The village community

Lang (village) is called XA (XA sometimes may include several Lang). XOM (Hamlet) is called THON (sometimes THON may include several XOM).

In XA, the clearest differentiation is the distinction between CHINH CU or NOI TICH (from or native) and NGU CU or Ngoai TICH (residents or external strain). Are originating from the village of strain, while residents from elsewhere to install. This distinction is very rigorous, originating all the rights, while residents have none: unable to enroll in GIAP, obligatio to live on the periphery of the village, unable to exercise care as menial jobs, despised by the natives: Daily crier... and pay the taxes and duties as well as meet with the requirements of public services.

Many authors make the distinction between native population and resident population as a typical example of discrimination, a misunderstanding of the human condition in feudal society.

This point of view has always been that by Support Our Troops in popular works, residents people are often described as spiritual and a keen intelligence. In reality, the distinction between native and non-native isn't a child of feudalism, but a product of the agricultural cultural mechanism. It's a way to ensure the stability of the villages. It tends to prevent people to abandon their villages to relocate and limit foreign facilities in the village. Any person whatsoever who leaves his place of birth, will be accepted anywhere, and risk of falling in an unenviable position of non-native. 

It also talks about the fact that the Vietnamese from generation to generation, is attached to his village, "that to cha dat" (paternal village encestrale earth), or "Black cat rau chon ron" (where his umbilical cord was cut and buried) as a special love for his birthplace. In reality, this is nothing but a consequence of this distinction between native and foreign, unconsciously felt need in this peasant stability where we dare not leave his village for fear of the fate of foreign residents. 

Today, this distinction no longer exists but this visceral attachemenr instead of his ancestors is still alive despite the opportunities given to everyone to leave his village to settle anywhere.

 The distinction between native and foreign residents as that an instrument of maintaining the stability of the villages still evident in the changing conditions of human condition to become origianire. To do this, the resident must satisfy two conditions first, have lived in this town for at least three generations and Second, have a minimum of real property such as land or rice fields. The first condition ensures a smooth integration into the social environment, and the second ensures the attachment to the land: land can not be carried as baggage inn. Population CHINH CU (native or native) in the village is shared e 5 categories:

* / Chuc Bag (dignitaries graduates), including the contest winners or distinguished by the king.

* / Chuc Dich (dignitary directors), including people with functions defined in the administrative base unit.

* / Lao (old), including all the old people of the village.

* / Dinh (assets), including men in the prime of life in years

* / Ti at (youngest) children of the village.




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