Dai Dong Communal House

5.0Free

Introduction

Relic ranking level: Dai Dong Communal House was ranked at City level under Decision No. 844/QĐ-UBND dated 25/02/2026 of the Hanoi City People's Committee

1. Historical events and figures

Kieu Phu is an ancient land formed and developed over a long time, associated with vernacular place names still preserved today such as: Dong Thit, Trai Quen, Ao Sen, Dat Do, Doi Muon, Trai Ro, and a system of hills and mounds interspersed with ponds, lakes, and rice fields nestled on the left bank of the Tich Giang River – the western rampart protecting Thang Long - Hanoi.

Based on the genealogical record and royal edicts still kept at the relic site, together with accounts by village elders, Dai Dong Communal House worships Tam Lang, namely Trieu Lang, Than Lang, and Gia Lang, together with Princess Duc Thuong Dang Bao An. The legends of these deities can be summarized as follows:

In the reign of the sixth Hung King, when the country was prosperous and the world at peace, there was Hung Chieu Cong, the elder brother of the Hung King. At the age of 18, Mr. Hung Chieu Cong served as a mandarin-lang of Yen Son district. One day, he went to Liep Ha hamlet and saw the beautiful landscape with the Tich River winding around, so he built a temporary palace to live in, called Dai Phu Palace. Nearby, in Vinh Phuc camp, there was a gentle and virtuous woman surnamed Nguyen named Kim Nuong; Chieu Cong fell in love with her and married her. Unfortunately, the couple was over fifty years old but still had no children. They then used their wealth to help the poor without hesitation. After three or four years like this, Heaven was moved. One day, the sky suddenly turned stormy and dark, and the Tich Giang River roared like thunder. The next morning, he went out and saw a deep pool three or four truong deep in front of the palace. That night, Chieu Cong dreamed of three men of unusual appearance coming in from the pool; one young man called himself Trieu, one called himself Than, and one called himself Gia, sons of Lac Long Quan and Au Co. The three brothers guarded Mao Khe stream and, obeying orders, came to be sons of Chieu Cong. Before he heard all the words, he suddenly woke and knew it was a dream. From then on, Nguyen Thi became pregnant. On the 2nd day of the 5th month of the Nam Thin year, she gave birth to a single sac that opened into three sons. The three sons had unusual appearances. Chieu Cong, based on the dream, named the first Trieu, the second Than, and the third Gia. When the three were three years old, Chieu Cong was invited by the king to return to court. Chieu Cong brought Nguyen Thi and the three children to court to pay homage to the king. The Hung King saw that the three had unusual appearances and asked Chieu Cong about the matter. He then reported the story in his dream. The king knew the three were Water Deities incarnate, so he kept them in the palace to raise. At the age of 12, a teacher was found for them; three years later, the three had mastered both letters and martial arts. At the age of 18, Chieu Cong passed away; the three returned to their homeland to hold the funeral, and two years later their mother also passed away.

Three years later, the country was invaded by the Yin enemy, the Thanh Linh deity, who fortified at Chau Son Mountain. Facing this perilous situation, the Hung King set up an altar to report to Heaven, Earth, and the hundred deities. Three days later, dark rain and storm appeared, and a strange man more than nine thuoc tall appeared sitting on the main road, talking and laughing, stamping his feet and waving his hands. Finding this strange, people went in to report to the king. The king had him brought into the altar and asked how the enemy would fare. The stranger calculated a hexagram and said that in the country there were three men who were truly Water Deities named Trieu, Than, and Gia. The king should order the three brothers to send troops to surround the enemy first, and afterward seek talented people throughout the world, and the enemy need not be feared. Having spoken, the man disappeared, and the king knew he was Lord Long Quan. The Hung King then ordered a troop to receive the three young men and advance first to check the enemy. At the same time, the king sent envoys to recruit talented people to help the country. One day, an envoy came to Phu Dong Village, Vu Ninh District, Kinh Bac Region, and recruited Saint Giong. Saint Giong joined with the three young men to fight a battle, captured and killed Thanh Linh Deity alive, and the enemy troops were scattered. After defeating the enemy, Saint Giong rode his horse to Soc Son Mountain and flew back to heaven; the king conferred on him the title Phu Dong Thien Vuong. The three young men Trieu, Than, and Gia returned to court, and the king granted them high titles, but they asked to return to live in Yen Son District, at Dai Phu Palace. The king granted them the revenues of Yen Son District, and they traveled between Vinh Phuc and Dai Phu camps to teach the people farming and sericulture. One day, the three young men went to Mao Khe Stream at Tan Vien Mountain and said to each other that this was the home of our brothers. Having spoken, dark rain and storm suddenly appeared, the river water rose, and the three went down into the stream and transformed; that day was the 10th day of the 7th month. Hearing the news, the local people made a petition to the king. The king conferred on Lord Trieu the title First Linh Khe Great King, on Lord Than the title Second Linh Khe Great King, and on Lord Gia the title Third Linh Khe Great King. The edict was sent to Liep Ha Village, and the two camps Dai Phu and Vinh Phuc established temples for worship; the date was the 10th day of the 7th month. The three young men had already transformed, and a few followers returned and spoke with the people, then made a petition to the king for conferral.

Trieu Lang was the first Linh Khe Great King

Than Lang was the second Linh Le Great King

Gia Lang was the third Linh Khe Great King

The royal edict was issued to Liep Ha, Dai Phu, and Vinh Phuc, and the two camps established temples for worship from then on.

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Story

012. Characteristics of the relic

Based on some valuable relics and artifacts together with the architectural style at Dai Dong Communal House, this communal house was originally built long ago around 1823, with Upper Communal House, Middle Communal House, and Lower Communal House; on both sides were left and right side halls; behind the harem there were dragons flanking and phoenixes dancing on both sides; the communal house was a place where troops were stationed. Dai Dong Communal House still preserves a number of artifacts such as royal edicts, deity legends, incense tables, long thrones and spirit tablets, incense bowls, worship statues, etc., with the artistic style of the Nguyen dynasty. Based on this material and the accounts of village elders, originally the communal house was still in this position and was large in scale. During the resistance war against the French, the communal house was partly destroyed and its fence destroyed. The Buong post came up and occupied the communal house; in 1992 the main hall was repaired and embellished, and in 2004 the main hall was rebuilt in concrete. In 2017 and 2018 two left and right side halls were built. In 2016 the overall site was repaired. Dai Dong Communal House is a place of worship for Tam Lang and Princess Bao An, deities who rendered service to the people and the country in the Hung Vuong era.

023. Revolutionary resistance events

During the resistance war against the French, Dai Dong Communal House was a shelter for the Hong Son guerrilla team, including Mr. Hoang Van Tien, Mr. Trinh Dinh Thu, and Mr. Trinh Dinh Thanh, who were local people; Mr. Do Van Tai from Ngoc Liep commune; and Mr. Can Van Le from Can Huu commune.

The communal house was a place to dig tunnels to hide documents, weapons, and food; the red flag with yellow star was raised on the Seu tree mound behind the communal house; today the villagers have built a flagpole behind the communal house to record the old traces. This place was chosen as the venue for the joint party cell conference of Liep Tuyet - Phu Cat - Ngoc Liep around 1949 - 1950 to mobilize the people to struggle against the French colonialists. On October 16, 1952, at the market right next to Cuu Tinh communal house, French soldiers from Buong post (Can Huu commune) came here with the aim of searching for the guerrilla team, and a gunfight took place between the French soldiers and the Hong Son guerrilla team. The guerrilla team, protected by the people, both fought to hold out and retreated to preserve their forces; the tunnels hiding weapons and food were also safe.

During the period 1952 - 1954, the French enemy once destroyed the communal house and occupied it for a few days; without achieving any result, they withdrew on their own.

In the communal house yard, many times the people gathered for meetings and rallies to launch movements to support the resistance, supply food, participate in logistics workers, dig trenches, build mounds on traffic roads, etc.

During the resistance war against the Americans The communal house was a place for organizing meetings of the people and mass organizations in the village (before there was a cultural house).

Many times the communal house was a polling place for people's councils at all levels.

In the communal house yard, 51 batches of send-offs were held for 475 outstanding young people to join the army to fight the Americans, 37 young volunteers, and 15 people participating in logistics workers.

In 1971 - 1972, the Voice of Vietnam radio station stayed and worked in the locality; the people of Dai Dong Do Lan enthusiastically helped, contributing to protecting the voice of the Party and the State.

Through two resistance wars, Dai Dong Do Lan village contributed manpower and resources together with the people of the whole country to struggle for complete victory.

In particular, the State recorded the merits: 05 Vietnamese Heroic Mothers, 33 martyrs, 15 wounded and sick soldiers, and 15 people infected with chemical toxins.

034. Cultural and religious activities related to the relic

Since its founding, Dai Dong Communal House relic has truly become a cultural center and a place for religious and belief activities of the local people. Especially during the village's festivals and holidays in general and the communal house's holidays, it has attracted a large number of people. This is an occasion for people to express gratitude and at the same time demonstrate community solidarity, becoming stronger and more closely knit.

To prepare for and carry out well the work of the village communal house during the great festivals in the past, the elderly and the villagers chose a respected elder with enthusiasm for the village to preside over and manage the assignment of work. Today, the village head is responsible for directing the communal house festival committee to carry it out.

The festival committee is selected by the villagers, from 7 to 12 people, and at the same time they select and honor an elderly person who is healthy, understands the village rules, is respected by the people, has clear virtue, and has a clean family (without mourning) to hold the position of communal house caretaker, together with the festival committee taking care of the rituals during the year.

Carrying out the work on annual great festivals. In the past, the village assigned each clan in the village to take charge for one year. Today, the communal house festival committee is responsible.

* CEREMONIAL PART

Before Lunar New Year and before festivals, cleaning and washing the long thrones and worship objects, and cleaning inside and outside the grounds are carried out. Water for cleaning and wiping worship objects is assigned to quick, strong young men loved by the people, taken from the cleanest deep well in the village. The water is brought to the communal house and stored in special ceramic jars, used to make tea, and red cloths are used to clean and wipe the worship objects. The remaining water is used to water plants in the communal house grounds.

Hanging flags, parasols, and canopies; decorating the interior and exterior of the temple solemnly for the ceremony.

In the afternoon before the great festival, the caretaker performs the bathing ritual and then offers the evening report sacrifice.

All 04 altars in the communal house are fully prepared with offerings, all being fresh offerings (pork).

- The main altar in the upper communal house: a pig's head with tail, 01 tray of white sticky rice (yellow flower glutinous rice), 01 plate of white salt, 01 plate of betel and areca, 01 gourd of white wine, gold and silver paper, flowers and fruits, incense and candles for welcoming the spirits.

(In the past, it was a whole pig of about 30 kg; the pig offered at the communal house was assigned to a well-off, healthy, happy family to raise with rice bran and clean vegetables and sweet potatoes to ensure firm meat and good white pork organs)

On the great festival day, the pig is slaughtered and cleaned, kept whole and roasted until cooked, placed on a table covered with a red cloth and solemnly carried to the village communal house.

- On the two sides, left civil and right martial: offerings of fresh meat (front leg) 01 tray of white sticky rice, 01 plate of white salt, a plate of betel and areca, 01 gourd of white wine, gold and silver paper, flowers and fruits, incense and lamps.

- The main altar in the middle communal house: worship of the generals and talented people of outstanding scholarship and examination success who rendered great service to the homeland and country.

Offerings: fresh meat (front leg), tray of white sticky rice, plate of white salt, betel and areca, gourd of white wine, gold and silver paper, flowers and fruits, incense and lamps.

On the great festivals of the year, two ceremonies are held.

The ceremony on the afternoon of the previous day is called cáo tế (announcement rite) – worship at night

The next morning is the main ceremony – the day of the main feast

The oration (văn tế) is assigned to a person with education, a complete and happy family, and a clean clan lineage (no recent bereavement) to act as the oration writer; he copies the oration text, and it is respectfully read before the altar during the ceremony. The central hall of the communal house is where the oration is written; after writing, it is attached to an oration stand, covered with red cloth, presented to the Thủ Từ elder, and placed for worship at the central main altar.

The ceremonial team consists of 15 to 17 people (all without recent bereavement)

Including: 1 Chief Celebrant, 01 to 3 assistant celebrants, 01 East Announcer, 01 West Announcer, 01 oration writer, 08 attending celebrants also called chấp sự, and 02 drum and gong players.

The central bay of the front ceremonial house (Lower Communal House) is the position for the ceremonial team to perform rites

The ritual area is spread with 4 mats

Mat 1: the deity seat mat (also called the front seat mat)

Mat 2: the blessing reception mat

Mat 3: the Chief Celebrant’s mat

Mat 4: the assistant celebrants’ mat

During the ceremony there are 4 rounds of offerings brought into the inner shrine

1 round of incense offering, 3 rounds of wine offering

After 2 rounds: incense and wine offerings, the eulogy is read.

The attending celebrants (chấp sự) enter the inner shrine, bring the eulogy out, hand it to the Chief Celebrant, who bows to the deities and passes it to the oration writer to chant and read. After reading, it is placed at the deity-welcoming altar where the Chief Celebrant presents offerings. The 4 offering rounds end with Ẩm phước (blessing reception), thủ tộ, hóa văn (burning the oration), tạ lễ (thanksgiving rite), and the ceremony concludes.

During the ceremony, drums, gongs, and flowing-water music fill the space joyously yet remain solemn and reverent.

The ceremony lasts about 1.5 to 2 hours; anyone who commits an error during the ceremony is removed by the villagers and may never again serve as a ceremonial official.

04* FESTIVAL SECTION

According to traditional custom, the 8th day of the first lunar month is the village festival day, held once every 5 years; the festival lasts 2 days (the 8th and 9th of the first lunar month)

On the 8th day of the first lunar month, the morning is the deity worship ceremony; in the afternoon, a celebration is held for the Longevity elders, today elders aged exactly 70, 75, 80, 85, 90, 95, 100 and over 100.

Admission of men reaching elder age (formerly 50, now 60 full years; the men go to the communal house and perform the village presentation rite (vọng đình))

This is held every year on the 8th day of the first lunar month

In years when the 2-day festival is held: on the 9th day of the first lunar month, a palanquin procession takes place and folk games are organized, such as: swinging, wrestling, chess on the yard, chess on a table, volleyball, football, tug of war, blindfolded goat catching, pot smashing, duck catching, etc. The village awards prizes to encourage and cheer the participants.

On the morning of the 9th day of the first lunar month, at about 7 o’clock, the palanquin procession group, the elders, and all the people gather fully in the communal house yard, in neat and beautiful clothing according to each age group.

The palanquin procession team wears nậu shirts, wrapped arm and leg guards, bào shirts, red headscarves with fringes hanging behind, conical caps; the elders wear the traditional áo the and khăn gõ; Buddhist elders wear shimmering velvet four-panel dresses; the women flutter in modern outfits, etc.

Everyone puts on the most beautiful clothing for the festival day. The palanquin procession begins.

In the past, the commander was an elderly man nominated by the people; today the commander is the village head.

Leading the palanquin procession is a large sacred flag with a ceremonial canopy in the middle, with two rows of smaller sacred flags on both sides – all flag bearers are handsome young men and beautiful young women; gongs and drums sound joyfully.

Next is the long đình palanquin carried by 4 strong young men, containing the box of royal edicts: Đức Thượng Đẳng Bảo An Công Chúa, along with offerings: fruit, cakes and sweets, betel and areca, wine, water, incense, and lamps – with 2 commanders in front of and behind the long palanquin, giving signals with a small drum.

The bát cống palanquin is carried by 12 strong young men of balanced and even build. On the throne are the three Great Kings and three royal edicts covered with divine robes. 2 commanders give signals with a small drum.

Two officials on a red horse and a white horse accompany the procession. On both sides of the long palanquin are two rows of ceremonial weapon bearers in eight symbolic formations, solemnly advancing.

The palanquin procession team must all be people from families without recent bereavement.

A sinh tiền dance team dances in welcome from the bát cống palanquin to the front of the procession, from left to right and vice versa. This continues until the end of the procession route.

After the palanquin is the ceremonial team: neatly dressed, following the rites.

Buddhist elders and people from all walks of life join the procession. The palanquin procession starts from the communal house yard heading south to the village gate (formerly called the main gate, with a bronze pillar; over time, natural disasters, war, and road-widening requirements mean the gate no longer exists), follows the village road into the shrines worshiping the local tutelary deities of the four hamlets Đồng Quang, Đồng Lạc, Đồng Hỷ, and Độ Lân, then regroups at the communal house yard; the palanquin procession ends after about 3 hours.

Besides the main festival, Đại Đồng Communal House also has other festival days such as: Lunar New Year, the 1st and the 15th of each month; every year Đại Đồng Communal House has 04 major ceremonies (according to the lunar calendar), namely:

- The 8th day of the first lunar month – Khai Hạ Ceremony

- The 12th day of the 5th lunar month – Birthday Ceremony of the Great Deity

- The 10th day of the 7th lunar month – Saint Transformation Day Ceremony

- The 27th day of the 10th lunar month – Hạ Điền Ceremony

5. General introduction to the scope, scale, and overall layout of the relic and the environmental landscape of the relic area; general assessment of the technical condition of the relic, clearly stating the extent of damage and deterioration of the relic and the status of violations of the relic (if any)

Dai Dong Communal House was built in 1823 and included the Upper, Central, and Lower communal houses; on both sides were left and right vu houses; at the rear were dragon and phoenix motifs; the communal house was a place where troops were stationed. During the resistance war against the French, the communal house was partly destroyed and its fence was demolished. Buong Post occupied the communal house, and in 1992 the main hall was repaired and embellished; in 2004 the main hall was rebuilt in concrete. In 2017 and 2018, two left and right side halls were built. In 2016, the whole complex was repaired.

Dai Dong Communal House is located in the middle of the village along the inter-village road, facing south in a spacious and airy area; to the right is Dai Dong Pagoda, to the left is the martyrs cemetery, and 200 m behind is the Tich River. It lies outside the Tich River dike on high ground, so it is not flooded. Dai Dong Communal House has a Tam-character layout, including items such as: gate, main hall, central hall, rear hall, left and right side halls, and other auxiliary items such as the arched bridge, yard, and garden...

056. Detailed description

066.1. Gate

The gate is the first item adjacent to the inter-village road and is quite elaborately made with one main passage. The gate is built in the style of a nghi mon with ceremonial pillars; in the center is a passage decorated with dragons facing the sun, dragon bodies decorated with ceramic shards, tails pointing upward, creating a pair of soft, winding dragons. Below is a plaque with three Chinese characters, and both sides are decorated with patterns. Two low walls connect to two ceremonial pillars; on the low walls are two characters for Longevity. The two main ceremonial pillars are large, with tops decorated with four phoenixes facing inward, bodies pressed against the side, tails gathered and pointing to the sky, heads turned in four directions. Below is a lantern panel decorated with patterns; the pillar bodies have raised lines and are inscribed with pairs of Chinese couplets; the pillar bases are in the shape of a tied gourd. Continuing to two smaller ceremonial pillars are two low walls; on top of the low walls are patterns, and the outer face is decorated with apricot blossoms. The two side ceremonial pillars are decorated with a pair of nghe facing each other; the pillar bodies have raised lines and are inscribed with pairs of Chinese couplets; the pillar bases are tied-gourd shaped. From the small ceremonial pillars, a wall system surrounds the relic.

On both gable sides, secondary gates open to the two sides; the gates are made in a two-tier, eight-roof style with curved dao corners; in the center of the roof ridge is an image of the sun, and at both ends are two kim facing the sun. The four corners are four curved dao corners, and the roof is covered with imitation tubular tiles. Below, the gate has a concrete arch. Connecting to both sides are two square pillars; the tops are decorated with lotus buds, and the bodies are decorated with stylized Chinese couplets.

6.2. Main hall

From the gate, crossing an arched bridge leads to the screen in front of the main hall. The screen is made in the shape of a scroll; on top are a pair of dragons facing the sun. In the center of the scroll is one Chinese character; above is a tiger tally image, surrounded by decorative patterns. From the scroll to both sides are two pillars; the tops are decorated with lotus buds; below, the lantern panels are left blank; the pillar bodies are square and decorated with the four seasons: pine, bamboo, chrysanthemum, and apricot.

From the screen, across a yard paved with 30x30 cm red square bricks, is the main hall; three steps lead up to the veranda. The veranda is wide and airy. In front, a pair of dragons is embossed on the step band.

The main hall consists of three bays and two side compartments with four curved dao roofs; in the center of the roof ridge is a dragon-facing-sun image; at the two gable ends are two kim; the ridge borders are plain without decoration. The roof is covered with local tiles, and the four dao ends curve upward. Connecting from the gable ends to the two ceremonial pillar arms are low walls; on the inner face of the low walls are two characters for Longevity, and on the outer face is a pair of horses, with patterns below. There are two ceremonial pillars on both sides; the tops are decorated with four phoenixes facing inward, bodies pressed against the side, tails gathered and pointing to the sky, heads turned in four directions. Below is a decorated lantern panel; the pillar bodies have raised lines and Chinese couplets; the bases are tied-gourd shaped.

Inside, the floor is paved with red square bricks and includes four concrete roof-truss sets imitating wood, uniformly made in the style of thuong gia chieng, ha ke ngoi on four rows of columns; the truss sets are mainly smooth-planed and tightly joined, emphasizing durability.

In the main hall, a bat-cong palanquin is arranged in the side compartment on the right as viewed from inside.

076.3. Central hall

Parallel to the main hall is the central hall, consisting of three bays and two side compartments with four curved dao roofs, covered with local tiles. In the center of the roof ridge is a bat image; at the two gable ends are two kim; the ridge borders are decorated with a pair of nghe. In front is a yard with parasols, then a step band leading up to the central hall veranda. Through the folding-door system one enters inside; the folding doors are made of wood, smooth-planed, without decorative patterns.

Inside, the floor is paved with red square bricks with roof-supporting truss sets uniformly made in the style of thuong gia chieng, ha ke ngoi on four rows of columns. The truss sets emphasize durability.

In the central hall are arranged a bronze gong, one drum together with a long-dinh palanquin, a set of bat buu, gia van, a curtain, horizontal plaques, couplets, an incense table with a van stand, candlesticks, and a worship chair...

086.4. Rear hall

Separated by a wide yard from a first-character-style structure is the rear hall. The rear hall consists of three bays and two side compartments with four curved dao roofs; in the center of the roof ridge is an image of two dragons facing the moon; at the two gable ends are two stylized kim; the ridge borders are decorated with a pair of nghe; the roof is covered with local tiles.

Inside, the truss sets are uniformly made in the style of thuong gia chieng, ha ke ngoi on four rows of columns; the truss sets are mainly smooth-planed and tightly joined, emphasizing durability, and are decorated with patterns.

In the rear hall, worship objects are arranged as follows: the central bay has an altar built of brickwork and is arranged with one stone incense bowl, a pair of cranes, a water stand, a bronze tripod, a pair of wooden candlesticks, a fruit tray with a curtain hanging above, a horizontal plaque bearing three Chinese characters, a pair of trough-shaped couplets, a long throne and spirit tablet, a horizontal plaque, and statues of civil and military mandarins...

096.5. Left and right side halls

The left and right side halls are works located in front of the main items, each consisting of three bays, built in the style of blind-gable walls, with roofs imitating tubular tiles, and floors paved with red square bricks. The truss sets are uniformly made in the style of vi keo, ha ke resting on the two ends of the walls; the truss sets are of concrete without decorative patterns.

Dai Dong Communal House is a historical-cultural relic with different contents and distinctive values. The relic has a spacious and airy architectural scale. It is a place of worship for the villagers and also a place to remember and honor the god who helped the people and the country fight invaders and left a strong mark in the nation's history.

This place has become a center of cultural and spiritual activities for the people of Dai Dong Do Lan village, educating generations living today in the spirit of love for their homeland. The relic always gathers and radiates the true values of the nation, contributing to the preservation of traditional cultural values and to the protection of fine customs and traditions in the spirit of Central Resolution 05 (8th tenure) and the Conclusion of the 10th Central Conference (9th tenure) on building and continuing to build and develop an advanced Vietnamese culture imbued with national cultural identity.

107. Values of the relic

117.1. Historical value of the relic

Set in such a geo-cultural space, the presence of Dai Dong Communal House at its current location is a historical testimony, marking the formation and development of a homeland rich in revolutionary tradition yesterday, today, and tomorrow, contributing to promoting the cause of building an advanced Vietnamese culture imbued with national cultural identity in the spirit of Central Resolution 05, 8th tenure, and the Conclusion of the 10th Central Conference, 4th tenure, on building and continuing to build and develop an advanced Vietnamese culture imbued with national cultural identity.

Kieu Phu is a place that bears the mark of many victories in the cause of fighting foreign invaders, defending the land and the village, a place that preserves traditional cultural essences, and a pride for generations of young people. The people here have always had a tradition of diligence in labor and production and steadfast heroism in combat, leaving later generations glorious pages of history and indomitable examples, so that today's generation of Kieu Phu descendants can continue the tradition of building an ever richer and more beautiful homeland.

Dai Dong Do Lan is one of the villages of Kieu Phu Commune, associated with the Thong Dat victory on March 25, 1954, demonstrating the loyal and courageous spirit of the local people in the resistance war against the French. To commemorate the sacrifices of the soldiers and the local militia and people. The army and people of Liep Tuyet fought heroically and won victory over the French colonialists. This victory is the pride of the people of Kieu Phu today.

127.2. Cultural and scientific value of the relic

Dai Dong Communal House is reflected through religious practices associated with the god worshipped, and is also connected with other relics in Bai Ngoai village. The communal house worships Tam Lang, namely Trieu Lang, Than Lang, and Gia Lang from the Hung Vuong period, showing that the religious consciousness of the people here is very strong.

That consciousness has been preserved and transmitted through many generations to form the common cultural spirit of the Vietnamese people, contributing to the cultural depth and religious life of this land. Spiritual and cultural activities have partly reflected the cohesion of the village community here. Through rituals during festivals and religious-cultural activities at the relic, these are occasions to bind the village community, preserve and inherit the village's cultural identity tradition, and contribute to preserving and passing on cultural values to younger generations.

137.3. Aesthetic value of the relic

The aesthetic value of the relic is an intrinsic value, encompassing aspects such as technical-aesthetic value, value of plastic arts, and thinking about the arrangement of relics... The presence of the communal house has partly gathered such similarities. The architecture of the communal house, traditional materials, arrangement of artifacts, and spatial landscape... are contained in this relic, creating a traditional relic.

Although the communal house has been restored in this land, the local authorities and people built a communal house with the current architectural style in recent years. The communal house still preserves a number of valuable artifacts and worship objects such as royal decrees, Thổ Hà ceramic incense bowls, dragon thrones and spirit tablets, dating to the artistic Nguyễn dynasty period; the artifacts and objects are decorated and carved with exquisite patterns.

Dai Dong Communal House

Introduction

More Other places

Gioi Duc Pagoda (Hong An Temple)

Story

012. Characteristics of the relic

023. Revolutionary resistance events

034. Cultural and religious activities related to the relic

04* FESTIVAL SECTION

056. Detailed description

066.1. Gate

076.3. Central hall

086.4. Rear hall

096.5. Left and right side halls

107. Values of the relic

117.1. Historical value of the relic

127.2. Cultural and scientific value of the relic

137.3. Aesthetic value of the relic

Hai Giac Pagoda

Phuong Bang Pagoda (Hung Long)

Sung An Pagoda, also known as Sung Khang Pagoda (Dong Ba Pagoda)

Introduction

More Other places

Gioi Duc Pagoda (Hong An Temple)

Story

01|2. Characteristics of the relic

02|3. Revolutionary resistance events

03|4. Cultural and religious activities related to the relic

04|* FESTIVAL SECTION

05|6. Detailed description

06|6.1. Gate

07|6.3. Central hall

08|6.4. Rear hall

09|6.5. Left and right side halls

10|7. Values of the relic

11|7.1. Historical value of the relic

12|7.2. Cultural and scientific value of the relic

13|7.3. Aesthetic value of the relic

Hai Giac Pagoda

Phuong Bang Pagoda (Hung Long)

Sung An Pagoda, also known as Sung Khang Pagoda (Dong Ba Pagoda)

012. Characteristics of the relic

023. Revolutionary resistance events

034. Cultural and religious activities related to the relic

04* FESTIVAL SECTION

056. Detailed description

066.1. Gate

076.3. Central hall

086.4. Rear hall

096.5. Left and right side halls

107. Values of the relic

117.1. Historical value of the relic

127.2. Cultural and scientific value of the relic

137.3. Aesthetic value of the relic