Prof.DR. Artha N.

From Nghe An to Nakorn Phanom:
A History of Vietnamese Migration during Indochina War

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Assistant Professor Dr.Artha Nantachukra
Department of History
Faculty of Humanities and Social Science
Mahasarakham University
e-mail ; artha_n@ yahoo.com

During recent decade, the study of political history of Indochina countries has challenged many scholars to pay their interest on. Especially, when the Secretary-general of Communist Party of Vietnam is a Tai-Vietnamese, many politic experts raise questions about the future of Indochina countries. However, it should be a critical summary of this article that the writer attempts to make a historical study on dwelling areas selected as stable base-stations of Ho Chi Minh in either northern or northeastern part of Thailand during his preparatory period for the Revolution after introducing the historical migration of Vietnamese to Nakorn Phanom. This migration was historically very important for the Vietnam Revolution that Ho Chi Minh had done. For Vietnamese migrants in Nakhorn Phanom were his great comrades who supported the Revolution (Nanthachukra, A, 1998).

The Brief History of Vietnam
Geographical location has been affected to history of Vietnam. Due to the fact that both sea and land borders of Nam Viet (Vietnam Kingdom) or Nam Yue connect to the Mainland China both political and cultural influence from the Mainland China have spread over the kingdom easily. It follows that Within 111 BC to 939 AD Nam Viet was occupied by Mainland China.

Dai Viet was the new name of Vietnam Kingdom firstly consisted of Tang Kia and northern part of Annam regions after liberating from the Mainland China. The kingdom expansively invaded larger area of the southern part through migration and battles. Since 15th century Vietnam seized whole area of Jampa Kingdom located in southern part of Vietnam. In 17th century it conquered some parts of Cambodia and colonized Cochinchina region under the government of Nguyen dynasty.

In the end of 18th century, the battle between Trinh and Nguyen dynasty was ceased because of Tai Xern Rebellion in 1773. Three leaders of the rebellion divided the kingdom into three regions for their own reigns. Later, Nguyen Phuc Anh or Ong Chiang Xu, a great member of Nguyen dynasty, who had attempted to unite the three regions through various battles since 1786 and got success in 1802, officially nominated the new kingdom “Vietnam”. Vietnam was uniquely peaceful since the reign of Nguyen Anh or the emperor Yalong of Vietnam onwards.

In 1862 the unforgettable bitterness of Vietnamese occurred when the French troops with modern weapons invaded Hanoi and other cities through cruel battles that Vietnamese patriots attempted to protect their home land with obsolete war tools. Finally, France completely colonized Vietnam in 1884. Since then Vietnamese patriots have fought with French troops and later with American army for their sovereignty. After long nonstop fighting with invaders, Vietnamese patriots proudly declared their independence in 1975 (Chantawimol, 1998, pp.9-12).

Frankly speaking, history of Vietnam is the history of the fight for independence. However, Vietnamese life styles, governmental strategy, beliefs and values also were strongly influenced by invader’s traditional and cultural heritages such as Chinese traditions and cultures due to the long seizure of the Mainland China in the past and even some French cultural matters.

The Migration of Vietnamese to Kingdom of Siam
From historical evidences, Vietnamese firstly migrated to Kingdom of Siam in the reign of king Taksin due to Ai Baag and Ai Taam and their allies rebelled the Nguyen dynasty’s authority in Annam region in 1770 and conquered the Kochinchina region in 1776. At the same time, Trinh dynasty whose authority covered southern regions of Vietnam attempted to seized Nguyen’s regions up to Veh city and then later conquered all area of Tang Kia region. Ong Xiang Xoon, the leader of Nguyen dynasty led his allies to surrender to King Taksin’s authority. King Taksin royally gave them the area close to recent Pahurat Road in Bangkok to erect their community named “Ban Yuan Pahurat”. Later, Ong Xiang Xoon was charged that he did not sincerely surrender to the king and intended to flee back to his homeland. Due to this accusation he and his family were executed. Others were exiled out off the capital of Siam.

After a four-year period of residing in Siam, Ong Xiang Xu sent a message to king Rama I asking for a leave and gathered with his comrades at Good Island. Though king Rama I was not serious about the case but Prince Boworn Maha Sura Seehanard got angry so that Ong Xiang Xu’s allies were exiled to remote area of Bang Po in Dusit district (Prakru Boriharn Anamprot, 1964, p.30).

Ong Xiang Xu got military support from French government through effective collaboration of a Catholic priest Rev. Fr. Pino De Berhan to resuscitate his kingdom successfully. Reciprocity that French government got from Ong Xiang Xu were trading facilities and privilege on Evangelization of Christianity.

Due to the trend of colonialism, French government intended to colonize Vietnam. French officers indirectly supported and motivated local people to set chaotic situations such as rebellious rallies in Vietnamese communities. Rather the amount of Christian Vietnamese was increased gradually due to effective evangelization of foreign missionaries. Vietnamese monarch observed these phenomena as French authoritative influence that spread over Vietnam. As a defense, King Meen Mang of Vietnam attempted to give cruel treatments and provided horrible tortures to Christians who participated religious ceremonies. Consequently, Christian Vietnamese gradually migrated more and more to Thailand (Theerawekin, 1978, p. 6). In addition, some amount of Christian Vietnamese was brought by Prince Bordindra Decha after the battle between Siam and Vietnamese in 1833 to stay with Christian Vietnamese’s community at Samsane in Bangkok (Prakru Boriharn Anamprot, 1964, p. 4).

King Rama IV mercifully welcomed great amount of Vietnamese refugees from northern Vietnam such as those who used to live in Than Hua city, Nghe An city and Ha Tinh city who ran away from political and religious obstacles to settle on both sides of Mekhong River in Nongkhai, Tha Uthane, Xai Buri and Nakorn Panom. The king concerned this case officially. It was the first time that Siam monarch considered such case seriously. He also commanded the governor of Laos region to encouragingly invite Vietnamese refugees settling in Kingdom of Siam more and more; and some of them settled in Nakorn Panom and Sakol Nakorn cities

During the reign of King Rama VI of Siam, France completely colonized Vietnam. French officers and citizens in Vietnam cruelly treated Vietnamese as their slaves so that vengeance was gradually implanted in the heart of Vietnamese day by day. Furthermore, poverty and lack of basic needs attacked Vietnamese so that they had to leave their homeland and attempted to find out some better place for living in neighboring countries such as Laos and Cambodia. Later they left Laos and Cambodia and entered Siam. Wichan Jampeesri (1976, pp. 18-9) wrote that during the beginning period of the Second War Vietnamese from Laos and Cambodia migrate to Northeastern part more and more.

Vietnamese Settlement in Nakorn Phanom Province
It can be summarized that Vietnamese inhabitants in Nakorn Phanom province nowadays can be divide into two groups: refugees and migrants.

The first group has been descendents of early refugees from Vietnam merely one hundred years ago. They have been identified as “old Vietnamese” but being socially merged with local inhabitants without racial discrimination. Furthermore, most of them have got Thai citizenship because the leader of the village, where Vietnamese have settled, would check whether the Vietnamese would like to be migrants or not. If a Vietnamese wanted to be migrants, they will be recorded. So, those who have not been recorded were automatically Thai (Tien Uthedpornrattanakul, 1997, interview). Settlements of the Vietnamese have been in both the city and surrounding suburbs. The big community in the city is Don Muang commune. Surrounding suburbs are in Ban Najok, Ban Don Mong, Ban Ton Phung and Ban Nong Yard. Most of them are Buddhists. Some of them are Catholic Christians especially those who live in Ban Nong Saeng. At present, most Vietnamese-Thai in this area earn their living in various kinds of careers in both government and private sectors.

The second group called “new Vietnamese” are those who migrated to Thailand from Kanmuan region of Laos after the World War II because of Indochina War. When French troops completely conquered both Vietnam and Laos during 1945-1946 they tyrannized local inhabitants terribly. Some Vietnamese especially those who lived in Hah Ting and Quang Binh cities could not bear the oppressive government. So they refuged to Nakorn Phanom area and got welcoming from local people as their relatives. The date they reach Nakorn Phanom was March 21, 1946.

The unforgettable event of Thai and Vietnamese people who lived in Nakorn Panom province during the Indochana War was their collaborative combat against the French troops to defense their territory. They joined military training programs to fight the French army in Piyamaharachalai School practicing how to fight and use weapons effectively. They patiently fought the French troops together until the end of the war. Some of them died in the battles but their names have never died from the history of Nakorn Phanom

In 1960 Thai government issued the policy on sending Vietnamese migrants to their homeland. This policy was succeeded only one time. After the first marine voyage to their homeland of some Vietnamese through the cooperation of China, there was the horrible battle between Vietnam and the United States of America. The second voyage was aborted. Hence, there are some Vietnamese migrants still remain in Nakorn Phanom and other provinces as well. From then these Vietnamese people attempt to ask Thai government for their Thai citizenship. Most of new born Vietnamese in Thailand have got Thai citizenship except some elders (Le Wan Cher, 1997, interview).

Recent communities of Vietnamese in Nakorn Phanom city and its suburb according to their migration to Thailand into can be sectored as follows:

1. Communities of Old Vietnamese. These Vietnamese people live in Ban Phon Bog, Ban Najok, Ban Don Mong and Some members in Nong Saeng Community.

1.1 Ban Phon Bog Community is the original Vietnamese community in which the first group of migrants from Vietnam had settled before spreading out to other places due to the fact that surrounding area of Ban Phon Bog was not suitable for plantation and live as a big community. Vietnamese-Thai in Ban Phon Bog nowadays are mostly government officers. Their economic status is quite good. This big community consists of merely one hundred families, which preserve their authentic tradition and culture.

1.2 Ban Najok and Ban Don Mong community where Chairman Ho Chi Minh used to live and set his base-station for liberating his nation, is the biggest community of the old Vietnamese in Nakorn Phanom province. Most inhabitants are gardeners and rice growers as their ancestors used to be. However, agricultural products are not for commercializing as in the past but for consuming. Other careers which villagers of this community are government officers and merchants in the town.
The significant indicator to witness that Vietnamese Thais in this community are conservative is the antique and big spirit house named “Daiy Wuang”. It was constructed in 1898 near a swamp called “Nong Yard” and being traditionally acknowledged as the spiritual center of Vietnamese people in Nakorn Phanom city and those of Ban Najok. The annual celebration for paying respect to the spirit in this house is on Vietnamese New Year.
Besides, another official acknowledgement of public to this community as conservative and important for both Thais and Vietnamese is that there was a signing ceremony between Fund for Research and Development Network (FRDN) and Ho Chi Minh’s Musium of Vietnam and Commercial Chamber of Nakorn Phanom province to improve and develop Ban Najok the Studying Center of Ho Chi Minh’s Histry in Thailand.

1.3 Nong Saeng Community consists of both old and new Vietnamese. Most of them are conservative Catholic Christians and still have preserved their own culture. Even though some of them are Buddhists but the difference of religion does not affect their unity. Their economic status is quite good because of their careers such as government officers and merchants.

2. Communities of Vietnamese Migrants after World War II.
When these Vietnamese firstly came to Nakorn Phanom province, Thai government assigned them to live with previous Vietnamese in Ban Najok, Ban Don Mong and Ban Phon Bok. But, later, because of population increase, that of rigidity of the living and planting location they move to other places especially in the city of Nakorn Phanom for betterment of living. Nowadays, Vietnamese in this group can beset into four communities according to location of settlement as follows:

2.1 Rang Muong or Clock Tower Community is a big Vietnamese community that live on Fuan Nakorn and Banroong Muang Roads. This community is divided into three groups.
2.1.1 Xom Mot (Tobacco group) is a small community of fifty families of both old and new Vietnamese that inhabit along Fuang Nakorn and Piya Maharachalai Roads. They used to live in Ban Najok and Tha Utane districut. They are government officers or merchants.
2.1.2 Xom Hay (Clock Tower group) is a big Vietnamese community of around one hundred families that settle along Bamroong Muang and some part of Apibanbancha Roads. Most of them are mercangts.
2.1.3 Xom Ba (Winsor Hotel group) is the Vietnamese ghetto that installs on Banroong Muang Road close to the market and Winsor Hotel. There are around thirty families. Most of them are merchants in fresh market.

2.2 Rang Cat or Market Community is the Vietnamese community that consists of both old and new Vietnamese. They live in some areas along Bamroong Muang Road, surround Ogas Sribuaban Temple and Tesaban Song School up to Chaleegool junction and fresh market. However, there are some Chinese Thais and local Thais live together as well.
2.3 Rang Pha or Srithep Temple Community is the group that great amount of both old and new Vietnamese live together. But most of them are new Vietnamese that settle on Pho Sri, Rachawong and Srithep Roads. Their careers are Merchants and automobile technicians
2.4 Rang Nong Saeng is the area that conservative Vietnamese who are traditional Catholics and Buddhists live together without conflict close to St. Ann’s church and St. Ann’s School assigned as dividing indicator for two sectors: Nong Saeng One and Nong Saeng Two.

Daily life of Vietnamese in Nakorn Phanom

Generally speaking, Vietnamese in Nakorn Phanom as well as in other areas have been controlled rigidly from Thai government especially military dictators during the cold war period and communism fever. Furthermore, in their history, Vietnamese have got horrible suffers from both political and environmental enemies. However, the more political and environmental depressions they have had, the more self-adjustment for survival they seek and succeed.
From various types of political, social and natural enforcement Vietnamese have been strengthened and mold to be patient gladiators and being transformed to their substantial characteristics so that they can conquer all obstacles in their life successfully.

Careers of Vietnamese in Nakorn Phanom
Vietnamese in Nakorn Phanom nowadays get success in their life. They serve public in various kinds of jobs such as teachers, medical doctors, nurses and private professionals such as photographers, tailors and merchants. However, some of them still keep traditional life as gardeners, farmers or rice growers.

These successful modes of living are the results of their firm patience and diligence. Khajadpai Burudpatna (Khajadpai Burudpatna, 1978, 12) realizes these characteristics of those Vietnamese. He comments that
Vietnamese have prominent manners of diligence and gradually patience. Even though Chinese Thais in this province also acknowledge this great habits in life earning. During first settlement of Vietnamese in Thailand they were diligent patiently to earn their living in any kind of works permitted by Thai Government whose kindness spread over all foreigners. This merciful treatment encourage those Vietnamese gradually enhancing their quality of life better than local Thais in every where they settle.

Old Vietnamese people in Nakorn Phanom province have been basically growers of agricultural products since ancient period. King Rama IV trough his military force herded Vietnamese to live in Thailand and help developing agriculture of Thai farmers as well. Besides, quality of soil in Thailand and geographical circumstance were suitable for plantation so that Vietnamese prefer to live in Thailand as well. Hence, most of Vietnamese are still growers of agricultural products especially those who live in Ban Najok, Ban Don Mong and Ban Phon Bok. Corn, vegetables and rice are normal products that these Vietnamese usually grow for selling in markets as well as feeding themselves.

New Vietnamese were firstly controlled on life earning by Thai government. They could be only labor but not owner of any kind of business. Consequently, their income was so little that they were unable to bear. In order to survive they move from the first settlement in out-skirt areas provided to live in the town. Though Thai government prohibited any Vietnamese being an owner of business but, due to the gap of Thai law, intelligence of Vietnamese and generosity of Local Thais, Vietnamese, request honest Thai friends responding for official ownership to Thai government and they practically operated their business themselves. Finally, Thai Government dismisses this legal issue. So, Vietnamese nowadays earn their living in various kinds of jobs such as agricultural producer, many kinds of vocational technicians, business owners and government officers.

One of popular careers that Vietnamese can earn their living is selling Vietnamese foods. It is simple but successful due to the fact that they are able to improve their cultural heritage they substantially have in business appropriately. There are more than thirty traditional Vietnamese food shops in Nakorn Phanom city that provide original Vietnam foods to their customers who are both Vietnamese and local Thais. This popular career indicates that Vietnamese know how to earn their living by using their own cultural heritage. It is not only for gaining more income but is also an effective process to preserve and promote authenticity of Vietnamese culture of eating and others related among other neighboring cultures.

Through patiently diligence and serious economicality without any avoidance, Vietnamese in Nakorn Phanom city can improve their status from labor to better stable levels of living so that some of them are millionaires of the city. Frankly speaking from external evidences, around sixty per cent of economics in Nakorn Phanom city belongs to Vietnamese, and that of twenty five per cent turns to Chinese Thai ownership. Thais are able to share only five per cent.
It can be summarized that all success of life earning that Vietnamese able attain in Thailand especially in Nakhon Phanom province due to their cultural heritage being continuously transferred from their ancestors and their great patience, endurance and diligence. Furthermore, they still keep positive nationalism and racism in unity. Besides, environmental conditions in Thailand also beneficiate them as well (Poosadee Chantawimol, 1998, 87-92).

Sociality of Vietnamese in Nakorn Phanom
Vietnamese in Nakorn Phanom usually settle together in big communities both in-town and in suburb such as Ban Najok, Ban Don Mong, Ban Phon Bok, Nong Saeng community. However, due to survival necessity they spread out to other places but still keep close relationship with their relatives.

Traditionally, Vietnamese have been usually very close to each other in racial human relationship. Though they friendly communicate with other racial groups because of schooling and professional conditions but they strictly prohibit their member to marry with different races. The reasons of the prohibition are avoidance of gossip and fearfulness of difficulty that their member may get after marriage.
Nowadays, new generation of Vietnamese changes to open-minded attitude due to widening education and globalizational conditions. New civilization and Westernization influence them very much so that conservative attitudes on classic traditions and culture have been neglected more and more. Only few families still keep traditional practices conservatively. External evidence that witnessing this justification is that there is generally no prohibition of getting marriage with a different racial partner.

Many Vietnamese publicize themselves through sports due to the fact that they have not to work hard any more for struggling with poverty. Furthermore, they need good health and bright mind as well as increasing their racial unity. Besides, some of them use sports as the means for initiating commercial contacts.

Due to the political policy of Thai government, Vietnamese were firstly limited their education to only high school level due to their immigration. During the campaign for Thai citizenship Vietnamese parents provided their child education through adopting their children to their Thai friends. Nowadays those who passed the crisis work in high positions of many ministries. After receiving Thai citizenship from various strategies, Vietnamese Thais prefer being governmental officers to other careers. In addition, they search for better changes to study in both national and international levels of higher education.

Vietnamese Tradition and Culture in Nakorn Phanom
Most of Vietnamese in Thailand are Buddhists. Some are Catholics such as those who settle in Samsane ghetto in Bangkok, Ban Thare in Sakol Nakorn province and Bungkataew community in Unbolrachathani city. Very few that earn their religious life in other religons.

Most of traditional and cultural life-styles of Vietnamese people are similar to those of Chinese because of the long occupation by Chinese government in the past. It implies that inculturation between Chinese and Vietnamese had to occur according to political enforcement. Vietnamese practice rituals like Chinese. Confucius tradition, Mahayana Buddhism and Taoism have been significant influences to Vietnamese spirituality in Vietnam. New Year celebration of Vietnamese and Chinese people is in the same day. However, religious performance will be exercised among their ghetto (Chalermchai Phewruangnond, 1981, pp. 77-78). However, due to globalizational high technology and widening education those traditional cultures have not been significant any more. New generation of Vietnamese does not pay more respect on traditional cultures.

In the context of Vietnamese in Nakorn Phanom province, most of them are Buddhists. Their religious practices are the same as Thai Buddhist tradition. However, religio-cultural heritage from their homeland is also influential in their spirituality as well especially the attitude of gratefulness and ancestral worship. Only those who settle in Nong Saeng community are Catholics but traditional practices are usually the same as other Vietnamese.

Vietnamese parents have been so serious in cultural formation to their new generation. The most significant pledge that every Vietnamese has to follow is to obey their parents even they have got married already. They believe that those children who do not obey their parent will be ungrateful persons and get only bad luck. There is a proverb saying that “Ka Kong An Muay Ka Eoun Kon Kai Ja Mae Jam Dueng Kon Hue” which means that “fish fermentation without salt cause decomposition, children who disobey parents are bad. Consequently, youngsters of Vietnamese respectively obey their parents. Even their marriage must be adjusted by their parents since seeking for their spouse until honey moon. It seems to be moral force process of family governance.

At present time, preservation on traditional and cultural practice has been declined as being mentioned above. However, some of them still practice meaningful traditional cultures as follow:

a) New Year Celebration
This tradition will be celebrated during the same period of Chinese New Year. It is recognized as the annual feast of happiness and the beginning period of new life. Commonly, it is New Year Feast. The significant rite in this feast is to pay respect to ancestors’ spirit named “Kung Ong Ba To Tien”. This ritual has to exercise two days before the last day of the feast that Vietnamese spend for merry celebration and greeting. This feast will be official holidays for all Vietnamese. Elders usually provide special pecuniary gifts for their youth or special bonus for workers. They sometime pay a visit to cemetery for paying respect to spirits that has no relatives. This is one of religious practices that Vietnamese perform to gain merit.

b) Ram Thang Yieng
It is the day that Vietnamese has to pay respect to their ancestors’ spirits. It occurs in the second month of Vietnamese calendar. It is the end of New Year celebration. A practitioner with relatives pays respect to ancestors’ spirits for parting. The ritual performance will be the same as what is done in New Year celebration but it is exercised within fifteen days after the New Year celebration.

c) Ram Thang Bay
It is the same as Chinese feast for paying respect to ancestors’ spirits. Vietnamese will prepare various kinds of food their ancestors preferred to eat during their earthly life.
According to practical tradition required foods are boiled chicken, streaky pork, soup, preserved minced pork, fruits, tea and white liquor. This is for peaceful life and wealth.

d) Ram Thang Tam
It is youth day for Vietnamese. There will be a great merry feast that girls and boys can play with moon light together. Lightening floating lamp made of paper or cloths will be provided by boys for night lamp floating. This complete feast has not been performed in Nakhorn Phanom but remains only “Kung Ong Ba To Tian” and Kung Jow Nguay Jet”. It is a paying respect to spirits that has no relatives to contribute merits for their rebirth. Burning fictitious items of wealthy properties and providing some kind of foods as sacrificial offerings are activities to share useful benefits to the death in their new life.

e) Marriage Ceremony
Traditionally, Vietnamese observe marriage ceremony as a significant and meaningful activity in both spiritual and social dimensions. The betrothal ceremony must be the exercise of paying respect to ancestors and blessing the new couple. It is more important than marriage ceremony. One of necessary items in engagement ceremony that bridegroom has to bring along with is some pieces of shopped pork for offering to the bride’s ancestral spirits. Marriage ceremony is not quite important in spiritual dimension but social one is. The best food for the ceremony has to provide for satisfying and gratifying inviting guests such as preserved minced pork, various kinds of spicy salad and soup. Eating cat’s or dog’s meat is prohibited due to the belief of bad luck (Lae Wan Cher, 1998, interview).
f) Funeral Rite
Whenever there is a member in each family dies, the corpse of the dead will be kept at home for seven days. Alive members of the death have to take only rice and salt in each meal while the corpse is at home. After that they have to eat dry food and eat no noodle shaped food and vined vegetables such as a pumpkin, gourd or long-thing gourd. If someone consumes such kinds of food someone will have bad luck until death. This is the taboo, which Vietnamese always observe seriously. A traditional exercise is usually performed while father’s or mother’s coffin being carried out off home is that both sons and daughters have to lie as a path for the coffin to the main door of the home. This is the activity of last farewell for the death from the closest relatives.
Mourning period for the death will be exercised during the first one hundred days after the death. Some may be only fifty days or either one or two years.

g) Kong Tek Rite (The Chinese ceremony for memorizing of the dead)
It is memorial ceremony which living relatives of the dead exercise merit activities traditionally. It is believed that this ceremony signifies to grateful exercise which relatives have to share to the dead for gaining wealthy and healthy remuneration. This is applied from the belief of rebirth in Mahayana Buddhism. And because of disability of nonphysical dimension of the dead or non-realization of the fact in other world where the dead lives, fake material of human properties have been provided for symbolizing that mundane relatives provide for the dead necessary matters for living in other life. However, this tradition is usually exercised together with annual ceremony of paying respect to ancestors’ spirit.
Even though, the civilization of the world is change to material consumerism but most of Vietnamese still observe traditional cultures that are transferred to new generation as ancestral heritage. Besides, these traditional and cultural observations are external demonstrations of authentic identity of Vietnamese, which effect to their positive dimension of nationalism and racism without harmfulness.

Summary
A general analytical introduction of Vietnamese history in Nakorn Phanom and their traditional cultures are significant factors for taking a serious study for having contextual understanding on the National Revolution of the Chairman Ho Chi Minh. It is true that mystery of the Indochina war has not been revealed contextually. All records do clarify that details of the war are composed from only those who have pretended to be democratic but exercised empirical dictatorship horribly.
It is true that the leaders of patriots who wanted to liberate his nation has to contact the opposite part of the one from whom he intended to free his nation for effective help. The truth of National Revolution of the Chairman Ho Chi Minh had done will be revealed if and only if there is a sincere and analytical study from primary sources without any prejudices. Thailand is the only country that has all primary sources of activities and locations that concern to the Chairman for this approach. She has to take this advantage to clarify the truth through holistic study of Vietnamese settlement and history of the Chairman in Thailand for political, societal enhancement and for rectifying of history of Indochina war as well.
This paper proposes only societal dimension to readers as introductory part for the coming contextual details of Preparatory Activities of the Chairman Ho Chi Minh for National Revolution.