gains and losses of Kim Thai resident’s life since the festival was restored back (1995) along with some proposals to ensuring that the cultural life can suite socio - economic development as well as promote the potentialities

6 The structure of thesis

Beside the introduction, conclusion, reference, appendix, this thesis includes three chapters: Chapter 1: Overview of Kim Thai commune’s natural environment, social, cultural

Chapter 2: The transform of Kim Thai’s residents cultural life from 1995 to present Chapter 3: The transform of Kim Thai’s residents socio - economic life from 1995 to

present

Chapter 1 OVERVIEW OF NATURAL ENVIRONMENT THE SOCIAL AND CULTURAL

IN KIM THAI COMMUNE

1.1 Natural environment and geographical culture position of Kim Thai commune

+ Kim Thai commune is located north of Vu Ban District, Nam Dinh Province, with a total area

of 952.65 hectares Located on the Red River Delta, Kim Thai’s terrain are almost flat On the boundary

of the west, there is a soil and rock mountain range that runs from north to south It includes Tien Huong, Bang and Ngam mountains Kim Thai has tropical monsoon climate It is hot, humid, and rainy with four distinct seasons: spring, summer, autumn and winter Kim Thai has influenced directly by Sat

River’s hydrological regime in the both wet dry season Along with water resources, abundant land resources, K conditions for agricultural development

+ With natural features, from past to present, during the evolutionary history, Kim Thai located

in both of beautiful nature and important polity, economy Ba Sat River (Iron River) is a branch of Ninh River It was well - known as an important waterway in Ly – Tran dynasties 56th Highway runs from north to south through this area also was a highway that connected Son Nam Ha town to towns in the south Kim Thai was located in the middle of two important stations Dong Doi (Nam Doi) and Goi (Tu Coi) It also located in the center of the towns: Ung Phong and then Nghia Hung, Goi (Tu Coi) in Thien Ban (Vu Ban) District in the south of Kim Thai or in Thai La, Chau Bac in the north of Kim Therefore, the region affected by the country's upheavals

+ Kim Thai is surrounded by “quadrilateral-water” All these rivers create good conditions for

the generation of Kim Thai’s residence They rely on the river for fishing and settling farming village These rivers are also convenient waterway that connects Kim Thai - Vu Ban and another region Thus, this region has appeared some famous market like Dan, Goi market Especially, Vieng session market

“one a year” shows characteristics of agricultural region as well as Lieu Hanh Mother Goddess Land

Uniquely, Kim Thai has three rock and soil mountains like as a "Truong Son range" in west axis This mountain caused more majestic landscape It was also a high peak that plays an important role in anti-American war

1.2 Social characteristics

+ Kim Thai has a long history: 6000 - 7000 years ago, because " Located on the south of Northern Delta, Kim Thai were silted by Red and Day Rivers and also got the product of the erosion when the sea backward It was new land that was formed during sea backward under Ho Lo age So, it had many lagoons, swamps, depressions."[114, pg 19] Traces were the system Roc fields, deep fields in Xuan Bang village that connected to Coi Son area From midland of Red River and Day River, Tam Diep slopes the ancient Vietnamese settled on this place Archaeological achievements in recent years have proven all mountains in Vu Ban (Ngam, Tien Huong, Bang Mountains) have traces of primitive human

"On the Ngam, Ho mountains archaeologists have found traces at the end of Neolithic period about 4,000 years (stone ax, coarse pottery) that were island – isolate fishing man (in combing with fishing – wood cutting - farming -breeding) "[166, pg 395]

Since Hung Vuong Kings, the formation of the villages also expressed the community of the ancient Vietnamese such as Ke Day, Ke Bang that were the ancient name of Van Lang Kingdom In Chinese Character, Ke Day means An Thai An Thai Commune included: Van Cat, Van Dinh, Van Cau (La Hao) and Van Mieu (Nham Mieu) villages In 5th year of Gia Long (1806), Van Cat village became Van Cat Commune In the 14th of Tu Duc emperor (1860), An Thai renamed asTien Huong and divided into four villages (Giap) in while Van Cat Commune was divided into 8 Village (Giap): Noi, Ngoai, Dong, Doai, Ca, Cuu, Vạn, Nam Ke Bang (or Kim Bang in Chinese Character) was renamed Xuan Bang

in Nguyen Dynasty Xuan Bang village had 5 regions: Bang Gia, Bang Tien, Bang Cau, Bang Pheo, Bang Uong After August Revolution in 1945, authorities was held in Tien Huong, Van Cat and Xuan Bang

Communes During the anti-French war, July 1947, 3 Communes were unified to Kim Thai Commune with 17 production Units in Bac Thai and Kim

+ Up to now, Administrative organization has consolidated to ensure the revolutionary achievements as well as take care of all aspects of people's life The Administrative structure consists of three basic parts: the Party, the authority and cooperative Party plays an important role in politics, sketch the way and general leadership Authority is administration Cooperative is economic organization All offices run follow 2 or 3 years term elected with three main officials: Secretary of the Party Committee, president and chairman of cooperatives

At the village level, it also forms secretary village and chef of village He was directly elected by local people Secretary village was elected by committees of village Although, this title does not in management structure, they are very important Because people can be feedback to authority through them

+ Kim Thai is a homogeneous race, multi-professional, vibrant religious life with Ancestor belief and Christian According to statistics of 2010, Kim Thai’s population was 9561 with 100% Kinh ethnic

in which have 2311 Christians accounted for 24.1% They live in Bang Gia and Tan Phuong of Xuan Bang village 7250 people, accounting for 75.9, unfilled any religion Some people follow Buddhism They live in Van Cat, Tien Huong and 5 hamlets (Uong hamlet, Tien hamlet, Pheo hamlet, Moi hamlet)

in Xuan Bang village

In total, Kim Thai Commune has 2248 households In which Xuan Bang Village has 592 households, accounting for 26.3%; Van Cat village has 432 households, accounting for 19.2%; Tien Huong Village has 1,224 households accounted for 54.5% The average person in a household is 4 The population density is 1,004 people per km2 Population growth rate of 0.60% per year

For occupation in the past, farming was the main livelihood but Kim Thai’s residents also develop handcrafts like wicker craft

1.3 Cultural characteristics and relic system

+ With geological-cultural position and long-term historical process, Kim Thai has become a holy land that create so many legends from Hung Vuong, An Duong Vuong Kings to 1000 years Chinese invasion and Dinh, Le, Ly, Tran, Hau Le, Mac, Trinh and Nguyen dynasties such as: legendary god Cao May, Mr Khong Lo, Ly Nam De King Especially, in “Thien Ban luc ky” (6 people of Thien Ban village), 6 heroes (Cuong Bao Dai Vuong, La Gia, Luong The Vinh, Ba queen, Lieu Hanh princess, Tran Thi Ngoc Dai king’s wife In general, “Thien Ban luc ky” is 6 human life and also the desires of People in rich, prosperous and happy

+ Kim Thai has not only the unique legendary treasure but also proud by keeping many traditional festivals and skillful art of song (hat van) Ke Day village festival lasts from 6the to 9th January; Yen Lao party was taken place on 15th January on lunar calendar However, the most typical festivals this area is Phu Day festival… The spring festival, “Hat Van” becomes popular activity in Kim Thai It is a

folklore form that reserve for “Hau Dong” ritual The lyrics are a poem about legendaries, merits or organ of Gods The melody is the folksong’s melody

+ Although Kim Thai Commune is located on narrow area about 3 kilometers for each side, it has

so many religious relics Besides churches, temple, pagodas, family worshipping house, there are over two dozen monuments in various types like temples, pagodas, tombs This system of typical monuments related to Lieu Hanh Mother Goddess belief It called Phu Day relics system Almost monuments located along inter district 56, in Tien Huong, Bang and Van Cat villages where has beautiful natural landscape Dura to the time, war, some relics was destroyed, remain relics are renovated to more spacious and gorgeous such as: Ong Khong temple, King temple, Cong Dong temple, Thuong temple, Quan Lon temple, Van Cat village temple, Gieng Găng temple, Dong Cuong temple, Cay Da Bang temple, Phu Tien Hương, Phu Van Cat, To temple, Nọi temple, Khai Thánh temple, Ba temple, Bong temple, Lieu Hanh Mother Goddess tomb…

1.4 Conclusion of Chapter 1

Overview of the natural environment, natural incentives for Kim Thai land Geographical location are traditionally close to the town which has the value in exchange and development; temperate climate, rich natural resources; Sigh combine between front mountain, rear river It is a rare scenic at northern plains, enabling our ancient make the living, created colorful, rich tradition villager

About social, Kim Thai commune has long history Here is birthplace of Vu Ban, Nam Dinh peoples Vestiges remain until today belong back to the new stone ages over Tien Huong, Bang, and Ngam mountainous area Through history, till 1945 all Kim Thai villages never united but divided by 3 small communes Tien Huong, Van Cat, Xuan Bang Not before 7/1947 the three villages joined to create Kim Thai commune and cover big area of 17 branches villages, also 17 production branches in 2 co-operative Bac Thai and Nam Thai Along with population situation, Kim Thai is one ethnic community, multi professions, effervescent religious life and balance united between Luong – Giao

Authority system from commune to village strengthens with 3 basic components: The Party, authority and co-operative, beside frontal association and Christian parish guarantee smooth leader to protect revolution achievement and take care of people’s life

Culture and vestiges: Kim Thai commune has colorful folk culture conditions from Hung, An Duong Vuong king, thousands year of under northern dominated till Dinh, Le, Ly, Tran, Nguyen; March Thanh Mau festival, “chau van” art…to the ancient religious structure express great Southern Craftsman’s creative

Chapter 2: TRANSFORMATION IN CULTURAL LIFE OF KIM THAI’S RESIDENTS

FROM 1995 T0 PRESENT

In the trend of development, we can realize that Red River Delta rural society in general, Thai Kim rural society in particular is transform from traditional to modern In order to finish this thesis, we

have applied the theory of Luong Hong Quang base on scheme of A Bill; Robert L; Hardglave Jr in

“Binh Phu’scultural life transform in Southern region’ s cultural life transform form 1980 to present (1994)”

In finding the reasons of culture’s transform, many scholars argued that socio-economic transform is prerequisites for cultural transform In fact, beside the effects of socio-economic, cultural transform also have caused by the movement of itself or by cultural policies In Kim Thai, cultural transform is affected from the socio-economic context and cultural policies For example, Phu Day festival has restored from 1995 by government It can be said that Mother Goddess belief is too development to become the holy land of Vietnamese Mother Goddess as well as contribute to make cultural factors in Kim Thai change in positive way, especially in customs, belief - religious, cultural activities in the family, community etc,

2.1 Status traditional culture of Kim Thai’s residents before 1995

+ Marriage in Kim Thai reserved almost all of the ceremonies and customs of the Northern Delta such as: the wedding greeting ritual; the wedding engagement ritual; the wedding ceremony and the wedding gifts ritual However, due to history, economy, the marriage is changed to suit with situation The wedding ceremony is held in accordance with a new lifestyle The marriage registrations is very important to be placed on top A remarkable tendency is the marriage between the Christians and non-believers It proves marriage in Kim Thai is freedom and democracy

+ Funeral in Kim Thai follows the traditional customs of Red River Delta region residents From 1980s, funeral has some differences such as a piece of gold is put into corpse’s mouth instead of rice or coin in Pham ham ritual Opening grave ritual will take place after burying instead of waiting until 3 days later 7 days ritual is cancelled There is a tendency that a Catholic trumpet will perform with traditional trumpet to show the harmony of Luong- Giao Monks from pagoda is invited for requirement or putting a spells are more increasing

+ Worshipping and belief in family: In Kim Thai society, worshipping and belief activities are quite diversity such as ancestors worship, Land God worship, The Earth and Happiness Gods and Tet holidays such as: Tết Nguyên Đán; On the full moon of January, July, August, October on lunar calendar;Tet Doan Ngo; Christmas Eve Festival

+ Worship, Religious - beliefs in the community include: Nature and human Gods worship; Buddhism; Confucianism; Christian , special Mother Goddess belief This is a place where Lieu Hanh Mother Goddess was born in 16th century Phu Day was built from Le Dynasty and restored under Nguyen dynasty In 1938, stone grave of Lieu Hanh was built The complex of Phu Day relics was recognized as national level relics But some belief activities like “Hau Dong” was branded form to mess superstitious need to delete In 1988 Tien Huong Temple was damaged seriously

+ Home and community’s cultural activities: