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Princess Maha Chakri Sirindhorn Anthropology Centre
Ethnic Groups Research Database |
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Record |
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Subject |
Manui, Kertu, adaptation, community, locality, permanent agriculture, Vietnam |
Author |
Ngo Thi Phuong Anh |
Title |
Local Adaptive Responses to Sedentarization Program : A Case Study of Houng Nguyen Commune, a Luoi District, Thua Thien Hue Province, Vietnam |
Document Type |
Thesis |
Original Language of Text |
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Ethnic Identity |
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Language and Linguistic Affiliations |
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Location of
Documents |
Princess Maha Chakri Sirindhorn Anthropolgy CenterLibrary |
Total Pages |
143 |
Year |
2005 |
Source |
Faculty of Graduate Studies, Chiang Mai University |
Abstract |
The government issued a development policy in mountainous areas where 50 ethnic groups resided with the aims to eradicate poverty, develop life quality of the ethnic groups and protect the environment. The permanent agriculture plan according to the 38/cp policy dated March 12, 1968 was intended for the ethnic groups to know and practice crop rotation. They did not have to relocate for cultivation and could live and practice the crop rotation permanently, which could result in the development of creative living conditions and a better environment. It was a sustainable form of development for the ethnic groups in the mountains of Vietnam. On the one hand, the development enabled the Kertou Community to access new agricultural practices, with better use of technology, social services and to develop a new lifestyle. On the other hand, the Kertou were deprived of the rights to practice a traditional lifestyle, use natural resources, maintain beliefs, traditions, rituals, and wisdom. This denial of traditional practices has been due to restrictions of new environmental contexts. Practices of their beliefs and rituals could not be conducted freely like before, obliging them to make an adaptation. The process of constructing "a new house" expressed their attempt to maintain their identity in connection with their new lifestyles, social activities and culture in combination with real experiences or traditonal wisdom and traditions. This was to maintain their food security and life. However, they still maintained the identity that expressed their potential to control social certain aspects through negotiation with state power (pp. 140-141).
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