The Cultural Change in Culture of the Hmong Protestants in Northwest, Vietnam Today

World Journal of Social Sciences and Humanities, 2018, Vol. 4, No. 3, 146-153 Available online at http://pubs.sciepub.com/wjssh/4/3/2 Science and Education Publishing DOI:10.12691/wjssh-4-3-2 The Cultural Change in Culture of the Hmong Protestants in Northwest, Vietnam Today Le Van Loi * Department of Scientific Management, Ho Chi Minh National Academy of Politics, Hanoi, Vietnam *Corresponding author: Levanloinpa@yahoo.com Received October 05, 2018; Revised September 29, 2018; Accepted October 05, 2018 Abstract The development of Protestantism in Northwest Vietnam has changed many aspects of the socio-cultural life of a part of Hmong Protestants in particular and protestant ethnic minorities in the Northwest in general. The Hmong Protestants have changed their traditional customs as worshiping the gods, devils, offerings, healing as well as relationships of family, family line, community. Protestantism propagated and developed in the Hmong community in northwestern Vietnam has contributed to the eradication of many backward customs that have existed for thousands of generations, but on the other hand, it also disappeared many customs and practices of the Hmong people here. The existence and development of Protestantism in the Northwest has caused cultural change in many ways, in which the most obvious manifestation is the change of morality, lifestyle; family institution; relationships of family, ethnic groups, communities and customs, beliefs, festivals. Keywords: cultural change, Hmong protestants, Northwest in Vietnam Cite This Article: Le Van Loi, The Cultural Change in Culture of the Hmong Protestants in Northwest, Vietnam Today. World Journal of Social Sciences and Humanities, vol. 4, no. 3 (2018): 146-153. doi: 10.12691/wjssh-4-3-2. 1. Introduction Social life is always changing with time and space, and social and cultural change is the process of adding, adjusting and replacing value systems, patterns of life organization, and ways of solving social relations of the community. That change is influenced by a variety of factors and can happen slowly, but there may also be a mutation due to the effect of objective factors. Cultural change may be positive, but may also deteriorate, even breaking a fine tradition or breaking down the underlying value chain based on the core values of Truthfulness - Benevolence - Aesthetics values. The development of Protestantism and the conversion of religious beliefs of some ethnic minorities have changed the socio-cultural factors of a part of believers and ethnic minorities in the Northwest of Vietnam in general. Protestantism propagated in the North West on the one hand has contributed to eradicate many backward customs existed for thousands of years, on the other hand is also a factor to disappear many customs and good customs of the ethnic minorities. The existence and development of Protestantism in the Northwest has caused a great "disturbance" to all aspects of ethnic minority life, especially cultural life. Many studies on the cultural change in Vietnam from various angles and analyzed the advantages and disadvantages of Vietnamese culture in the process of cultural change. Le Hong Ly in Overview of Cultural change trends in Vietnam in the first decade of the 21st century (2001-2010) and the forecast for the next decade (2011-2020), has analyzed the trends of cultural change in the world and assessed the cultural change of Vietnam in the early 21st century. It then predicting the development trend, cultural change of Vietnam in the next decade [1]. Mai Van Hai, Pham Viet Dung in the Article Changing Trend in Culture and Lifestyle in Vietnam, has analyzed the changing trends in culture and lifestyles in Vietnam with all varied and lively expressions. At the same time, the authors have clarified the causes and factors affecting cultural change that are due to the impact of market economy, industrial civilization, changes of environment, transition from traditional social structure to more modern social structure. The authors affirmed that the changes in culture and lifestyle in Vietnam reflected in five areas: the change of everyone associated with the change of family, the changes in the age structure in the life cycle, the change in the neighborhood relations, the change in the consumer culture and the tendency to change values, the philosophy of life of individuals and social groups... [2]. In the study of Cultural change trends in rural and urban Vietnam in the first decade of the 21st century (2001-2010), Nguyen Thi Phuong Cham, Truong Thi Minh Hang studied the changing trends in cultural life in rural and urban Vietnam under the combined effect of various factors. The authors have analyzed the context of the rural culture, the socio-economic context of Vietnam, and has shown the manifestations and trends of change that are manifested through lifestyles, religious beliefs, culture and art [3]. When studying Factors influencing Vietnam's

147 World Journal of Social Sciences and Humanities cultural change in the first decade of the 21st century (2001-2010), the author Do Lan Phuong has shown the factors that influence the cultural change of Vietnam in many aspects: socio-economic development, traditional cultural revival, religious activities, mass media development, international cultural exchange. From there, the author has discovered the cause of Vietnamese cultural change during this period [4]. When studying Customary law, customs and change in Vietnamese ethnic minorities, Ngo Duc Thinh has analyzed some of the basic characteristics, values and roles of customary law in the lives of ethnic minorities in order to see the transformation of customary law and its adaptability to the modern society [5]. Le Sy Giao in Cultural Change of Tay-Thai Vietnamese People along the Red River in the Context of Globalization has studied the cultural change of a part of the population under the influence of process of industrialization, modernization and globalization. The author affirmed: In traditional cultural values expressing ethnic identity, the values of material culture are most typical; The cultural values that existed for thousands of years are changing with increasing speed. The author also points to the specific changes in the cultural life of the Thai-Tay people along the Red River in the Context of Globalization [6]. Hoang Ha in Cultural Change in Ethnic Minority Resettlement Areas in the Northwest stated that: the great changes in the process of restructure the production in the direction of industrialization and modernization, development of the socialist-oriented market economy, opening up, exchanging and integrating into the international economy is also impacting deeply and comprehensively on cultural activities and cultural identity of each ethnic group" and changes many aspects of cultural life such as changes in the space of village and the location of the village; changes the population structure in the region; changes in the way of organizing and managing community life; transforming indigenous knowledge and space of cultural progression; changes in the way of life of ethnic minorities in resettlement areas; abnormally changes in religious life; the "break" between generations in preserving cultural values. The author said that "when the reservoir area is flooded, the environment for producing and cultivating cultural values of ethnic minorities is no longer available," communities living in the area must relocate to resettlement areas, where is very strange to the people having great influence in the cultural life, habits of living, spiritual life of the people. Some traditional cultures are easily lost and deformed, leading to gradual change and creating regional variation in ethnic minorities [7]. Nguyen Thi Thanh Nga in Some basic issues of the ethnic groups in the Northwest have mentioned the change of religion and belief of people in the northwestern region by examining the transformation of Thai and Hmong ethnic groups with some specific contents such as traditional beliefs of Hmong people with ancestor worship; New Year celebrations, wedding ceremonies; Shamanism of the Hmong people; the phenomenon of the king's proclamation of the Hmong people; the transition from traditional faith to Protestantism. The author affirmed that the problem of traditional religion conversion of the Northwestern ethnic groups only focuses on the Hmong people, while the Thai people have sparse variations, such as Christianity, but not much Buddhism [8]. Protestantism has been present in Vietnam since the late nineteenth century, and so far there have been many studies on Protestantism in general and Protestantism in Northwest Vietnam in particular. Studies have provided a comprehensive picture of Protestantism in Vietnam, the development of Protestantism, and conversion of religious beliefs of some ethnic minorities changing many cultural elements of some believers and ethnic minorities in the Northwest of Vietnam. In the doctoral thesis History of the Vietnamese Protestant Church (1911-1965), the pastor Le Hoang Phu outlined the history of the introduction and development of Vietnamese Protestantism until 1965. The author provides full and detailed historical events and periods of Protestantism in Vietnam, the ups and downs of the missionary process and the results achieved by the Vietnamese Protestant Church. However, the author limited the research subject of the Protestant Church of Vietnam, and other Protestant churches and denominations were not mentioned, and the time was limited to 1965 [9]. The book 41 years of service to the Vietnamese Protestant Church by the missionary I. R. Stebbins is the memoir of one of the foremost missionaries bringing the Protestantism to spread in Vietnam. In this memoir, the missionary Stebbins recorded the first months of the founding of the Vietnamese Protestant Church, the difficulties and challenges that the Church experienced in nearly half a century of his life and mission in Vietnam [10]. The author Nguyen Xuan Hung in About the origin and appearance of Protestantism in Vietnam said that: It was not until 1911, when the missionaries of the Christian and Missionary Union (CMA) set up a missionary office, that the mission of the Vietnamese was begun and by the early 1930s the name Protestantism was popularized and became a universal name. Today, the name of Protestantism has become a popular personal name in Vietnam [11]. Do Quang Hung in Ho Chi Minh and Protestantism have shown the role of laying the foundations of French Protestantism in the missionary process into Vietnam, the ideas and views of President Ho Chi Minh on Protestantism and Protestantism mission in Vietnam [12]. In the article Protestantism in Northeast Asia: Scenarios for resolving conflicts with indigenous cultures, the author gives an overview of missionary process: The Protestantism missionary center was transformed from Europe at the end of the 17th century into the United States in the twentieth century, resulting in changes in missionary character, structure and distribution of believers; the the conflicts of Protestantism with Northeast Asian cultures and conflict resolution scenarios [13]. In Thang Long - Hanoi Religious life, the author presents the formation of the community of Protestants in Hanoi and the characteristics of this community. From there, the author shows the political, social, living and lifestyle contexts of the Protestant in the North in general and Hanoi in particular [14]. Nguyen Thanh Xuan Initially seeking out Protestantism in the world and in Vietnam and Protestantism in Vietnam has outlined the birth and development of Protestantism in the world; the doctrines, laws, rites, ecclesiastical organizations, the similarities and differences between the Protestantism and Catholicism. On

World Journal of Social Sciences and Humanities 148 this basis, the author presents the process of introducing and developing Protestantism in Vietnam [15]. The article Relationship between the Vietnamese State and the current Protestant organizations by the author Nguyen Hong Duong has analyzed the uniqueness of missionary history and the specificity of the diversity of Protestant organization in Vietnam, clarifying the relationship between the Vietnamese State and the Protestant organizations characterized by the way and policies of the Party and State of Vietnam and Protestantism [16]. Hoang Van Chung in Evangelizing Post - Vietnam innovation: The Rise of Protestantism and the State s Response through study of Protestantism in Vietnam has confirmed that Protestantism in Vietnam has a shorter history than that of Catholics but has grown rapidly and is associated with the people of the Ethnic minorities in upland areas. In the article, the author outlines the history of the evangelization, the development of Protestantism in Vietnam. The author asserts: In post - Vietnam innovation, the expansion of Protestantism reflects, on the one hand, the struggle for success in the market economy and, on the other, the desire to escape from a marginal status. In the broader context, Protestantism has found its niche in the intersection between religious revivalism, Communism and capitalism. Protestantism in Vietnam will continue to grow in scope and influence [17]. Chu Van Tuan in Religious Transformation in Vietnam in the Context of International Integration has studied the changes of religion in religious life in Vietnam before the impact of globalization and international integration. The author affirms: Religious transformation in Vietnam under the context of international integration is an inevitable phenomenon in the historical and social evolution. In the one hand, the changes contribute a part into supplementing and adopting new values as well as filtering out inappropriate values, improving the vitality and competitiveness for religions. On the other hand, they may lead to negative social changes and even result in social complications, contradictions, and conflicts [18]. Thereby, the author has raised some issues about the preservation of Vietnamese traditional cultural values and special religious values. In addition, many scientific workshops on Protestantism in Vietnam such as: Process of evangelization and the development of Protestantism in Vietnam from 1911 to 1975, held in 2010, mentioned many aspects of Protestantism in the process of introduction and development in Vietnam from its introduction to 1975. The Conference Protestantism in Vietnam during the period of 1976 2011 was held in June 2011, mentioned many issues of Protestantism in the process of 100 years of existence and development in Vietnam. The Conference Protestantism with Vietnamese culture held on November 28, 2012, mentioned issues such as cultural conflict when Evangeline Protestantism in Vietnam; Protestantism in Vietnam with the integration of culture, etc. Research on the culture of the Hmong people and the cultural change of the Hmong Protestants in Northwest Vietnam, the researchers affirm the traditional cultural values of the Hmong people, the transformation or change of traditional beliefs in the cultural life of the Hmong originates from the interior and the influence of Protestantism. Ngo Thi Thanh Tam in the article Protestant conversion and social conflict: The case of the Hmong in contemporary Vietnam mentioned the issue of Protestantism in the Hmong community in Vietnam and stated that: To sum up, in the process of establishing their church and new community, the Hmong converts in Vietnam have been trying to connect to the rest of world [19]. In the article Ethnic and Transnational Dimensions of Recent Protestant Conversion among the Hmong in Northern Vietnam, Ngo Thi Thanh Tam has studied the conversion of Protestantism in the Hmong community in Vietnam [20]. Nguyen Khac Duc in Protestantism in the Hmong and Dao ethnic minorities in the northern mountainous provinces of Vietnam has shown the cause of development, the extent of the influence of Protestantism in the lives of the people and the characteristics and trend of the Protestant movement in the northern mountainous region of Vietnam [21]. Nguyen Van Minh and Ho Ly Giang in A number of practical issues of Protestantism of ethnic minorities in the Northwest today have introduced the Protestant situation in the Northwest. The authors point out the causes and effects of Protestantism development on the field of economic development and the influence of socio-cultural life in the Northwest [22]. The Nguyen Van Thang in the Book Keeping the "old argument" or following to the "new argument", the nature of the different ways of Hmong people reaction in Vietnam with the Protestant influence has mentioned traditional Hmong beliefs, the role of traditional beliefs in Hmong society and culture; the changing course of the Hmong Protestants and the positive and negative effects of Protestant change on culture, economy, society, security and defense in the border region. The author also points to the nature of the change from traditional faith to Protestantism of the Hmong people [23]. In the book Traditional and modern spiritual culture of the Hmong people in Vietnam, Vuong Duy Quang presented the reasons and nature of a part of the Hmong Protestants and the impacts on Hmong community, culture and society. In particular, the author has pointed out the changes in the spiritual culture of the Hmong people in the mountainous provinces of northern Vietnam. The author said that: Whether in the past or present, the conversion of the Hmong has shown that this ethnic group has been experiencing the most radical changes in its culture and religion. The acceptance of Christianity by the Hmong people over the past century has shown that a part of the community seeks to change lives to feel freedom through real conversion, etc. Damage in the relationship between the converts and the non- converts is inevitable because both sides give their faith in orthodoxy [[24]; 269]. The author Thao Xuan Sung in the book Hmong ethnic group in Son La with solving the issue of religious beliefs today has mentioned the cause, the penetration and the development of Protestantism into the lives of the Hmong people in this locality. From there, the author outlined a number of methods and solutions to problems of belief and religion in the Hmong ethnic in this locality [25]. In the article Hmong belief transformation - reality and concern, the author Kieu Trung Son has pointed out the causes and the traditional belief conversion of the Hmong people. The author analyzes the backward traditional beliefs of the Hmong people and makes the moves to modify some backward elements in the Hmong faith [26].

149 World Journal of Social Sciences and Humanities 2. Content In recent decades, Protestantism has developed strongly in the mountainous provinces in general and in the northwestern region of Vietnam in particular. According to statistics by the Government Committee for Religious Affairs until March 2015, the number of the ethnic minority protestants in the Northwest was 115,822 people (Lao Cai province has 26,502 people, Yen Bai province has 1,139 people, Dien Bien province has 53,017 people, Lai Chau province has 22,476 people and Son La province has 12,728 people) and the number of ethnic minority Protestants in the Northern mountainous region is 181,615 and the number of Protestants in this area continues to increase [[20]; 100]. The rapid development of Protestantism in the North West has had a great impact on many aspects of the socio-cultural life of the Hmong people in the region, leading to the disturbance and cultural change in many aspects such as: Change in the concept of morality, lifestyle; changes in family institutions; transformation of family line, people, community relations; change in customs and habits. Cultural change has had a positive impact on the lives of the Hmong people but at the same time poses many challenges for preserving the cultural identity of this ethnic group in northwestern Vietnam. 2.1. Change of Morality, Lifestyle In the traditional society of Hmong ethnic people, traditional norms and ethical values are always emphasized through the conventions of the family lines and villages. Each member of the family line and community has a sense of self-consciousness and strict compliance with the convention set. When Protestantism was introduced into the Hmong community, many norms, moral values and lifestyles of the Hmong changed. Through the system of quite complex and diverse commandments and prohibitions, the Protestant ethics have regulated the perception and behavior of religious people in relationships of family, family line, village, community and society. For example, in the traditional conception of the Hmong people, only the brothers in the same family line love each other wholeheartedly, living to die for each other and can die in each other's house. With the coming of the Protestant religion, this moral standard has changed. Protestants believe that if being brothers, they are children of God, must love one another with all their heart, regardless of their lineage. The result of our poll of 2296 Hmong Protestants in the North West in 2017 shows that most of the followers think that if being brothers, they are children of God, must love one another with all their heart, regardless of their lineage. With the survey question: Do you agree with the view that all religious people, regardless of their surname, are brothers, are responsible for caring for each other and can die in the homes of each other?, The result is that the majority of Hmong Protestants agree with 1752 people accounted for 76.3% and 544 people disagrees with 23.7% [27]. Protestant ethics advise people to practice progress such as fidelity to the parents, not murdering, not committing adultery, not stealing, not giving false testimony, not spousal loving other people, not desiring false wealth, not addicting, smoking, alcohol, gambling; food hygiene, when being sick, must take medicine; saving, devoting to work, family and social orientation, openness and democracy, highlighting the individual's role in the community, etc. These religious instructions have altered some of the Hmong views, moral norms and lifestyles. The presence of Protestantism, along with its teachings, rituals and rules, has changed the way to do activities, live and behavior in the daily lives in religious areas. According to the survey, 92.6% of the Hmong Protestants thinks that Protestantism plays an important role in moral education for humans and only 7.4% believe it is not important [27]. From the belief in the polytheistic world, the Hmong people turned to belief in God. This change in worldview has led to many changes in lifestyle of the people. When Protestantism was introduced into the Hmong community, it changed some of the old beliefs, customs and habits that are no longer suitable for civilized life. The Hmong Protestants are liberated from the constraints of costly and annoying rituals and abstinence, gradually forming in a new way of life. In fact, in villages, many Hmong people follow Protestantism, the way of living has many progressive aspects such as: living, sanitation, housing area and drinking water, roads accessing to the villages are cleaned up, the backward customs are reduced, the village boys do not drink alcohol, do not smoke, family warm, the holidays do not organize costly parties that generates wasted. According to the survey data, 73.5% of the Hmong people interviewed said that when they joined the Protestant Church they learned how to keep their personal and family hygiene [27]. It can be said that Protestantism is a motivator for the people to abandon heavy customs and backward customs, thus contributing to the progressive lifestyle. Previously, living and exchanging activities of the Hmong people is closed within the family, village, since the introduction of Protestantism, the exchange of the Hmong people with the same religious people is expanded to outside the village. In addition to performing rituals, when focusing on religious activities, the believers also receive the social and scientific knowledge from the missionaries. In addition, the place of religious activities is also a place for believers to expand exchanges with other believers, through which they can learn and enhance mutual understanding. Protestantism to the Hmong community has conveyed the civilized elements of progressive thought and culture to a part of the masses, encouraging the children to go to school, creating a sense of acceptance of knowledge on active husbandry, cultivation, business and trade for socio-economic development, made a natural, self-sufficient production, based on a primitive production that is gradually broken down. According to Protestantism, the Hmong people are committed to the fulfillment of God's commandments, making their lives more harmonious, and family members live more responsibly. Relationships between husband and wife become more equal, alcohol drinking, gambling, and smoking are limited. Survey data show that 76.0% of Hmong Protestants believe that Protestantism plays an important role in young people's lifestyles. Thus, as Protestantism infiltrated the Hmong community, the ethics and lifestyle of the Hmong have made certain changes in a positive direction. Older habits of daily living

World Journal of Social Sciences and Humanities 150 such as alcohol, gambling, gender inequality, domestic violence, or unhealthy eating habits are gradually limited. Protestantism has brought a new spiritual foundation, forming a more advanced way of life in a part of the Hmong people, meeting the needs of people in the context of modern society. 2.2. Transformation of Family Institution, Marriage and Family Line Relations The Hmong people are under subordinate social institution with the basic social structure of their families, family lines and villages. Generally, each family has two or three generations living together, in particular having three or four generations with many couples living together. In the traditional view of the Hmong, the role of the man is always emphasized. Men are active in marriage and choice of partner, and women are passive. The Hmong empowerment society attaches great importance to the interests of the man in the family, then to the interests of the family and then to the interests of the women. In the traditional Hmong family, the husband and son decide on important work, the role of the wife, the woman is very fuzzy, the position of women is less respected and often has psychological resignation. When being not got married, the Hmong woman, though loved, still has no value as the man. When marrying, accepting an "enter the door" ceremony and becoming the ghost of the husband's family, the woman must be completely submissive to the husband's family, not allowed to leave her husband's house for any reason. Hmong customs stipulate strict regulations for women. It can be said that, compared to men, Hmong women are inferior status, they have no right to decide the work of the family as well as participate in the work of society and the community. However, the faithfulness of the couple is a value appreciated in the Hmong tradition. Kinship relationship is also a very important relationship in the Hmong community. The Hmong family is a selfgoverned social unit with customary laws that define the responsibilities and rights of each member. Hmong family lines settled into villages. Each village has one to three families with several dozen families. The Hmong village community relationship is the relationship between members of the same lineage and between the family lines. Villages have common conventions built on the laws of the family line. The village head is an important person, who maintains customs, practices, is a spokesman, sanctioned and reconciled in the community. When there is important work, people often come to seek the opinion of the village elder. The traditional behavior of the Hmong is also based on the traditions and customs of the family. While Protestantism was rooted in the Hmong community, the Hmong Protestants family, community, and village relations had great variations. Namely: - Transformation of position, roles of men and women in the family Due to the impact of Protestant ethics, the distance and disparity of status of men and women in the family has been somewhat narrowed. In the Hmong Protestant community, women have somehow asserted their place in the family and society, involved in deciding the work of the family and community, admitted by family and community. Marriage and the spousal relationship of the Hmong Protestants have changed certain compared to traditional marriage and the spousal relationship of the Hmong. Relationships between husband and wife remain the core values of loving faithfulness, but at the same time respecting gender equality and the position and role of women in the family. - Transformation of the role of the head of household in the performance of religious rites In the tradition of the Hmong community, the head of a family (man) plays a very important role, being the head, managing all the activities of a family from economic aspect to religious rites. But since Protestantism has entered the Hmong community, this role has changed dramatically. According to a survey conducted by Vu Van Hau in 2015 in northern mountainous provinces, Hmong families do not follow the Protestantism, when the family has funeral, the head of the family (man) presiding over the funeral occupied 76.8% and the family line head presiding over the funeral occupied 22.5%. With protestant Hmong families, the funeral head is the head of the religious group, accounting for 94.6% [27]. This shows a clear difference in the role of the head of the family according to traditional beliefs and Hmong followers of Protestantism. - Transformation of the role of head of family line, village head, village elder The role and role of the family line are greatly reduced, especially the role of the family line head. The influence and power of the family line head are gradually weakening, no longer dominating the life of the family line community, instead the position of the God, the pastor, the leader. The followers of the family line did not appreciate the role of the family line and did not obey the instructions of the family line head in carrying out traditional religious rituals. With the decrease in the role of the family line head, the cohesive relationships within the Hmong family lines also changed dramatically, with the distinction between Protestants and non-protestants. The Hmong Protestant groups, the rules of the family line's conduct were disrupted, causing conflicts with other non- Protestants in the family line. Protestants will be separated from the family line because they no longer follow the moral standards and codes of conduct of the family line. The belief of the Hmong community following Protestantism in the North West about the role of the most important person in the village also has a great change. In traditional society, in addition to the head of the family line, the village head and village elders are also influential people and play a very important role in the Hmong village. But now the concept has changed considerably. According to our survey, with the question Who is the most important person in the village? to 2296 Protestants, the results are as follows: 1859 Protestants believed that they are the pastor / team leader accounting for 81%; 221 Protestants believed that they are village elders accounting for 9.6% and 216 Protestants believed that they are village head accounting for 9.4% [27]. This suggests that for the Hmong Protestant communities, the role of village elder, village head has declined dramatically. Due to differences in faith and the practice of religious rituals, the Protestants gradually separated themselves

151 World Journal of Social Sciences and Humanities from the traditional community, forming new communities interwoven by faith in God. If the most important sign that the members of the Hmong traditional family line recognize each other is their same family line (in the broad sense) is the "same ghost" element, and this is also the most important factor that creates the bond between the members of the family line, with the Protestants, faith in God is also the most important factor that helps them to connect with each other, creating community cohesion. Those who have a common belief in God create cohesive relationships in a broad community beyond the family lines and villages. There is always mutual support between them both physically and mentally. However, the actual survey also shows that the relationship between Protestants and non-protestants is no longer cohesive. Between the religious and the nonreligious, although there is a certain level of harmony, the level of communication and intimacy between the two communities is still limited. This is due to differences in lifestyle and behavior of two community groups governed by the difference of religious beliefs. The Hmong Protestants are less likely to communicate with Hmong followers of traditional beliefs. They are also less likely to attend events and chores of the traditional community, specially attend meals, traditional religious rituals of the family line and community. The level of mutual interest, support, help materially and spiritually among the Protestants and non-protestants in the same family line, village, especially on the holidays, New Year, wedding is also less than those of the same religious people. 67.7% of the Hmong Protestants surveyed said that the relationships in the village change after a part of the Hmong people follows to Protestantism; 2.1% said that they do not change and 30.2% had no opinion [27]. At present, although the disagreements between the two communities are not as harsh as when Protestantism is introduced, the above conflicts are mistrustful in many Hmong family lines and villages in the North West. Our survey shows that 72.0% of the Protestants believe, there is a discrimination between religious and non-religious in the family line, 28% said no discrimination [27]. 2.3. Change of Customs and Habits Ethnic minority people in the North West have a lot of customs and habits, especially in religious and spiritual activities. Ethnic minority people in this area mostly follow the polytheistic religion, worshiping many different gods, especially the belief in the existence of the soul in the form of worship such as worshiping God - the god of supreme power; worshiping the ancestors soul; the village ghost, natural gods such as water gods (water source management), forest gods, etc. These objects are believed by the great majority of ethnic minorities and practiced seriously ritual sacrifices as well as taboos related to worship objects. The worship of various gods also forms the belief in the community of ethnic minorities in a class of people capable of communicating with the gods thus forming a class of practicing the Rituals of belief, that are the worshipers. With the Hmong community, the majority still hold traditional religious activities, they still have faith in some sacred objects, still practice ancestor worship, still set up ancestral altars, still hold rituals giving birth, marrying, building houses, funeral ritual tradition. Although these traditional ceremonies have changed dramatically, in many places the cumbersome procedures of birth, marriage and funeral ceremonies have been maintained. With a part Hmong Protestants, most of them have renounced all ritual sacrifices according to traditional beliefs, practicing only Protestant rituals. The old rituals and customs, habits that are outdated and superstitious are discarded. Wedding customs also have significant changes. It is still the steps of the matchmaking, affiance and wedding are same to that of the Hmong tradition, but if in the above steps of the traditional Hmong people, the role of matchmaker is very important, in the marriage of the Protestants, the role of matchmaker is replaced by the role of the church representative or the representative of the group. The traditional Hmong wedding is usually celebrated by the head of the family line, while the wedding of Hmong Protestants is usually celebrated by the pastor / head of the group. If the wedding of the traditional Hmong people, on the wedding day, must worship ghost ancestors, house ghosts, there is syrinx dancing, the wedding of Hmong Protestants has no ghost offerings, only singing hymns and read the blessing by the religious representative. Traditional Hmong funeral is usually held from 3 days to 5 days. When a member of the family dies, the brothers in the family line voluntarily bring alcohol, rice, pigs, food, etc. to manage the funeral with the owner of the funeral and during the process of funeral for the dead; the owner must organize a wine-drinking party. When Protestantism was introduced into the Hmong community, the practices of the mourners have varied greatly. In the view of the Protestant Church, when dying the soul of the dead will enter heaven, enter the world of God so the funeral rituals of the faithful also differ greatly from the traditional funeral ritual. The funeral of the Protestant did not perform traditional rituals such as rituals, trumpets, and demonic evictions; No longer have to take the coffin of the dead from the house out to be a ghost; No need for rituals for three days, worshiping ghosts, dry ghosts, ghosts, no long-term eating and dining on the beach as traditional funeral. According to our survey, 76.8% of Hmong follow the religion that Protestantism has a very important influence on their funerals; 22.1% said that the impact was important and only 1.1% said it was not important [27]. On the holidays, at weddings, and in funerals, following the traditions, the Hmong people often invite each other to drink wine and drink a lot to show their hospitality, but as the Protestantism evolves into Hmong community, this practice also changed significantly. According to the doctrine and canons of the Protestantism, the believers are forbidden to drink alcohol, so most Hmong Protestants also renounced their drinking habits during the traditional holidays. Thus, many traditional customs and practices of the Hmong people have undergone a change under the influence of Protestantism. Many backward practices are no longer suitable such as sickness, childbirth must invite the master to organize the rituals, long-term funeral, etc., have been greatly reduced. However, besides, customs with bold traditional cultural values such as the worship of ancestors are gradually lost.

World Journal of Social Sciences and Humanities 152 2.4. Transformation of Beliefs, Religions and Festivals - Transformation of beliefs and religions The traditional beliefs of ethnic minorities are polytheism. Ethnic minorities worship many kinds of ghosts: house ghost, ancestor ghost, door ghosts, kitchen ghosts, column ghosts, room ghosts, etc. Besides lifecycle belief system with many cumbersome and complex rituals. Since the rise of Protestantism in the Hmong community, the belief and practice of religious rituals and religious practices have changed considerably. The shift from the polytheistic faith and worship to the monotheistic faith and worship (Jesus) has transformed the cosmopolitan and human world, leading to a change in the practice of religious rites of the Hmong people. In the traditional view of the Hmong people, the universe has two worlds coexisting: the heavenly world and the earthly world. When a person dies, to his or her soul is closely related to his or her ancestors. Thus, ancestor worship is one of the traditional Hmong traditions. This belief contributed to the association of the family line members through the practice of ritual sacrifices. In addition to worshiping ancestors, the Hmong people worship the god of the community, the family line, and many other rituals related to the cycle of life. All these rituals are the glue that binds all members of the family, family line, and community. When moving on to worship Jesus, people did not practice traditional religious rituals but switched to practice worshiping God in a particular way, in contrast to worshiping according to traditional beliefs. With the concept that the soul of the dead will return to God, protected by God, so most Hmong Protestants have left the worship of ancestors, the worship of ghosts instead of praying under religious ritual. When abandoning the traditional beliefs, the religious activities of people have a great change in terms of time, space, place, way of living. On the level of belief, there is a fairly large number of Hmong people claims that they are Protestants, but do not understand doctrines, Scripture, even know nothing about their faith. Most Hmong Protestants are propagandized, advocated by their relatives or acquaintances who listen to the radio. In some places, following the religion as a movement, seeing others or their relatives follow, they follow. They follow because of the economic benefits (reducing the burden of obsolete customs, taught not to argue with each other, do not adultery, do not drink alcohol, smoke, etc.). The conversion from multiethnic belief to the religious belief (Protestantism) not only lose the functions of traditional beliefs, especially the ritual worship, the way of performing rituals, including the music instruments in ritual also change. - Transformation in traditional festivals The Hmong people have many traditional festivals such as Thanksgiving (expressing gratitude to ancestors, died parents in the family usually held at the beginning of the year); Nao Cong ritual (convention to implement together the general regulations assigned by the local community (held in January); Nao Song ritual (convention to implement together the assigned general regulations assigned by the local community (held in February or March of lunar calendar), God worshiping ritual (ghost), the village - the gods protect and help the villagers to do business. Gau Tao Festival (The household head prays the community to have a good season, boys and girls can make a couple, held in January). The festival is an opportunity for the Hmong community to rest and exchange after hard working days. The festival of the Hmong people contains many unique cultural values. However, traditional Hmong festivals are usually held with rather cumbersome and expensive rituals. Since Protestantism was introduced, most Hmong Protestant communities who did not participate in traditional festivals of the nation. According to our survey, 55.7% of Hmong Protestants attend religious festivals and only 6.1% participate in national festivals, 38.2% participate both religious and national festivals [27]. It is noteworthy that although they are not enthusiastic about the traditional festivals of the nation, the Hmong Protestants are excited about religious holidays such as Easter, Christmas, etc. It proves that some traditional festivals of the Hmong people are no longer attractive and there are inappropriate points which do not meet the needs of a part of Hmong people in modern society. With the question: Do you support playing flute, dancing, throwing wooden ball and kicking shuttlecock in the traditional festivals of the nation, we achieved the following results: 80.4% of respondents agreed to support; 19.6% did not support it [27]. This shows that the fact that many Hmong people after joining the Protestant Church did not participate in festivals and ritual sacrifices of the family and community, but there is still a large part of them still want to support traditional cultural activities in national festivals. It shows that, while a part of the Hmong in the Northwest is enthusiastically embracing the Protestantism and the culture that Protestantism brings, they do not want to break with tradition in the depths of their minds but still want to retain the cultural values of their own nation. 3. Conclusion Since the 80s of the last century, for various reasons, Protestantism began to infiltrate and take root in ethnic minority areas in the Northwest. Over the past 30 years of development, Protestantism has affirmed its position in religious life of the Hmong community and became an undeniable social entity in the North West. During its process of existence and development, Protestantism has established its cultural value system in the spiritual life of the H'mong religion. The impact of Protestantism has helped to eradicate many of the obsolete customs that have persisted in the cultural life of the Hmong people, but on the other hand posed challenges for preserving culture identity of the Hmong people. It would require that Protestant organizations actively integrate further into the new national traditional culture that could have a harmonious development, positively contributing to the socio-economic development of the North West. With the managers, together with the preservation and promotion of the traditional cultural identity of the Hmong people, it is necessary to promote the culture and good way of life of the Protestants; Encourage and promote the positive relationship between the Hmong traditional culture and

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