Transformation of social roles in traditional craftsmanship villages in modern Vietnam

Bui Viet Hoang ORCID: 0000-0002-3990-4467 PhD in Sociology Lecturer, Thu Dau Mot University, Vietnam; Postgraduate Student, Department of Sociology and Political Science, Volgograd State University 400062, Russia, Volgogradskaya oblast' oblast', g. Volgograd, ul. Pr. Universitetskii, 100, of. of. 2-20 B buihoangviet911@gmail.com Other publications by this author

IntroductionTraditional craft villages are a social form that has existed in Vietnamese society from the past to the present, based on a community in which the products of craft villages are created, produced by artisans, associated with wholesale enterprises, sold by business institutions and associations of craft villages.

These important parts contribute to the complete organization of the craft village. According to the theory of functional structure (Robert Nisbet, Auguste Comte, Herbert Spencer, Emile Durkheim, Talcott Parson), when the structure of the community of a craft village changes under the influence of modern urban life, functions are expressed through the social role of the groups that make up the craft village, it is necessary to change compared to what it was before. At the level of handicraft villages, we see that traditional handicraft villages with handicrafts are an integral part of the socio-economic development of the peoples of the world. Handmade products are an expression of culture, customs and beliefs. The skills and knowledge needed to create crafts are passed down from generation to generation. Thus, professions are a continuum and accumulate meanings associated with material culture (Lucy Smith, 1981). Initially, these products were intended only to meet the individual needs of each family. As these handicrafts became more and more, they were brought to the market for exchange and sale, thereby forming an official profession called traditional crafts (Truong Hoang Truong, 2012). Traditional craft villages are places where people of the same profession live together, creating jobs and income together (Pham Kong Song, 2004). In other words, the solid foundation of a craft village is a collective effort to ensure economic development while preserving national identity, socio–cultural identity and local characteristics. At the level of handicraft village communities, such as associations of handicraft villages and trade enterprises selling products of handicraft villages, we can see that this handicraft village has made a significant contribution to the socio-economic development of associations of each region, each country. In many developing countries, crafts create employment opportunities for disadvantaged groups (Vincent Cable, Ann Weston and L. S. Jam, 1986). Handicraft villages make a positive contribution to the economic and social development of rural areas. In 2003, artisan villages produced $8.1 billion worth of products, and income from these activities increased (Truong Minh Yen, 2004). In recent years, private enterprises and handicraft villages have been developing rapidly, providing 68% of the value of industrial products in rural areas and 32% of industrial products in rural areas by individual farms (Mai Thoi, Hoang Ngoc Hoa, Wu Van Phuc, 2003). These craft villages are also a contributing factor to the gradual reduction of the gap between urban and rural areas. Due to the high income, artisan villages have invested in the construction of many technical infrastructures for production and living. Public facilities such as electricity, roads, schools and medical facilities are more spacious (Duong Ba Phuong, 1999). At the level of persons participating in the functional structure of the craft village, we see that the importance of this study lies in considering the social role of each member of the organization of the craft village, as well as the contribution of each industrial and economic institution.

This article is devoted to the transformation of the social roles of household members in the traditional handicraft village community in modern Vietnam. The term "social role" was introduced in the 1930s by American sociologists R. Linton and J. The Ministry of Foreign Affairs, which considered the "social role" as a unit of social structure, described in terms of a set of standards for a person. In a more general sense, assuming direct interaction between individuals, social norms are assimilated and sociability is formed in an individual. T. Parsons, A. Radcliffe, R. Merton developed the concept of "social role" into an important aspect of creating an individual's "social status", a point of view that is emphasized in the theory of structural functionalism (Gromov I. A., Matskevich I. A., Semenov V. A., 2003). Despite the existence of disagreements, most approaches unite the idea of a "social role" as a key point at which personality and society merge, individual behavior is transformed into social behavior, individual characteristics and inclinations of people are compared with the norms that exist in society, where each person is elected to certain social roles. In practice, however, the role of a person is often never clear. Because a person often finds himself in a situation of role conflict, when different "social roles" of a person become incompatible with each other. A social role is the part in which people act as members of a social group. Given the social role of each person, people's behavior will change to match both themselves and the expectations of others regarding this role (McLeod, 2008). Currently, people's social roles are becoming more diverse. Therefore, T. Adorno and K. Horney argued that modern society requires each person to change behavioral patterns frequently in order to simultaneously perform many different specific roles. avchenko A. I. It is also assumed that each person usually takes on several roles. For example, as a university professor, he will simultaneously perform many different roles, such as teacher, researcher, scientific adviser to students, scientific adviser to industry and government, administrator, secretary, author of scientific articles, expert in his field of knowledge. For people, social role—playing and role-sharing are everyday tasks performed continuously, sequentially, without overlap in time. In every different space-time situation, people will have different social roles (Sabino Acquaviva and Enzo Pace, 1998). In-depth research on this topic has also been carried out relatively much by scientists in the modern period, especially T.L.'s view of the social role as a social structural unit. The relationship between behavior and individual roles was discussed by Panfilova A.P. Research, conflict between roles is a topic published by A. S. Carmina. Thanks to the synthesis of studies of "social roles", the article provides the necessary arguments for describing, comparing and analyzing hidden roles in each person and organization on the example of traditional handicraft villages in Vietnam. In particular, the research focuses on the following transformations: the social role of each household member, the role of economic organizations and the social role of the association of craft villages. In the case of the development of traditional craft villages, the role of individuals and organizations in the community of craft villages is especially important. Because this is the force that plays a direct role in the formation, management and maintenance of the production activities of the craft village.

In the last 10 years (2010-2020), in the current conditions of industrialization and modernization, traditional handicraft villages have been declining for many reasons, such as a decrease in demand for crafts, the continuity of crafts of the younger generation is interrupted and competitiveness in the market is declining (Truong Minh Hang, 2012). Therefore, the role of individuals and organizations in the modern artisan village community is extremely important. To clarify these roles, using the example of the Tuong Binh Hiep lacquer village, Binh Duong Province, Vietnam, the article examines the subjects that are individuals and organizations in the craft village, to clarify the changing situation, their social role in the context of modern life. Especially the adaptation of these roles in the task of preserving and developing traditional craft villages in modern Vietnam.

Methodology and methodsTo conduct this research, the author applied the methodology of Marxism-Leninism in combination with the thought of Ho Chi Minh, the principles of the traditional system of handicraft villages in the legal documents of the Vietnamese state.

Theoretically, the author mainly applies the theory of changing social roles (Virt. L., 1938, David Popeno, 1986, Nguyen Minh Hoa, 2005). The theory of the Vietnamese community of traditional crafts by Vietnamese researchers, such as (Truong Hoang Truong, 2012, Ton Nu Quin Tran, 2009, Truong Minh Hang, 2012, Duong Ba Phuong, 1999). The theoretical source of the research of the article is the works of domestic and foreign authors studying rural communities in different historical periods. In addition, the theory that Robert Nisbet considers "the most important theory of the social sciences in this century" (Nisbet, 1966) is a functional-structural theory that the author also applies in this study. According to Robert K. Merton, if there is a social thing or event in a system, it should have positive consequences for the coherence of this social system. An event can not only have a positive impact on the system or other events in the system (Le Ngoc Hung, 2008). According to this approach, during its history of formation and development, numbering hundreds of years, traditional handicraft villages have brought many different functions to each economic, cultural and social sphere at each stage of development. Handicraft villages bring a lot of benefits to society. In particular, the opportunity to provide jobs in craft villages is one of the positive factors, labor participation in craft villages is quite rich, from the elderly to young children, men or women, youth and youth education, illiterate or disabled people can easily participate in vocational training and production. This contributes to social stability.

The purpose of this study is to describe and evaluate changes in the social roles of individuals and organizations in modern handicraft rural communities while preserving and developing. Research methods used:

- Content analysis of documents: reports on the socio-economic development of Tuong Binh Hiep lac village, Binh Zuong Province.

- Author's questionnaire survey. Held in May 2021. The sample size was 297 people. The type of sampling is solid. According to the information of the People's Committee of Tuong Binh Hiep Parish in 2021, there are only 36 households (including enterprises, companies and households) engaged in the manual production of varnish in the handicraft village. The total number of employees is 297 people. Therefore, the author conducts a survey of all 36 units that are still continuing the production of lacquers.

Discussion of the resultsTransformation of social roles of household members in the traditional artisan village community in modern Vietnam

An actual study in the Tuong Binh Hiep handicraft village of the role of family members of the inhabitants of the handicraft village gave the following results: the position of grandparents plays a crucial role in the work of the village, the family line accounts for 30.5%.

The position of parents, who play the main decisive role in production and business, is 93.0%; vocational guidance of children is 90.1%; buying expensive things is 89.5%. The condition of the child plays an important role in learning. Table 1: Statistics of social roles of members of a handicraft village family (%)

Source: Results of the questionnaire survey, 2021

Thus, the position of parents plays a decisive role in most professions, but in the upbringing of their children, grandparents and parents give priority to decision-making power, and at the same time allow their children to take the initiative in teaching their actions. Regarding the change in the social roles of family members, up to 81.1% of respondents believe that they have more roles than before, and only 18.9% believe that nothing has changed. The reason for this change is that in modern urban society, relationships and work are becoming more diverse, which forces each person to take on many roles at the same time.

As for the division of labor in households, the results of research in the Tuongbinhiep handicraft village show that the main labor force in the handicraft farms of the Tuongbinhiep handicraft village is the head of the family. Most of the current residents of the craft village are skilled craftsmen. Having acquired a traditional craft for many generations and from an early age, the owner has reached a high level in the profession, meeting the strict requirements of the profession and the market. In particular, not only men participate in production and play the role of the head of the household, but also women can take on this role. According to the survey results, 12.79% of women and 87.21% of men are the head of the household. They have inherited the valuable know-how and experience of their predecessors. In general, the workers in Tuong Binh Hiep handicraft village are mostly qualified. The reason that the proportion of men engaged in household work is higher than the proportion of women is due to the peculiarities of the village of lacquer craftsmen, and at the same time with the modern Vietnamese traditional social structure, the role of the male head of the household still has a unique characteristic of Vietnam's own household is the organization of production and work of family life. Men are often representatives of family members involved in family and social affairs. In other words, the value system of the handicraft village as a whole and the value system of the division of labor still give men the position of head of the household of the handicraft village. This is very clearly manifested in the structure of the division of labor in the artisan village family as follows: in most artisan village families, the position of grandparents is too old for working age, so they do not directly produce, but only retain their jobs, profession and leadership. Usually, the son (husband) directly produces, directs builders, directly performs complex stages that require high qualifications. The daughter-in-law (wife) participates in sales management, contacts buyers, negotiates prices, participates in some stages of the production process suitable for women, combines housework, takes care of father, mother, children. In addition, the wife has income and expenses in the family and at work.  In addition to long-standing relationships that do not change, for example, between biological family members, the relationship between husband and wife also includes industrial and commercial structures outside the family. Currently, in addition to the main workforce consisting of family members, there are also some seasonal workers or permanent workers who are hired, the number of these workers depends on the amount of work, from 2 to 5 people. The traditional family profession can be considered as a social system that performs certain functions, allowing the use of resources and rules to determine business goals, carry out production activities and activities to establish communication, unite in the family and unite with other artisan village families in communities, they learn, absorb, preserve and maintain valuable professional experience of generations. In particular, artisan families can use family resources, such as production facilities, spend time at home, combine housework with caring for the elderly and children. At the same time, the village family is an extremely non-discriminatory social system, for example, a woman can perform economic and cultural functions at the same time, her husband manages production and business, participates in household activities of the family. These roles have hardly changed in the households of Tuong Binh Hip village artisans engaged in varnishing, with a rate of 98.99%. Thus, although many economic factors are changing, in general the role of family members remains the same. This clearly shows the traditional character inherited from many generations in the families of the traditional village community in modern Vietnam.

Transformation of the social role of corporate organizations and commercial enterprises in the traditional handicraft village community in modern VietnamAccording to the survey results, two main types can be distinguished for the business model in the Tuong Binh Hiep handicraft village: "Household" and "Company".

In particular, the number of enterprises of the paint and varnish business has sharply decreased and there is a tendency to switch from the type of business "Household" to "Company".

Diagram 1: Change in the number of lacquer workshops in the Tuong binh Hiep ware village in the period 2010-2020.

Source: Socio-economic Report of Tuong Binh Hiep Parish for the years.

In the community of craft villages, the social role of craft firms is expressed in the role of directors of firms and enterprises in organizing production, fulfilling tax obligations to the state, finding sales markets and making a profit. The leaders of the company should contribute to the transformation of the workforce structure, while creating jobs for workers and households in the craft village, and contribute to the development of the craft village. Meanwhile, the social role of the owner is to create high-quality and beautiful products. The labor force is hired as an employee to earn a living and take care of the family, and at the same time make an important contribution to the existence and development of the handicraft village. The social role of artisans and skilled workers plays a very important social role in the social structure of the traditional handicraft village community in modern Vietnam. Artists should preserve, transmit and develop the craft village, they are the best people in the craft village.

Transformation of the social role of the Handicraft Village Association in the traditional handicraft village community in modern VietnamThe social role of the Association of Craft Villages is to find ways to eliminate difficulties, determine the right direction for the development of a craft village and at the same time help families, companies and enterprises organize their craft.

Organization of business in a craft village through the role of a business consultant, training, management improvement, technology transfer, brand creation, participation in domestic and foreign trade fairs for promotion, implementation, promotion of trade and international relations, capital creation, support of local authorities in awarding artisans for the sustainable development of a craft village. The Association of Craft Villages is also a link between craft families and artisans and government agencies, thereby reflecting the public opinion of the residents of craft villages to the relevant departments and protecting them. To protect the legitimate and legitimate interests of industry associations so that they can be trusted and enthusiastically develop production and business.

ConclusionsThanks to the survey results presented, the study clearly showed the changing role in the economic, cultural and social life of individuals and organizations in today's craft village communities through 

Tuong Binh Hiep Lac Village, Binh Zuong Province.

The most obvious and recognizable change is that the number of enterprises producing lacquers in the craft village has sharply decreased. This was and remains a serious threat to the preservation and development of traditional craft villages in Vietnam today. As for roles, large companies have gradually replaced small production farms to match professional business models, applying modern management methods and new technologies. This is a vivid manifestation of the adaptation of the artisan village community in the current conditions, which requires workers and production facilities to increase the value of their labor in both digital and digital aspects of the quality and quantity of products, thereby increasing labor productivity until the Life of industrialization and modernization approaches.

As for the role of each person in the community, the most important change is that the number of roles of each family member has increased compared to the previous one. If rural life does not require too many roles from each person, then in today's modern life people should become active and multitasking in order to simultaneously perform many roles, such as manufacturing, running a business, housework and living in public organizations.

For traditional trade associations, as before, the role of these agencies was simply to exchange the experience of artisans. But now, due to the changing demands of modern life, these agencies have to play many different roles, especially in linking production capacities, organizing and expanding markets to ensure reliable orders to create a stable source of income for the entire community of craft villages. In particular, these associations should also play an important role in mobilizing and educating the younger generation to further preserve and develop traditional occupations passed down by previous generations.

This study focuses on describing and evaluating the changing roles of individuals and organizations in the traditional communities of craft villages in Vietnam. This will be an important prerequisite for the authors and other researchers to continue one of the interesting areas of research of the traditional handicraft village community. In particular, further research should emphasize the ability and concrete solutions to preserve and promote the good values of traditional crafts and traditional products of every ethnic group, every country in the world.