1
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

2


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.

4
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

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

6
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

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,

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

9
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

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.

10
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.

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

12
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

(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

13
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.

+ 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

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.

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.

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

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

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

+ 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

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