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

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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
Code: 60 31 60



ABSTRACT MASTER THESIS




Hanoi – 2012
This thesis was completed in
INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES

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Supervisors: Assoc.Prof.Dr. Phan Phuong Thao


Objection 1:…………………………………………………

Objection 2:…………………………………………………

This thesis was protected before Counicl in Institute of Vietnamese studies and development sciences
on … time……day……month…….2012




Can learn dissertation at: Library center of Vietnam national university, Ha Noi









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THE AUTHOR’S PUBLICATIONS LIST


1. N-Phu Xuan:“ Lotus symbol in Buddhist culture”, Journal Buddhist Culture, number 96 - 2010, pg.
12 – 13.

2. Nguyen Trong Nghia:“ Bells in my childhood through”, Journal Buddhist Culture, number 96 -
2010, pg. 24 – 25.
3. N-Phu Xuan:“ Buddhism and national feeling”, Journal Buddhist Culture, number 97 – 2010, pg. 34 –
35.
4. Nguyen Trong Nghia:“Tu Đam – Historic pagoda”, Journal Buddhist Culture, number 98 - 2010, pg.
24 – 25.
5. Nguyen Trong Nghia:“Linh Ung Pagoda, the beauty of the Da Nang”, Journal Culture - Art, number
319 month 1- 2011, pg. 75 – 76.
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.




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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

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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

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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





















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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 20
th
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 70
th
and 80
th
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

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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 02
nd
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

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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 30
th
to April 2
nd
, 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.

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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.
4. Research methods
From the object and scope of thesis, we have applied multidisciplinary and interdisciplinary
approaches as follws:
- Collecting and analyzing data Methods: in order to study, collect data on books, articles and
monographs related to the thesis. And then classified and systematized data to understand that the
cultural- socio-economic picture of Kim Thai is similar to many other regions in the Red River delta.
Besides, it has its own characteristics, especially after 1995.
- 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

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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

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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. 56
th
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 5
th
year of Gia Long (1806), Van Cat village became
Van Cat Commune. In the 14
th
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

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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 km
2
. 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 6
the
to 9
th
January;
Yen Lao party was taken place on 15
th
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

14
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

15
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 16
th
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:

16
Family’s cultural activities have reflected economic conditions as well as relationship between
family members. Besides common cultural activities in anniversary of death, Thanh Minh or Tet Nguyen
Dan, some family cultural activities showed in full month for children, Longevity party for parents and
grandparents; birthday party
Community’s cultural activities: are very diversity such as sacrifice ritual to wish good weather in
2
th
Tet holiday. In Xuan Bang, Mung Cung Tet is celebrated to offer Khuc cakes for Village God and
then share it for local people to get luck. Some villages have chap ritual,Torch burning, chicken
competition. All these customs express the community solidarity. Especially, Vieng market and Phu Day
festival are dramatically outstanding.
2.2. Transformation in Kim Thai resident’s cultural life sine 1995 to present
2.2.1. Restore and promote traditional cultural values
In Kim Thai society, the explosion and prosperity of ancient culture in traditional cultural
structure after the interrupted time were marked by the time since 1995 with the most typical event: Phu
Day festival was opened as an experiment.

+ Process of legalizing Phu Day festival: 20 years (1975- 1995) Phu Day festival was listed to
negative phenomena. In 1998 Phu Day festival was restored and enter renaissance period.
+ Renaissance in preparation festival: a festival organization was established included
representatives of classes, associations (Fatherland front, veterans, women, farmers', youth…). It has
responsibility to make festival program and operate it. Especially, temple controller plays an important
role in decorating temples as well as prepare offerings, tools, games, cloths, art preferment programs…
For Kim Thai commune authority, they always create convenient conditions to support to festival.
They built a big parking place, established a security team. Kim Thai residents attend festival by cleaning
the village alleys, scraping and dredging drains, decorating road, practicing games…
In comparison with period before 1995, the preparations have sophisticated and covered public and fully
cooperated between classes and associations in society.
+ Renaissance rituals and the shows:
Phu Day festival has covered by traditional motifs: Opening ceremony on 1
st
March, water
procession and Moc Duc rituals (statue washing) on 2
nd
March, Mother Goddess’ anniversary of death on
3
rd
March, festival lasts from 4
th
to 9
th
.
- The opening ceremony: In the morning of 1
st
, a scarified women team with offerings (incenses,
lights, flowers, teas, fruits and meals.) offer to Mother Goddess to signal festival started.
- Moc Duc rituals (statue washing) is opened by water procession. Water is taken from well. Four

virgin girls take red towel with water to clean Mother Goddess statue. Under Nguyen dynasty, it was said

17
that water after “moc duc” ritual can dissipate diseases. Today, organizer prepare lots cloth pieces to
make amulets for people needs.
- Mother Goddess’s Anniversary of death ceremony (March 3
th
): The offerings includes a cow, 2
trays of stick rice, 1 branch of areca, 2 bottle of alcoholic or big Banh Day cake in some years.
- Scriptures procession: Before 1995, scriptures were processed from Phu Van to Dan Pagoda in
5
th
and from Tien Huong Temple to Goi Pagoda in 6
th
. Since 1995, it is processed to Tien Huong Temple.
2 - km meeting group with full features of this belief. The meeting group includes: nice cloth ladies (in
front), Dragon dance next, Buddhism club. This ceremony are evaluated as street caravan festival with
thousands of people.
- Hoi Hoa Truong(Hoa Truong game) is a exciting game which take place in Van Cat temple’s
yard on 7
th
and Tien Huong’s yard in 8
th
. “ Mau nghi thien ha”, “quoc thai dan an”, “phong dang hoa coc”
characters is well arrangement in this game with dragon, kylin dances.
-Hau dong: after deflecting superstition factors, Hau Dong become a unique belief activity. Since
1995, Hau Dong bands in colorful cloths, diversity music instruments have came to Phu Day to perform
lots of unique dances (Ong Hoang Bay Bao Ha, Ong Hoang Muoi, Co Bo, Co Chin…).
Recover folk games: Human chess, cock fighting, To tom, Tam cuc were recovered and
performed in Phu Day festival in the eagerness of residents.

Torch procession festival: was recovered from 1995. There are about 1300 people with torches
from Tien Huong temple pass Mother Goddess tomb, Bong temple to create a exciting night.
-Chau Van singing competition: is held on 4
th
in Van Cat and Tien Huong temples. The players
can be tourist or singer and competition jury are cultural profession from Vu Ban District cultural
Departments. This competition has praised the beautiful life, nice country, heroes.
+ Renaissance of architecture relics and worship wares: Due to war, time, and management,
system of Phu Day monuments was seriously damaged. Since the late 1980s, it started restoring.
Remodeling works only add to the spacious building additional items or completely rebuilt to better meet
the needs of visits, spiritual practice, worship form of the majority of people near and far. For example,
the process of remodeling, decorating of Tien Huong palace of “thu nhang” Tran Viet Duc in period of
1988 – 2005 prove testament to the revival of heritage objects in Phu Day.
Many of the items Phu Tien Huong be serving up the original such as serving size,
parasols, hats church, replace the lighting system for the supply, procession injustice, palanquin cakes,
incense procession for the, palanquin procession hammock Three buildings. The statues also the first to
provide additional third party are the statue exactly as the original. Vuong phu, Tam toa altar in forbidden
palace. Vuong phu, Tam toa statues also old plated. Double casting crane height of 2.6 m; casting opened
weighs 500 kg; buying drum with a diameter of more than 2 m; cast the first bell weighs 700 kg; cast the
second bell weighs 1700 kg hanging on Time Travel supply area churches; gold plated also the First,

18
Second, third, harem; reception building, Universe, water supply and drainage systems, paint, following
artificial streams government. Addition of a number of the worship of adoration, royal.
Besides Renaissance of Mother Goddess’s architecture relics, family worship and Kim Thai
customs also have recovered. From the statistical survey of 120 households, we found that family/clan
play an important role in human life. The Biggest role is help members of family in organizing Wedding,
funeral, festival (67.5%). The following role is traditional education by education (60.8%) as well as
preserve cultural values(21.6%). In addition, the family/clan also has supported economic condition to
family member.

2.2.2. Penetration and spread of Mother Goddess to other religion – beliefs
Mother Goddess has not only worshipped in Mother Goddess’s temples but also in pagoda, nature
gods’ temple, human gods’ temples such as in Duc Vua temple, Cong Dong temple, Thuong temple,
Quan Lon temple, Gieng Gang temple, Khai Thanh temple, Nguyet Lang temple, Noi Temple, Tien
Huong pagoda, Cao pagoda…
This survey data shows the “mau hoa” phenomenon. Mother Goddess’s statues are too diversity
to overshadow the other temple’s gods.
Not only penetration into worship places, Mother Goddess also spread into rituals, ceremonies.
Long Van pagoda hasn’t got Mother Goddess council, but it has “Len Dong” in front of Buddha altar.
Mother Goddess’ anniversary of death was held in clan worship house. The religious go to pagoda to
pray Buddha and also Mother Goddess.
Thus, the penetration and spread of Mother Goddess belief in general and Mother Goddess
worship in particular to other religions-beliefs are big and strong. It contributes to build temples bigger.
2.2.3. Diversity in culture activities in family and personal perception
The transform of Kim Thai’s resident’s cultural life is reflected in family’s cultural activities and
personal opinion. Before 1995 the audiovisual media rarely appeared. Radio was popular equipment
accounted for (51.6%), Televisions (17.5%). After 1995 this number was changed (color television
accounted for 88.3%, DVD player accounted for 46.6%). It expressed living condones of Kim Thai
resident is more and more develop. After 1995, TV are more popular accounted for 80.8%. Visiting
neighbors and relatives have been interesting 49.1% before 1995 and 47.5% after 1995. This proves their
neighbors and relative relationship always be preserved and reinforced over time. Two activities tend to
rise are going to pagodas, temples (raised from 8% to 50.8%), and travelling (increased from 5% to
44.1%).
For personal opinion, the survey of 120 households found that, it was diversity in 3 groups:
culture, economy, society. Among 3 group, cultural groups are the most interested. The next is economic
group, money, and land position plays an important role in business. Tradition values, family, neighbors,
the old need to respect. The child should be support all good conditions to grow up and enter university
2.2.4. Formation of a new culture in the spiritual life:

19

In cognitive thought, "subject" of traditional festivals covered initially distinguish what is worth
and identity, what are the non-cultural need to delete. Belief in god is a healthy belief, so no one will
believe the word bullshit transmission and “tien mat tat mang” as before…
In terms of content, cultural and spiritual activities Thanh Mau festival in March each year,
besides the form of rituals, games, traditional performances, exist a lot of new cultural expression of the
class, there reasonable selectivity, thus attracting more participants out of the festival of the believers Dao
Mau before.
2.3. Some suggestions and solutions to positively transform culture life of Kim Thai’s residents
Since 1995, besides the advantages, the disadvantages still exist as follow:
Money becomes more popular in all aspects of Kim Thai resident’s life. It partly overshadows
significance of traditional values.
Child’s requirements are supported from their parents. So, it makes them have enjoyment lifestyle
and misunderstand about the labor of their parents. Besides, because of psychological parents must to find
a good job for their child before graduating, it make a habit of deepen on the other people as well as lack
of bravery in the life.
Wasting phenomena, burning gold paper occur popular in Phu Day festival. Money is spread
throughout temples.
Process of restoration and reconstruction of buildings are not follow with the prototype. So, it lost
values and meanings of monuments.
In general, with so many disadvantages, we need to have orientation and reasonable solution immediately.
2.3.1. Some proposals
- Kim Thai’s cultural life should preserve and develop base on traditional values such as moral,
spiritual, emotional, lifestyle, nice personality. Especially, we need to inherit and promote cultural
heritages from Mother Goddess beliefs and Phu Day festival.
- In management, we have to pay attention on administrative organization and human resource.
Reviewing and finalizing cultural policy in quality and feasibility. Kim Thai’s residents are both
object and subject in process of cultural life transform towards values “chan-thien-my”.
- Content of Kim Thai cultural life transform includes: human, family-clan. community
relationships and culture heritages.
- For human: develop nice moral values such as: simplicity, charity, community and solidarity,

tradition and civilization in order to build a Kim Thai cultural life: advanced and imbued.
`-For family relationship: we have to preserve and promote family traditional values in wedding,
funereal, worship in suitable with modern life.
-For cultural heritages: Transforming of cultural life in Kim Thai through renaissance,
conservation, and effective exploitation of cultural heritages in combining between tradition and the
modern; real life, spiritual life and revolution life. In administration, we have to control religious - beliefs
activities to avoice deforming.
2.3.2. Some solutions

20
+ Solutions to improve management efficiency of rural culture;
+ Solutions to improve the positive role of local residents in the process of cultural life transform
+ Solution to encourage and create opportunities for young people to express themselves and contribute to
the restoration and promotion of the cultural values of their homeland.
+ Solutions to improve people's knowledge and meet the needs of spiritual culture and enjoyment of
contemporary art and culture for local residents.
2.4. Conclusion of chapter 2
Cultural life of Kim Thai residents before and after 1995 is a miniature picture of the cultural and
ethnic diversity, abundance, and there are many changes. From marriage; funerals (still fully preserved
rituals); worship, religious beliefs (in the family ancestral worship; church worship; breathe his powerful
aunt; church locations along days and holidays during the year. There are community nature worship god,
god; Buddhism; Confucianism; Christianity; cult to form), cultural activities (in the family full month and
fashions; Longevity; birthday . Besides living community fairs; festival activities). All these expressions
reflect the true vitality of a region with a long history, traditions and unique cultural identity. Despite
historical period (after 1975) living Marian festival in March or fair Vieng spring was interrupted but Kim
Thai people still "clandestine" activities rituals with the determination to preserve the fine continue his
father.
Since the country's comprehensive reform (1986), along with a new policy on religious beliefs, to
facilitate cultural life Kim Thai people have a lot of important changes: 1 / tend to restore the traditional
cultural values, the most representative landmark is the return of the festival Covered in 1995 created the

phenomenon of booming call that revival worship form, first of all in preparation renaissance festival;
revival of rituals and the shows; renaissance works architecture, map of worship. In addition, the forms of
worship in the family, and habits of the inhabitants of Kim Thai back as ancient; 2 / Penetration and
spread of the cult to form religious beliefs. During exists on earth Kim Thai, Dao form quickly penetrate
and spread into other religion - religion created a phenomenon of "form" profound: to penetrate and
spread into place of worship , in ceremonies to parental and monuments became the center, and Marian
character became god; 3 / Diverse cultural activities in family and personal opinion. Compared with 1995,
the cultural activities in the broader family reflect the socio-economic development and recovery trends
and promote religious activities - local beliefs. 4 / Formation of a new culture in the spiritual life. From
cognitive thought, Kim Thai people to distinguish what is valuable and what is the non-cultural identity
should be removed. So mass phenomenon superstitions, holy spirit wholesale no longer appear. Belief in
the divine is healthy. From living spiritual content, especially in Marian festival in March next traditional
elements mixed modern elements. This is a reasonable harmony in contemporary art festival filled with
tradition.

21
In addition to the positive changes, after 1995 the cultural life of Kim Thai residents also
appeared a number of standard deviations. The phenomenon of the role money; In family relationships
between parents and children is to meet all requirements in full is not suitable for children as they do not
understand the value of life and is increasingly based stepped hazard; Many expressions of luxury and
wasteful belief in religious activities such as burning Votive, prepared for each of the most ; Appears
some new variables Minister of superstition economic times tough market, as fluctuations; Private revival
process, building church architecture do many monuments to change the size, style or appearance a few
secular works mismatch loss seems sacred In the family is built tombs surface phenomenon more and
more spectacular Obviously traditional equity recovery is not true, at all costs will have the opposite
effect.
Chapter 3
TRANSFORM OF ECONOMY – SOCIAL LIFE AT KIM THAI COMMUNITY FROM 1995 TO
THE PRESENT
In the background of expanding globalization, social – Economy and Culture share a strong

relationship. While social – economy is bone of this procedure, sometime culture play important roles in
economy development. In the other way, Culture always is the society’s spirit, act like the target and
motivation for social – economy development. In the case of Kim Thai, with advantages from great
culture’s history. Especially the come back of culture’s life in Phu Day festival from 1995 to now, culture
is motivation of all social – economy activities from faster development.
3.1 Socioeconomy characteristic of Kim Thai before 1995
3.1.1 Economic characteristic
+ The period of agricultural cooporation in 1960-1970 of 20
th
century: 20 years of development,
Kim Thai economy still small scale production, base on agriculture – mainly rice and run by co-operative.
Breed was small, meat production not high, mainly for traction power. The profession was poor, nearly
zero and not really improve the farmer income. And distribution policy was always equal, got a lot of
limitations. Distribution just for trading between co-operative. Co-operative of sale only for commune
agriculture.
+ The period of implementation of the new securities from 1981to 1994: from the new policy of
written promise (1981) and Doimoi process to 1994, 10 years of the Party and government go through life
of Kim Thai peoples, they got some big achievement. Cultivation productivity increase, many kind of
efficient plan give to the farmer which broke the rice dominant. Soil use index increase by 2,4 time;
breeding develop in both number and productivity when exchange to money reach more than 50% in food
productivity, and change dramatically the distribution in agriculture production. That is a leading

22
development in Vu Ban district. Beside that, Kim Thai economy still not changes enough because of un-
agriculture activities and services not really developed.
3.1.2. Characteristics of social life in Kim Thai commune before 1995
As we may know, before 1995, the model of management in countryside agriculture had some
changes, from strong community production, which co-operative play the main roles to individual family
production encourage (after new written promise in 1981). Especially, from 1965, the North had to
develop the economy and supply for the war against America, support for the independence and unity of

the country. This made Kim Thai social life had those characteristics: Change in population; Excite and
made well process of supplying during war; Education activities, improve intellectual, nonstop
development; Medical activities made a good care of people’s health; Effective Communication
Activities.
3.2 Changes in Socioeconomic life of Kim Thai citizens from 1995 to present
Like others countryside area of the country, at the end of 1995 and begin of 1996 is important
mark, ending of first Doimoi period, change to new period of hard push in industrialize, technologies
agriculture in Kim Thai. with Kim Thai, the abundant of tradition, especially historical culture Phu Day
area and the revival of Phu Day festival from 1995 consider to be advantage of deep and swift changes in
social – economy of Kim Thai.
3.2.1. Changes in economic life of Kim Thai citizens from 1995 until now
+ Agriculture production:
Change in organization of production with co-operative model like more compact, efficient –
from organization duty to services for farmer.
Land planning and production area, Kim Thai is the earliest local to finish policy “Don dien doi
thua”, created conditions for farmer to make productions supply for markets. In commune area - to
expand production area and efficiently push production, Kim Thai commune re-plan concentrated
production area to create base for 50 – 100 millions dong/ha fields.
Change in agriculture organization: from 1995 Kim Thai agriculture organization has 3 branches
cultivation, breeding and pisciculture. Therein a clearly movement: breeding has nearly balanced ratio to
cultivation. Each branch also move to guarantee the best efficient in production. Compare to before 1995,
till 2010 breeding ratio in Kim Thai reduce from 68% to 53% (reduced 15%) in 15 years; breeding ratio
increase from 31% to 45% (increased 14%). Pisciculture is still insignificant; in 1995 has 1% till 2010 has
only 2%. Hence, production rate of 3 branches: cultivation, breeding, fish breeding after 1995 till now
make the changes in Kim Thai agriculture production slow.
Expand consume market, agriculture products not only sell at farmer’s home but also to
thousands of festival’s visitor each year, to contribute on agriculture production efficiency. Through
investigation buyer from festival’s visitor and tourist has 30%.

23

+ Effect of festival trades and services on Kim Thai’s economic: Trend in family’s economy
development in Kim Thai currently is focus on trading and services related to festival beside agriculture
activities. Contribute to local budgets from trading and services related to festival’s activities each year
about 942 millions dong (19%). According to investigation, 75,8% interviewed peoples supposed after
recover of Phu Day festival, there are many families get rich rapidly because of some reasons: 70,3%
because of trading related to the festival, have business mind, have money or get it in time.
Compared with 1995, the economic structure of rural Thai Kim became balanced, from where
agriculture accounts for a very large (nearly 80%), it still retains a key role but cut nearly in proportion
half (47%).
+ Life conditions of Kim Thai citizens: In recent years the living conditions of residents Kim Thai
has increased and reflected in housing conditions, income and family facilities, the level of economic
life’s mood
*For the residents' housing conditions were much improved, compared with before 1995 level 4
houses in Kim Thai reduced by 2.1 times from 1413 to 670; while townhouses increased by 3.9 times
from 378 to 1485; special type of house on 2 floors up outstanding is 86.75 times from 4 to 347. Level 4
houses in the two village Van Cat and Tien Huong only has 17%. Villages Van Cat and Tien Huong is
covered with dense relic density and central routes of commercial activities and services related to the
festival. Most of the high floors houses are built on major roads in many different designs but most
combine both in trade or business catering services, motels and budget accommodation.
*Income and equipment in family: Living condition of citizen is identified through income and
salary. Average income per person per year consequently increase from 15,5 millions / person to 22
millions / person, increase by 6,5 millions in 4 year (2006-2010). According to that, total average income
is: 50-70 millions/year is 51,7%; from 80 millions is 16,6%. Below 40 millions/year is 12,5%.
Distribution in income of each family has changed, before 1995 main farmer income from
agriculture-pisciculture-sylviculture (80%), others (trades + services) about 10%. After 1995, income
from agriculture reduce to 66%, trades and services to 7,5% to 31,6% and from 2,5% to 20%; income
from salary, subsidizes, allowances about 17,5%. In 15 years, income like those accumulated by the
farmer.
Buying rate in new equipment, tool, and business tool of families after 1995 also increase a lot.
Nearly every family have some high value property like commuter, general electric, include motorcycle

(83,3%), phone (82,5%), refrigerator (75,8%), even some very high value things like car, truck, air
conditioner, washing machine.
*Economy and life’s mood: In different divided level of family’s economy in 120 investigated
families has 61,7% families self estimated to be nearly rich, 30,8% middle (enough), 7,5% self estimated
rich one. From this investigation, we realize, currently nearly rich ratio is highest (61,7%), secondly
middle (30,8%), and rich (7,5%). Changes in many family’s life condition in positive way particularly
show in objective way of citizens when they self estimated their economy and life.



24
Chart. 3.5: (B3.5.1) Current economy compare with before 1995
(B3.5.2) Current Life’s Mood



(Source: investigation information in 9/2012 in Kim Thai commune)
The two diagram show in 120 families investigated 77% families suppose the economy is better
and 18% families say it’s much better. Follow by 54% of families said they feel satisfy and 15% very
satisfy with current life. After 1995, only 5% the family economy remain the same, there no family poorer
and less satisfies than before. Investigate on reasons of 5% remain the same; they said their family’s
economy didn’t increase because themselves are quite old, lack of man power. Especially 100% only
work with agriculture, no more.
3.2.2. Changes in social life of Kim Thai citizens from 1995 till now
Be a commune of vestige and religious – traditions and own an special festival, in recent years
attract tens of thousands tourist each year. Its make social life in Kim Thai changed and show through
jobs, finishing infrastructure procedure, conceive and citizen’s psychology.
*Work and job: compare with period after 1995 distribution in work and job of Kim Thai
countryside is quite balance. Worker proportion in agriculture reduced 28%, proportion worker not in
agriculture about 53%. Hence, here don’t have much distribution of work in concentration model in

services, trades…because most of them still consider agriculture make balancing and stable so can be
consider it’s mixed worker. Trade, service relate to the festival although in a season of 3 months but
attract many worker and increase yearly income of the family. Investigate 120 families, 47 families
(39,1%) has at least 1 worker join in festival trade and services activities. Contribute in economy value
from this group of worker in yearly income of the family about 25%-50% (6 families 12,7% and above
50%, one 2,38%). Hence, mixed working in Kim Thai social high possibility will move to non agriculture
in future.
15%
54%
31%
B 3.5.2
Rất hài lòng
Hài lòng
Bình thường
18%
77%
5%
B 3.5.1
Khá hơn rất
nhiều
Khá hơn
Như cũ

25
*Accomplish of infrastructure process has been push: Beside government investment, there
investment from local commune with contribution from people made advantages for plan and build
people’s services infrastructure.
Ratio km of commune road, inter-commune road has been asphalt or cement and qualified
Construction Minister is 80%. Ratio km inter-village road qualified also 90%. Must to say, road to
vestiges has priority in building and improvement for tourist, from inter-state road 12 to Phu Van Cat

bridge, from Committee building to Cong Dong temple, from Phu Bong to Gieng temple… Together with
direct contribution from temple, those roads had lights in evening, flower and flag over festival. State
road 56 from Cay Da Bang to Cau Dat, road not only asphalt but design to have street side for walker,
build of trees and high voltage lights just like town!
Electrical systems, water, schools, health centers, cultural facilities such as culture, sport, post
office, market, gradually improved under the motto priority works are damaged and new construction in
the downtown area, focusing densely populated commune in the province.
*Changes in conceive, psychology: Along with the process of local economic development, Kim
Thai people are aware of a more open economy. They are willing to switch production to maximize the
highest economic efficiency. On the other hand they also have psychological reaching out to cling to the
road surface for trade. Many new villages formed along the path.
Kim Thai people is not tie with agriculture thinking like: “most important is agriculture”, and
disregard services, business like before, they gradually change their mind to non agriculture, make them
balance with agriculture because beside it, they realize the potential, advantages, new opportunity of their
country when Phu Day festival become the special festival of the area. In months of festival, many family
agree to hire people do their cultivation, and then freely do their services – business, and loan house for
others to gain profit… It’s “stick to the ground” mind, not yet quit of farmer thinking. Reasons are many
but most basic is “seasoning” characteristic of those business, every year only 3 months. Clearly, they
want to improve life’s condition from enough food, clothes to good food, good clothes. Kim Thai citizen
know balancing between agriculture and non agriculture, suit with natural characteristic and expand all
advantages of local culture.
One positive manifest of changes in citizen conceived, psycho of Kim Thai citizen, they ready to
learn and expand links in production, business… gain better efficient. Many families cultivate flower,
ornamental tree to serve festival, spring market, put their effort to ornamental profession Nam Phong,
Nam Truc (Nam Dinh) to research, learn about techniques, skill and market need…; Many families
candy shop apply stationary selling model for tourist to “see by their eye” to gain trust, make better
income. Many family went to other province like Thai Binh, Thanh Hoa to set up product link which their
don’t have.