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 B16282620150227

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.. Recently, in “Four Imortal Go

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

MASTER THESIS

Major: VIETNAMESE STUDIES

Hanoi – 2012

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

Master thesis, major: VIETNAMESE STUDIES

Code: 60 31 60

Supervisors:

Assoc.Prof.Dr Phan Phuong Thao

Hanoi - 2012

Acknowledgement

This thesis is a research outcome obtained from much hard works in Institute

of Vietnamese studies and development sciences – Vietnam International University of Hanoi by the author myself

With warmest attitude, I would like to express deepest appreciation to all instructors, teachers who are currently teaching at Institute of Vietnamese studies, board of directors, training bureaus…for the continuous and unconditional support during the process of completing this thesis

Especially, I would like to show my sincere gratitude to assoc.prof.Dr Phan Phuong Thao for her persistent guidance, valuable time and direction to me With her great attitude towards students and sciences, she encourages, motivates in regard of spirit and opens many new ideas, takes important part in this thesis, makes it more valuable and realistic During her guidance, I also learnt much more than before, about her profession planning and serious attitude in study… Once again, thank you!

Besides, to accomplishe this thesis, I would like to thank local authorities in Kim Thai commune (Mr Tran Van Nhiem – Branch director of commune economy, Mr Tran Van Xuan, commune police officer…) and local nurses who, with a helped the with surveying process and especially thank to Kim Thai commune citizens for all valuable information

Last but not least, I would like to thank my family members who have always given great encouragement and spiritual support for one to finish this thesis

Best regards to all!

Ha noi, date….month… 2012

Author

Nguyen Trong Nghia

Commitment

I hereby commit that all information and details in this thesis is real, honest, and done by me under guidance of assoc.Pro.Dr Phan Phuong Thao, every references in this thesis is clearly identified

Author

Nguyen Trong Nghia

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 20 th 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

LIST OF TABLES, CHART AND DIAGRAM USED IN THESIS

Order Name Content Page

1 Table 1.1 Used soil status in 2010 of Kim Thai commune 12

2 Table 2.1 Vu Ban‟s Dr list in the Middle Ages 39

3 Table 2.2 Time and restored status of System of Phu Day monuments 51

4 Table 2.3 KimThai residents awareness of the role of the family/clans 54

5 Table 2.4 Tam Toa council and Gods of Mother Godess belief in Phu Day temple 57

6 Table 2.5 Cultural amenities of living in the family by the time 62

7 Table 2.6 Cultural activities in free time 62

8 Table 2.7 Kim Thai resident‟s personal opinion 64

9 Table 2.8 Awareness of the role of Phu Day festival from Kim Thai‟s residents 67 10 Table 2.9 The works of the young in Kim Thai to restore, protect and promote Phu Day festival 70

11 Table 3.1 Average yield period 1976 – 1995 of Kim Thai commune 78

12 Table 3.2 Total rice production period 1974 – 1993 of Kim Thai commune 79

13 Table 3.3 Average age food exchange to rice/person/year in the 1984 – 1993 Period of Kim Thai commune 79

14 Table 3.4 Area and productivity of agriculture in winter season 1981-1993 period 80 15 Table 3.5 Total sow and total pig meat productivity through the years 80

16 Table 3.6 Plan of focusing plant area in 2010 89

17 Table 3.7 Result of Breeding area through the years 90

18 Table 3.8 Total and production of poultry herd through the years 93

19 Table 3.9 Breeding form in Kim Thai 93

20 Table 3.10 Area and production from pisciculture 94

21 Table 3.11 Accounting seller place and buyer of agriculture products 95

22 Table 3.12 Trades and common services in Festival 96

23 Table 3.13 Good income reasoning of families by their opinions 98

24 Table 3.14 Distribution in economy value through the years 99

25 Table 3.15 Kind of houses distribute by village 101

26 Table 3.16 Average income in 1 year of citizen 103

27 Table 3.17 Main incomes of families after and before 1995 103

28 Table 3.18 Buy equipment rate after and before 1995 103

29 Table 3.19 Three features to distinguish types of villages in the Red River Delta 111

30 Chart 3.1 Total rice output; Average food/person/year period 2005-2010 compare before 1995 91

31 Chart 3.2 Distribution of value in agriculture in 2010 compare to before 1995 (%) 94

32 Chart 3.3 Economic structure of the period 2006 - 2010 compared to the pre-1995 99

33 Chart 3.4 Kind of houses present compare to before 1995 101

34 Chart 3.5 (B3.5.1) Current economy compare with before 1995 (B3.5.2) Current Life‟s Mood 105

35 Chart 3.6 Worker distribution in period before 1995 and 2010 (%) 106

36 Diagram 2.1 Some typical monuments of Kim Thai commune 61

37 Diagram 3.1 New organization of new co-operative 87

38 Diagram 3.2 The activities of Phu Day festival 114

39 Diagram 3.3 The activities of tourists in Phu Day festival 114

40 Diagram 3.4 The lack of tourism products 115

41 Diagram 3.5 Model of cultural tourism products of Phu Day festival 117

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 appeared 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

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

In 2000, Ngo Vu Hai Hang, student of the Department of History, Social

Sciences and Humanities University, Hanoi protection dissertation “Cultural space of Phu Day” This thesis refers to the history of Phu Day, Kim Thai, as well as all

aspects of culture and beliefs characteristic of this land

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‟ 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

socio-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 Objectives 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)

Life is living activity of people in each field: material life, spiritual life, cultural life, artistic life that human life is not a phenomenon of invariant It always changes and modifications to suit the social rules In this thesis, life of residents refer to the economic, social and cultural of community village So, life transform is means that

transform in social, economy and couture life of the village residents It can be understood as follows:

Economic life transform is the process of changing the structure and relationships of economic systems on a certain purpose and direction It means that is put economic system to development optimum and get desired achievements through consciously control activities base on awareness and apply nature laws It is expressed through transform trends: industry, economic structure, standard of living, income of residents

- Social life transform is a process that social behavior patterns, social relations, social institutions and social stratification systems change over time Specific expression of a social life transform are employment structure, social welfare; cognitive and psychological residents

- Cultural life transform is the change in the value system and social standards that express through patterns and symbols hidden in the field of religion, belief, customs into tangible and intangible heritage

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 Results of the 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 Structure of the 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

1.1.1 Overview of the natural environment

1.1.1.1 Location, terrain

Kim Thai commune is located north of Vu Ban District, Nam Dinh Province, with a total area of 952.65 hectares Boundaries as follows:

- It borders Quang Trung Commune and Lien Bao Commune in the east

- It borders Tam Thanh Commune and Y Yen District in the west

- It borders Lien Bao and Lien Minh Communes in the south

- It Borders Cong Hoa and Trung Thanh Communes in the north

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 It is the highest position about an average of 40 - 50m above sea level With that terrain, the infrastructure is average height of 1.0 - 2.0 m It detailed as follow: The average of the main road is from 1.0 - 1.7 m in height; The floor along the main road is from 1.5 - 2m in height; residential is height from 1.3 - 1.8 m The pond bottom height is 0.4 m That terrain makes Kim Thai Commune prevent flooding in rainy season except the deep fields of Xuan Bang village

1.1.1.2 Climate and hydrology 3

Because of locating in the Red River Delta, Kim Thai has tropical monsoon climate It is hot, humid, and rainy with four distinct seasons: spring, summer, autumn and winter

+ Temperature: The average temperature is about 23 – 240C Temperature is 18.9oC in winter In January and February, temperature is lowest from 7 – 10oC In summer, average temperature is 270C It is hooted in May and June from 37 - 40oC

+ Humidity is quite high about 80 - 85% The highest humidity falls in march about 90% The lowest humidity falls in November about 78% It so dry in this month

+ Rainfall: The average annual rainfall is from 1700 to 1800 mm It distributes unevenly Hot season lasts May to October accounts for 75% of annual rainfall July, August, September have the greatest rainfall The dry season lasts November to April with accounts for about 25% of annual rainfall The least rainy months are December, January, February Especially, In no rain months, it is often drought, falling underground water, the lack of water affect on crop productivity

+ Sun: There are about 250 sunny days per year The total number sunshine hours from 1650 to 1700 hours In summer and autumn, sunshine hours are quite height about 1100 - 1200 hours that it accounted for 75% of the total number of sunshine hours per year

+ Wind: wind direction changes with the seasons In winter, wind direction is northeast wind with a frequency of 60 - 70%, the average speed of 2.4 - 2.6m/s In summer, wind direction is Southeast wind, with a frequency of 50 - 70%, the average speed of 1.9 - 2.2 m/s Because of location in the Gulf of Tonkin, Kim Thai is often affected by the storm or tropical depression on average 4 - 6 times per year In early summer(April, May), It usually has hot, dry west wind

Kim Thai has influenced directly by Sat River‟s hydrological regime in the both wet dry season In heavy rain years, it has caused flooding in some field that below 1000 meters above sea level

Sat River system flows through Kim Thai that is the main irrigation water supply shaft Beside, there is an inland river It is mostly canal uniformly distributed

in the form of fish bones Water regime is divided in two distinct seasons with full of

water in rainy season and empty of water in dry season The quality of water is quite good because it is not contaminated In flooding season, alluvial water sources are exploited to increase the fertility of the fields through irrigation water pumped from the station into the gutter drain down the field

1.1.1.3 Natural resources

Soil resources

The main soil in Kim Thai is ancient alluvial Because It is not cultivated annually, its fertility is too low It includes some types below:

+ Heavy clay soil distributes at 0.8 - 1.2 m height

+ Light clay soil distributes at 1.2 - 1.5 m height (It are used to cultivate rice twice per year)

+ Light soil or sandy soil at the height of 1.5-2m (It is used to cultivate 3 times per year Because in spring, crops (corn, winter‟s vegetables) is cultivated

Soil‟ structure as follows:

+ Agricultural soil: 691.52 ha (72.59%)

+ Non-agricultural soil: 248.93 ha (26.13%)

+ Unused soil: 12.18 ha (1.28%)

Table 1.1 Land used status in Kim Thai Commune in 2010

(ha)

Structure (%)

1

3

(Source: Seminar of building plan for new countryside area in Kim Thai, year 2011)

+ Underground water: underground water reserves quite large It mostly located

in Plutoxen floor throughout the district Its amount Cl <200mg/litter At a depth of 10

- 30m, good quality water can be exploited for production and serve for daily needs However, at a depth of 40 meters, because of contains a lot of iron and impurities, it needs to be handled by filtration and sedimentation

1.1.2 Geographical culture position

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

In article “The story of Xu Nam’s rivers” Prof Tran Quoc Vuong said: "The

whole country is full of water, in the Southern land, more network of rivers and in the seashore So, the ferry boat plays an important role in connecting 2 riverbanks as well

as connecting capital with another area" [166, pg 390] So we aren‟t surprised Kim Thai is surrounded by “quadrilateral-water” In the West, after Tien Huong

Mountain is Iron river that flows through Kim Thai in 2.5 km lengths It is too large for the boats to cross easily It continues flow through Tao Bridge (Y Yen) then meets Day River which finished in the East Sea This Seagate (normally call Dai Ac, Dai An, Luc Bo, Rokbo) is the main entrance to the capital of the South International and intranational Merchant ships In Tran Dynasty, there was a close relationship between Thien Truong (palace) and Thang Long (capital) based on Chau Giang River From this branch river, it flowed down and met the Sat River to create a Dai Hung

cross river that often called Tuan Vuong: “The highest mountain is Tan Vien, the deepest river is Thuy Tien, Tuan Vuong” It can be showed the close relationship

between Sea – Nam Dinh – Thang Long capital as well the importance of Kim Thai Commune

Northern, Tien Huong River, a small branch of the Ba River flows to 2km - Canh Ga drain It Continuous to flow via Chau Bac bridge and run into Vinh Giang river in Bat Di In the south, 1.7-km Ma Trang river flows through Trang Luong‟s mausoleum and finish at Huong river Perfume River new training early twentieth century, the eastern flowing southeast surrounded Kim Thai borders Lien Minh length

of 1.3 km The Bridge-Black river from the river flowing along the north-south down the Union Perfume river were dinged In early 20th century, it flowed to southeast and surrounded Kim Thai and Lien Minh Communes 1.3km in length There also has a Bridge-Black river from Huong river that flow from the north to Lien Minh in the south 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 According to the older, people rushed to Phu Day festival by waterway From the West north – West south, above the Ho bridge connect Binh Luc (Ha Nam) and Vu Ban (Nam Dinh), small boats rushed to Phu Day [166, pg 392] From the south across Vi Hoang river, Boats fully parked at Canh Ga Cross river (Iron - Ngam - Huong rivers) People enjoyed festivals in Thuong Temple then came to other Temple

Uniquely, Kim Thai has three rock and soil mountains like as a "Truong Son range" in west axis 6000 - 7000 years ago, it used to be a island with so many swamps, depressions contained scallops Mountain used to has dangerous animals like

tigers, snakes This mountain caused more majestic landscape It was also a high peak that plays an important role in anti-American war

It gave a majestic scenery, a charming painting for Kim Thai Commune Kim Thai also has preserved many unique traditional cultural values Living in this nice holy land makes the local more generous, optimistic as well as integrate with the natural scenery and culture, civilization from a thousand years

1.2 Social characteristics

1.2.1 History

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] The Primitive human were living in the wide beaches along the foot of mountain or living the high mound They lived in the caves to avoid floods they lived in the rural communities and exploited food resources in nature Step by step, they established villages, created tools in agricultural production Hang Lo, Dang Dong caves in Le Mountain traveler (near by Bang Mountain) are Neolithic sites where contain many abrasives, ceramics On the mound of Tien Huong Mountain has found many stone hoes, stone axes and ceramic pieces that have the same immaterial and techniques in Hang Lo Cave The place where has researched by archaeologists since 1986

Since Hung Vuong Kings, the formation of the villages also expressed the community of the ancient Vietnamese Living in coastal areas, due to getting use to the natural conditions, the population was growing Residents found that rice cultivation was easier that reason why they focused on embankment, and improve the muddy field The paddy fields were more and more and far away the mountains People moved down from mountains to plains to settle villages such as Ke Day, Ke Bang that were the ancient name of Van Lang Kingdom Because of living in Day cake height mound, the name of Ke Day came from that reason 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 Van Cat stele explained that in 6 th year of Khai Dinh King (1921) “Van Cat Village, An Thai Commune was 2 in 1 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 Thai cooperatives Kim Thai was named from Kim Bang and An Thai by Tran Huy Lieu historian‟ suggestion There are not any communes that have same origin as Kim Thai It's pride and also tradition of village even though feudal powers compete found

to separate Under the leading of Party, Kim Thai is stronger and solidarity in building country

1.2.2 Administrative organizations

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 They work 8 hours per day and get monthly salary There are the intimate - relationships between 3 organizations Authority and cooperative connects through planning and statistics department Party has the relationship down two organizations

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 Previously, Kim Thai still exists a conflict between responsibility and benefits of village chef This situation affects the level of enthusiasm and their efficiency In recent years, they have received

a bonus about 260.000vnd (in 2010) up to 400.000vnd (now) It can encourage their work as well as recognize their importance in administrative organization

Besides organizational structure, Kim Thai exists two important organizations That is Fatherland Front and origin of Christianity Fatherland Front has no direct functional organization It only set of different classes of people in a community such

as women's Union, veteran‟s Union, farmers' Union, and youth groups etc Each association has a chairman or leader Socio-political organizations of the Fatherland Front belong to the organizational structure of the Party It is control by the Party It is the link that contributes to show all guidelines and policies of the Party and State to all classes Previously, the operation of these associations was quite discrete, superficial,

no explicit content Recently, due to the State's assistance programs such as health care for women fight gender equality help farmers to get rich it better Veteran‟s association work according to internal documents There is the monthly magazine for

veterans Since 2010 the chairman of associations has received a monthly bonus of 1% of the basic salary

In Kim Thai Commune, the Christian community is in Bang village There is a council that consist three Christian Followers In each unit, there is a Christen Organization It has to control religious activities, care the church, and teach religion

to people In each council, there is a of them divided into director and each family groups that number is not required Each group has a tycoon This organization ensures coherence in the Christian community in Kim Thai

1.2.3 Residential situation

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 Bang‟s wicker craft is quite develops Its products are container, boat, grill wall, fishing tools etc They could replace furniture, pottery So bamboo or Pheo tree became useful plants Brick occupation, oil press was quite developing Fish nets is also the age-old craft of Bang Gia residents Weaving was also developing In Van Cat ancient village, there was

Go Dau fields that were planted cotton tree for spinning weaving Van Cat residents

were also well known as Cam medicine for children All handcrafts were seasonal profession In general, Thai Kim is a multi-professional society

1.3 Cultural characteristics and relic system

1.3.1 Kim Thai -Vu Ban - The unique culture region

Kim Thai - a legendary region: “In while the water belongs to the nature, the

people and culture belongs” 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

Long time ago, It be said that Cao May help Tan Vien and Vu Ban‟s people embankment to prevent flood Accordant to a legendary: A giant wanted to find a private area So, he came to China to steal a pavilion On the way back home, he didn‟t find a good place to leave that pavilion When he passed Phu Day region, he left the pavilion in Van Cat village Today, that pavilion still exists It is normal called: Ong Khong Pavilion or Khong-Minh-Khong pavilllion due to homogeneous phenomenon 3 characters Duong Khong Lo - Nguyen Minh Khong and Ong Khong

Lo Therefore, People displayed bronze wares inform of Ong Khong pavilion to thank sir Nguyen Minh Thong, a master of bronze casting In Phu Day- Kim Thai, there are many fairy tales about Ong Khong Lo‟s footprints such as: his footprints in village temple‟s pond, Lo Garden (Bang village, Giap Tu, Tien Huong), Lo field (Xuan Bang) Lo cave (Le Mountain) Some researchers considered the legendary of Giant„s footprints is a trace of irrigation system It have also reflected for working file, tame nature as well as renovated farm home Kim Thai people also transmitted a story of two brothers Minh Gia Minh Tan( Hanh Lam village) had great success in anti An war Or the legend of King Ly Nam De: a Farher King of local people

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) have praised their merits

Bao Dai Cuong Vuong (a Boi Xuyen‟s resident), was a strong farmer with muscular body and didn‟t fear gods except the Kitchen God Because he considered that only the Kitchen God brought a good life So the Kitchen God helped him defeat the god of thunder and Ha Ba (God of flood) He has taught the people about agriculture to live

La Gia, the prime minister of South Vietnam Kingdom, He has a great merits in struggle against Han people In a fighting, he was cut his head by enemy So, he kept his head in his hand and riding his horse for 7 days and nights When he was in a

cafeteria of old women on the foot of Goi Mountain, he asked her: “whether a body without head can be live?” She replied: “no” And he died His head was buried in

Goi Village and his body was worshiped in Hau Village In Thien Ban District, there are 11 place where Lu Gia was worshipped but his grave is in foot of Goi Mountain

In anti American war, his grave was destroyed His temple was built in Van Coi, My Coi, Coi Son

Dr Luong The Vinh (1441 - 1511) lived in Cao Huong village (Cao Phuong, Lien Bao) He was so intelligent He was well known as a prodigy in mathematic He had Dr degree at the age of 23 under Le Thanh Tong reign and made a high rank mandarin He has worshipped as great God His temple is Cao Luong Village

Tran Thi Ngoc Dai Lord‟s wife, she lived in Thong Khe village, Cong Hoa Commune She was so beautiful Before becoming Lord‟s wife, she was a widow with

2 husbands She has a gentle heart She always was thinking about her hometown and people hard Especially, she taught blacksmith carrier, embroidering carrier as well as Hoa Truong game to thank Lieu Hanh Mother Goddess in Phu Day festival

Giap Ba queen Lord, a fairy women descended to Thanh Hoa She had merits

in teaching sericulture and weaving

Lieu Hanh was a Heaven‟s princess Caused of breaking Heaven‟ cup, she descended to earth in 3 generation She was descended in Vu Ban in the second times She has admired as Mother Land and was on of 4 immortal gods in Vietnam folklore

In general, “Thien Ban luc ky” is 6 human life and also the desires of People in rich, prosperous and happy Cuong Bao Dai Vuong taught people agriculture to ensure food Giap Ba queen lord taught people weaving to ensure clothing La Gia fighter invaders to protect people Dr Luong The Vinh taught them knowledge Lieu Hanh is symbols in love Ngoc Dai Lord‟s Wife taught them dance and folk game All of them

is a beautiful of Kim Thai, Vu Ban

Kim Thai - a festival and poetry region: Kim Thai has not only the unique

legendary treasure but also proud by keeping many traditional festivals and skillful art

of song (hat van) Phu Day festival lasts from 6the to 9th January On the 6 th , village god and happiness god was invited to Ong Khong temple (Tien Huong) or Van Cat Temple 3 – days festival is held In Tien Huong village, Vieng market is taken place According to Nguyen Dinh San, in ancient time, in An Thai village, Yen Lao party (party for the older from 55 years old) was taken place on 15th January on lunar calendar In Giap Ba village, Khanh Tho (birthday) ceremony was celebrated and the older received gulfs (cake, fruit) after festival [114] The pagoda has Buddha‟s birthday festival The Christian church has Christmas festival and other festivals However, the most typical festivals this area is Phu Day festival It is said that “Father death anniversary is in August, Mother in March” Lieu Hanh Mother Goddess death anniversary is 3rd March Main festival lasts from 1st to 10th but the local people often enjoy festival during spring season Kim Thai become a holy land, a festival region

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 There are about 40 “hat van” songs was composed by unknown author It is really a treasure that

is keep by many generations Kim Thai appeared hat van‟ artists like Tran Viet Duc‟s Family (Tien Huong village) All his sons and daughters, as well as grandsons, granddaughters can be sing and play musical instruments For Mr Tran Viet, he is not only a nice voice singer but also a famous composer such as: Father land‟s Mother,

Holy‟s Mother, Phu Tien Huong, Target, Go-to Phu Day festival, Find a remnant, Bach Dang river, Moon etc These are poetry lyrics from his deep heart

1.3.2 System of typical cultural historical relics

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

1 Ong Khong temple: located in Tien Huong village along Highway 56 This

is a large temple in this area It faced to the east and opposite to Mother Goddess temple It is J character shape includes 5 apartments (3 apartments was destroyed) The temple is surrounded by brick walls The door is in front Interior is engraved quite simple

2 King Temple: located in Giap Nhi, Tien Huong village It faced to the south

of Bang Day mound It is a great temple Originally it has two buildings, and was added 2 buildings The main building has 3 apartments, 3 - sided surrounding walls The front is the closed system of wood door The De Nhi build has 3 apartments with red lacquered square columns De Tam building has 5 apartments with 4 rows of square columns, and rafter beams are red lacquered De Tu building was new building with 4 rows of iron timber and rafter beams was carved 4 holy animals shape

3 Cong Dong Temple: located in 1st alley (Tien Huong village) It was built for a long time in early 20th century includes 3 buildings with 5 apartments in front building, 5 apartments in middle building and 3 apartments in main building Recently, the fourth building has built with a mountain god temple

4 Thuong Temple: was built for a long time on Tien Huong Mountain It was

surrounded by lots of trees to create beautiful natural scenery According to a couple sentences in Dr Le Huy Vinh temple, it was built in Quang Hung reign (1578) Originally, it has only 3 small apartments Now it has added 1 apartment more

5 Quan Lon Temple: located at the foot of Ngam Mountain (Tien Huong

village) previously, It has 4 buildings De Tu Building has 5 apartments, De Tam and

De Nhi buildings has 3 apartments Main building has 3 iron timber apartments In the anti French war, it was damaged Recently, 2 more building have added

6 Van Cat village temple: has 4 building to worship Ly Nam De, Dinh Loi

God, Huu Son God and Dr Tran Bich Hoanh

7 Gieng Gang Temple (Thuy Tien Tu): located in 3th alley It was built long

time ago In Duy Tan reign (1911), it has repaired with tam character De Nhi and De

Tam buildings also has 3 apartments with iron timber, square columns, Vietnamese tiled There is a clearly, rocky well From 2 nd of Tet holiday, water from this well is taken to use for ritual all year

8 Dong Cuong Temple (Thai Linh Tu): located in 3th alley (Tien Huong

village) on highway 56 According to inscription “Tien Huong Thai Linh Tu stele” in

Bao Dai reign (1933), it was built in 1926 It has worshipped Tran Thai Cong who supported 24 hectares of rice fields to use in ritual

9 Cay Da Bang Temple (Trinh Temple): located in Xuan Bang village, on

the side of highway 56 Originally, it has only a outdoor altar to worship land god In

1994, a new 3- apartment‟s temple was built It normal called “Den Trinh”

10 Tien Huong Temple: is located in 1st alley (Tien Huong village) It faced

to the Southwest in the rear of inter-commune road It was built in a beautiful land It has a dragonhead shape semi circular lake It has 5040 square meter in large In which, the constructions area is 1000m² This monument has 19 buildings with 81 apartments There is a circle well to collect happiness There are three Phuong Dinh buildings to leave drum and bell on the both sides Each building has 2 stories with 8

roofs Next this three building is a semi-circular lake Its diameter is 20m It is Surrounded by a stone walls Opposite the lake are stele houses, Co, Cau pavilions In total, this temple has 4 buildings (cung): De Nhat, De Nhi, De Tam, De Tu buildings They have used to worshiped Lieu Hanh Mother Goddess and her parent‟s ass well as another saints

11 Van Cat Temple: located in the northwest of Van Cat (Kim Thai

commune) It far from Tien Huong temple about 1km Its area 8280 square meter It Situated near by village temple and Long Van pagoda to create a complex architecture: Mother Goddess- God- Buddhist In front of this temple is the road that embraces a semicircular lake Two stone bridge lead to a nice building (Phuong Du building) Its architecture is “nation character” It has 2 blocks of guest houses on the both sides De Nhat building has used to worship 3 Mother Goddess De Nhi has worshiped 4 ladies and 3 mandarins with Hoang Muoi, Hoang Ba mandarins De Tam building has 5 iron timber apartments It has used to worship “Tu phu communities”

De Tu building has 5 apartments with lots of symbols which reflected people‟s desires

12 To Temple: also well known as Phu Da (Van Cat) It has 3 buildings It

was damaged in anti French war and was repaired in 1993

13 Noi Temple: located in Tien Huong village It was built in 1907 under Duy

Tan reign with 3 apartments to worship Lieu Hanh Mother Goddess and her parents as well as Quynh Cung Duy Tien, Quang Cung Que Anh princess Originally, it used to

be a Tran – Le clans worshipping house

14 Khai Thanh Temple: located in Tien Huong village Previously, it only

had 3 apartments In 1889, 1923, it has added 2 building with 6 apartments more Recently, 1 building has added It originally was a Tran Ngoc clan worshipping house

15 Ba Temple: located in 2nd alley or Tien Huong village It has used to worship Ms Chieu Dung Princess with her statue It has made larger to worship Lieu Hanh Mother Goddess and her communities

16 Bong Temple: Located beside Lieu Hanh Mother Goddess Tomb This

place was entertainment place of Lieu Hanh

17 Nguyet Lang Temple: it was constructed in 1998 to worship Tran Le

ancestor clans, Buddha and 3 Mother Goddess

18 Lieu Hanh Mother Goddess Tomb: it has restored under Nguyen

Dynasty It has 652 square meter in large with many beautiful patterns

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 TRANSFORM IN CULTURAL LIFE OF KIM THAI’S RESIDENTS

FROM 1995 TO PRESENT

In the trend of development, can realize the Red River Delta rural society in general, Thai Kim rural society particular is moving from traditional to modern Unlike other socio-economic factors, cultural factors are intertwined, blend between traditional values and modern by changing the values and standards must be included

in the basic social characteristics To find out, analyze the transformation of cultural life in Kim Thai for application of theory that Luong Hong Quang had inherited, developed based on the schema of James A.Bill; Robert L; Hardglave Jr to learn cultural changes in Binh Phu in the southern region cultural change from 1980 to the present (1994) The author argues that the development (change) to the modern

tradition "which features called modern money is actually featured traditional and modern social characteristics is actually a special typical nature of modernization, not all the features today's society " [107, pg 96]

In finding the reasons of culture‟s transform, many scholars argue that the changes in the socio-economic conditions and prerequisites for change culturally In fact, not the social and economic changes also lead to cultural change by cultural changes not only occur subtle, complex and systemic but also major changes due to the movement of itself or by factors bring cultural policy In Kim Thai society case, a cultural change is affected directly or indirectly from the socio-economic context, but largely due to the cultural policies of the Party and the state allows an activity typical

of the local culture is restored back in 1995 is Phu Day festival It can be said, the spread of the cult on Kim Thai land form so powerful that it could soon become home

"the holy land of Mother Religion in Vietnam" in the minds of people then it contribute to the cultural factors Kim Thai's traditional culture change in many different directions, especially in traditions, religious life - religion, family and cultural activities, cultural activities outside the community etc

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

2.1.1 Marriage

Like most the Vietnamese, marriage plays a great significance in the whole life Before 1995, woman‟s virginity is seriously It is said that only the bad woman or unwell educated lost their virginity before marriage “The running wedding” is deformed by community in a long time Time by time, because of happiness of couple, their relatives have to congratulate them Because lack of economic conditions, weeding ceremony are usually supported by whole family Over 90% financials wedding ceremonies are supported from parents Money of groom is used for buying new wedding finitudes as beds, blankets, and closet Money of bride is used for jewelry For Kim Thai residents, new wedding finitudes make the wedding more meaningful For difficult couple, the old finitudes are use except red wedding mat to wish the luck and happiness According to the traditional customs, the rituals of wedding ceremony are the Greeting, the engagement, the wedding and the wedding gifts rituals

The wedding greeting ritual: This is the first important step to mark the love of

young couples is “guaranteed” by both of their family The woman is responsible for reporting to her parents the greeting day or the man directly to meet her parents to say

it In the wedding greeting day, a reputable person in the family/clan with the groom bring a small offering of betel, alcohol to the bride‟s house to get her parents‟ permission for their love In addition, the time, the offerings and the way for the engagement day are discussed and selected In Kim Thai, the wedding greeting ritual

is shorted in the wedding engagement

The wedding engagement ritual: On a good day that is selected from the

wedding greeting day, the wedding engagement is celebrated in full ritual needed From 70 th – 80th decades, the groom family bring the offerings like betel, dry tea, alcohol, cakes, fruits to the bride‟s house After introduction and permission from the representative of bride family, the representative of bride family takes some from the

offerings to leave on the ancestor‟s altar The groom and bride must to bow their heads and pray in front of ancestor‟s altar Their bow is mean ancestors as well as their bride family recognized the groom become a member of family Date and time

of the wedding ceremony is also decided in this ritual From the 90th decade, the offerings is carried by 5 unmarried men and also received by 5 unmarried women Besides, the groom has to give the wedding rings to the bride For some special case, the engagement doesn‟t celebrate because she engages far from her family It required

a belter to announce the wedding

The wedding ceremony: the wedding day is choosing before On this day, the

wedding hall is decorated by bamboo or wood in front of yard A flower gate from coconut leaf is leafy at the entrance with “VU QUY” characters for bride family and

“TAN HON” characters for groom family Inside the wedding hall, lanterns and beautiful lines are used From 1990s, some families rent music band to play in wedding party

From the previous of wedding day, a meal is prepared to offer to ancestors In 1970s, 1980s due to lack of economic condition, the wedding party is served by vegetables, fruits, cakes From 1990s, besides traditional dishes like “gio lua, ninh, moc…” the meal of party had also more desserts such as “banh chung, xoi gac, banh giay do” or fruits It proves that the Kim Thai resident life is better

From 1970s, 1980s, the guests often brought wedding gifts like flask, vase, tea cup, chicks, jack fruit to congregate the couple Time over time, money is more popular in wedding gift From 1990s, the dress of the bride and groom are quite simple Most brides wore white “ao dai” with conical hat The groom wore a white shirt with tie and pair of trousers Later the bride and groom have to rent dresses and suits in Dan or Goi towns

For the bride family, when the groom family come to bring the bride to groom‟s house, the bride‟s relatives choose a good place to see this ritual A leading member from groom family asks permission to bring the bride to groom‟s house And

then the groom led the bride from her apartment to bow in front of ancestor‟s altar After that they invite their relatives and friends enjoy cigarettes, areca nuts and betel leaves and get the wishes from the guests After music program (30 minutes), the groom family permission to leave with bride

The bride and groom lead their relatives to groom‟s house After praying ancestors, the groom lead the bride to wedding room and then go to wedding hall A wedding program is started with meal and music preferment The wedding party is celebrated about 2 hours Next, the bride family come back home in happy crying of

bride

The wedding gifts rituals (lai mat ritual): After the wedding, in that afternoon,

the couples bring areca nuts and betel leaves, alcohol, cakes and fruits come the bride‟s house to invite bride relatives in order to note the wedding ceremony finished The groom invite bride parents and her relatives a usual meal to understand each other

Marriage in Kim Thai reserved almost all of the ceremonies and customs of the Northern Delta 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 are 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

Marriage in Kim Thai reserved almost all of the ceremonies and customs of the Bac Bo delta However, by the time history and its economic situation varies in each period After the August Revolution, the Red River Delta in general, Kim Thai particular target ragged, starving people should eat no rice farmer wedding sketchy Elderly people said, at that time only the wealthy now many holiday traditions rather poor wine only considered rich quail profession ancestor worship is done Not that they do not want to keep taking habits and customs that by his poverty make a mess

In the period of national resistance, the wedding is not only physical difficulties but

also tight time Marriage as well as running disorder! Sometimes just solemnly declare before the people

After 1954 the situation is different, both the north went up socialist, northern village community in general to be mounted in the model of collective, economic assistance more difficult, but the same stamp mode Many practices choose rural villages as "lash out at each other, dragging friends to wings, eyeing rumors " make many weddings also is not completely comfortable Years 70 - 80, the reunification of the country went up socialist construction, along with a series of guidelines and rules

on new life organization in weddings, funerals, festivals and life extensive propaganda

to each village The permeate is very specific expression through the concept of people's weddings Kim Thai commune Simple wedding ceremony held solemnly in accordance with a new lifestyle, not a "new old outside in" The marriage is very important to be placed on top Many weddings have taken the marriage registration at the civil status report communal wedding! This does not mean that marriage always remove the intimate festival to celebrate the happiest day hundreds of young couples However, the party does not show alcohol basically flexible style home which saves meal vegetables to launch neighbors, friends near and far in a fun atmosphere, a healthy culture A remarkable tendency to marry in Kim Thai wedding is more and more between Christians and non-believers It proves marriage in Kim Thai is freedom and democracy over the years

2.1.2 Funeral

In Kim Thai society, funeral is a community activity Funeral organizer is established to operate funeral, invite trumpet band, buy some needs, parking etc, It includes chef of alley, representative of old club and some member of clan The neighbors help by cleaning, prepare offering…

A most experience seniors will instruct the owner and funeral organizer the right steps The first step is notice in the People's Committees and looking for a good place to burial, considered admiration anniversary date At home, corpse must to clean