rituals, the Mo songs performed in sacrifices, thereby losing the environment for these cultural values to exist. Therefore, Nung Din children today cannot witness, participate in rituals, listen to Mo rituals about this content, they only hear about it through grandparents and parents. Those cultural practices become a story rather than a traditional cultural value of the ethnic group. The Nung Din bride's costume is a material cultural heritage that represents the ethnic cultural identity, containing economic value and historical value, folk art is in danger of being lost.
Another equally important factor that has transformed the local education knowledge system of the Nung Din is the cultural exchange with other ethnic groups, especially the Kinh. Many ethnic cultural practices have been influenced by the cultural elements of the Kinh. For example, the process of a wedding in the past included many different rituals, but now in some Nung Din weddings, there are only important rituals such as the engagement ceremony and the wedding ceremony (similar to Kinh weddings). Moreover, many brides and grooms no longer like to wear their ethnic wedding costumes but prefer to wear makeup, take wedding photos, and wear wedding dresses like the Kinh. Due to the shortened wedding ceremony, the wedding singing festivals between the grandparents of the bride and groom, and the trumpet artists have gradually faded away, disappearing and only remaining in a few weddings, gradually replaced by the display of players, discs, televisions, and trumpets to play modern music songs. Young men and women no longer know how to sing in response to celebrate weddings. Knowledge of performing arts, especially wedding singing, is a traditional cultural value that is gradually disappearing in the local knowledge system for educating children of the Nung Din people. According to the survey data on folk singers in Tung Lau village on June 28, 1999, there are 8 people aged 50 and over, 6 middle-aged people from 40 to 50, and 4 people under 40. The younger generation (15 to 18 years old) also does not have
like to learn folk singing but go to learn foreign singing and dancing 12 .
Maybe you are interested!
-
Government's financial and monetary policies for the development of small and medium enterprises. Experiences of countries around the world and lessons for Vietnam - 13 -
The External Impact of Public Service and Product Management Policies at Public Service Enterprises on Technological Innovation Activities -
Comprehensive Fundamental Innovation of Vietnamese Education and Its Impact on the Need for Innovation in the Teaching and Learning Process -
The impact of personality, education and experience on social entrepreneurship intention - 23 -
Impact of the Demand for Fundamental and Comprehensive Innovation in Education and Training
12 Documents of Cultural Heritage Department, Department of Culture, Sports and Tourism of Lao Cai
On the other hand, the cultural exchange between the Nung Din people here and the Kinh people is the exchange between a small culture, popular in a community with a large culture, widely accepted in many regions. The Nung Din people in the new socio-economic conditions have begun to leave their traditional residential areas to study and work in towns and big cities. They are influenced by urban life - where modern cultures, values and cultural norms are developing completely different. The new working environment and the new cultural environment have also influenced people's perceptions, thereby changing some ethical standards, concepts of value (concepts of money, of labor, etc.), ... especially, for young people, the influences of urban culture are more obvious and stronger (concepts of aesthetics, ways of dressing, behavior in family and society, changes in language, etc.). Therefore, when they returned to their hometowns, they created a trend that was different from the tradition and at the same time, a part of the local youth also changed. And sometimes, the trends they brought back caused negative impacts on the system of ethical standards in traditional families and the Nung Din ethnic community here. The selfish lifestyle and emphasis on money in urban areas can be the cause of discord in family, clan and ethnic relationships. From there, it gradually destroyed the cultural environment where the local knowledge system on child education existed and practiced.
3.3. Impact of State policies
After more than twenty years of implementing the Renovation process, along with the resolutions of the Politburo, including Resolution 22/NQ-TU in 1989, it is an important mark in implementing the Party's ethnic policy to develop the socio-economy in mountainous and ethnic minority areas; Resolution 37/2004 of the Politburo on education also affirms the Party and State's concerns for education in ethnic minority areas; Decision No. 79/2005/QD-TTg dated April 15, 2005 of the Prime Minister on the Government's Action Program to implement Resolution No. 37 - NQ/TW dated July 1, 2004 of the Politburo on the direction of socio-economic development to ensure national defense and security in the midland and mountainous areas.
North to 2010;… New socio-economic conditions have impacted many aspects of the cultural life of the Nung Din people here.
Public health policies that prioritize health care for ethnic minorities as well as propaganda and mobilization to better understand the causes of diseases and illnesses in humans, livestock and poultry have affected the beliefs of ethnic minorities. According to ethnic minorities, diseases and illnesses are caused by evil spirits and demons, which are at risk of loss and grief, and are called "evil spirits" according to the concept and terminology of folk beliefs. These evil spirits often lurk in tree roots, stone roofs, streams, lakes, forests, mountains, winds, wild animals, and roofs, through some kind of catalyst, making people weak and unable to resist, causing sudden illness and illness. If not detected in time and treated with appropriate prayers, people are at risk of losing their lives. To detect these types of ghosts, we must rely on shamans, sorcerers, and fortune tellers to perform the “Hooc Tang” then, “hooc gi jang ” coin divination, and “ngau sluw minh ” horoscope to know how to cure the disease. Depending on the cause of the disease, there are different sorcerers to conduct exorcism and cure the disease. Although these concepts still exist in the older generation in the village, the younger generations today increasingly believe in science as well as go to state medical facilities for examination and treatment.
Regarding marriage, there have been many changes due to external influences (exogenous factors) and from within (endogenous factors). The promulgation and widespread application of the Law on Marriage and Family to the people, along with the implementation of policies of the Party and State to build new rural areas and build a new cultural life, have contributed to changing the perception of the Nung Din ethnic group on the concept of marriage and family. In the wedding challenge ceremony, families in Tung Lau village no longer ask for a large number of brides but follow the convention of building a new cultural lifestyle of the district, especially eliminating the wedding challenge of the Nung Din bride's costume. The wedding ceremonies have also been simplified to facilitate both families. Although the wedding ceremony still includes food and drink, it does not last for 2-3 days.
Costs have been reduced to improve quality. Customs such as welcoming the bride and taking the groom to their home have been simplified, unnecessary customs have been eliminated. The bride no longer wears a veil or rides a horse when going to her husband's house, but instead walks.
Regarding funerals, the important factor that changed the funeral customs of the people was the policy of eliminating superstition and building a civilized lifestyle. People were educated more deeply about the progressive and civilized ideas of the new lifestyle, eliminating unnecessary and backward customs in rituals and customs.
First of all, there is a change in the perception of funerals of the Nung Din people. Although the middle and old generations still have a concept of death and organize funerals according to the traditional thinking of the past, they have simplified it, not as heavy and strict, and elaborate. The elders no longer worry about buying good and durable wooden coffins like in the past because the natural forests have been destroyed, and good wood is no longer available. They no longer worry about a good place to place the grave to bless their descendants, but only hope to have good health, live long; eat well, dress well, rest and enjoy old age, then close their eyes and return to their ancestors. All preparations for death and funerals are left to the descendants to take care of, showing a higher awareness, an adaptation to the natural and social environment. That is truly a great change in the ideology and beliefs of the people.
Today's young generation, especially those who study and work at all levels (commune, district, province), and live in the central areas of the commune, no longer have the heavy religious beliefs like the generation of grandparents and parents, but are calm and composed, not worrying about preparing for death and organizing funerals for grandparents and parents. If grandparents and parents pass away, the family has the means to organize a funeral, otherwise, they leave it as a dry funeral. The traditional morality of "remembering the source when drinking water", "repaying gratitude" and filial piety to parents are fading in the market society.
Along with the regulations on implementing civilized lifestyle in weddings and funerals, many funeral rituals of the Nung Din people have also changed. The Nung Din people have made many improvements and modifications to many funeral rituals to suit the developing social environment such as: burying the deceased first and then holding the funeral.
To ensure environmental hygiene, in accordance with the new cultural policy of the Party and the State; remove some rituals, offerings, and prayers in the ceremony; combine the rituals: stone embankment and tomb repair; calling the soul to the ancestral altar with the burial ceremony; improve the quality of community dining activities in the funeral...
In addition, policies on education development, especially education in mountainous areas, have made the school education system increasingly popular among the people in general and the Nung Din people in particular. Many poverty reduction projects supporting education to increase access to basic education services for the poor and ethnic minorities have also been implemented, such as: Program 135 (Socio-economic development program for extremely disadvantaged communes in ethnic minority and mountainous areas); Policy on building and developing the system of boarding schools according to Circular 16/GDĐT-dated August 14, 1997 and Decision No. 49/QD-GDĐT dated August 25, 2008 of the Ministry of Education and Training identifying the spearhead in the career of ethnic minority and mountainous areas; The policy of admission to colleges, universities and vocational secondary schools is implemented according to Resolution 22/NQ-TW dated November 27, 1989 of the Politburo and Decision 72 of the Council of Ministers dated March 13, 1990; The policy of giving priority points to students taking university and college entrance exams is issued annually by the Ministry of Education and Training (in 2011, the Ministry of Education and Training dated March 16, 2011) as one of the policies to create preferential learning opportunities for students in regions with difficult socio-economic conditions, in order to create conditions for students to continue to college and university systems; The policy of supporting students from poor households to study in communes with special difficulties according to Decision 112/2007/QD-TTg supports services, improves and enhances people's lives. Including policies to support poor students in particularly difficult communes, contributing to attracting children of ethnic minorities to go to school; Project to support vocational training for rural workers according to Decision 1956/QD-TTg focusing on investing in facilities, vocational training equipment, developing a team of teachers and vocational training managers in ethnic and mountainous areas; Credit policy for students according to Decision 157/QD-TTg
The loan target is quite broad, including students from poor and near-poor households, mainly families from ethnic minority and mountainous areas;...
The objective of these projects is to ensure that educational services reach the poor and ethnic minorities in remote areas by providing resources and issuing educational policies to enhance learning opportunities such as tuition support, travel support, support for building schools, and boarding rooms at schools with the goal of one school per commune and one district. In addition to direct support from the education component, other components of these projects often have indirect impacts on educational outcomes through improving the living standards of households in policy areas.
As mentioned in Chapter II, the local knowledge system on child education of the Nung Din people includes contents such as moral education, lifestyle, behavior in the family, clan, ethnic group; education on labor production skills; education on spiritual and cultural values through cultural activities in the family and community such as funerals, weddings, festivals, etc. It can be seen that the economic environment as well as the cultural environment of the Nung Din people is the basis for the system of knowledge on child education to exist and develop. However, currently, due to the strong impact of many factors, that economic environment and cultural environment have gradually changed, leading to changes in the knowledge system on child education to suit the new environment.
Chapter 3 Summary:
After the renovation of the Party and State, Vietnam's socio-economy is developing strongly in all fields, which also affects all aspects of life of ethnic groups residing in Vietnam, including the Nung Din people in Lao Cai in general and in Tung Lau village (Muong Khuong town, Muong Khuong district) in particular.
The changes in the economic - cultural - social life of the ethnic group have caused strong impacts on the local knowledge system on child education of the Nung Din people here. The socio-economic development is the cause of the
changes in family economic life. The production economy with low economic efficiency, not meeting the spending needs of the family, leads to people here finding new ways to make a living by leaving the bamboo village, finding other non-agricultural jobs such as buying and selling, working for hire, ... in towns, cities. Since then, the local knowledge system on child education to serve the purpose of regenerating laborers for agricultural production in the family is no longer the main purpose. The school education system is increasingly valued, the Nung Din people here consider school as the path to a new life with other labor jobs with higher economic efficiency, meeting the financial needs of the family as well as improving the material economic life of the family. These reasons make local knowledge on child education no longer valued as before.
On the other hand, along with the general socio-economic development, there is an increasing cultural exchange and cultural contact between the Nung Din people and the Kinh people in towns and cities - the new working environment and cultural environment of the young generation of Nung Din people. This process of cultural exchange and contact affects the traditional culture of the ethnic group. Many traditional cultural values such as rituals and cultural practices are being lost, thereby losing the main contents of the local knowledge system of the Nung Din people to educate children.
Along with the economic - cultural - social development policies of the Party and the State, these causes have caused the most drastic changes, the first step is to break the concepts of beliefs and spirituality of the Nung Din ethnic group - the basis of customs and traditional cultural values of the whole ethnic group. Therefore, it can be seen that these impacts have initially shaken the local knowledge system on child education of the Nung Din people, along with the risk of the disappearance of a unique cultural identity of an ethnic minority group in modern times.
CONCLUDE
1. The Nung Din Lao Cai is one of eight branches of the Nung ethnic group in Vietnam, with the sixth largest population among the ethnic groups in Lao Cai province. The Nung Din Lao Cai reside in a large area with over 40 communes and towns; 148 villages, mainly concentrated in the districts of Muong Khuong, Bac Ha, Si Ma Cai, Bao Thang. The residential area of the Nung Din is often in the valleys of two areas: lowlands and highlands - where there are mountains, fertile fields; there are water sources for daily life and production, and convenient transportation routes for economic development. In the process of responding to the natural and social environment, the Nung Din have created a rich cultural and spiritual life with its own mark and identity. The continuation of these traditional cultural values of the Nung Din people is ensured by a system of knowledge about educating children - the inheritors of the bloodline as well as the culture of the ethnic group.
2. The local knowledge system on child education of the Nung Din people contains rich content and simple but effective methods.
In terms of content, Nung Din folk cultural knowledge addresses many issues such as moral education, lifestyle in the family and community (education about love for grandparents and parents; gratitude for the birth and upbringing of parents; affection between siblings in the family and clan; education about family life, etc.); education about the tradition of hard work through specific tasks from small household chores to farm work on the fields according to each age group and gender; education about spiritual and cultural values through family and community rituals, customs and practices, etc.
Regarding educational methods, the Nung Din people combine learning, playing and practicing the knowledge that has been imparted, from simple to complex tasks, according to the age and level of cognitive and physical development of children. Education by age and by gender is a method for children to develop harmoniously, in accordance with the development of their physical, mental and cognitive abilities.