Noi Xa Communal House

The Shrine and Noi Xa Communal House are places where Noi Xa villagers worship and commemorate the tutelary deity who protects their village, so they belong to the type of religious relic, in the form of a communal house - shrine. The Current Tutelary God worshipped at the Noi Xa shrine - communal house is a national hero, a brave and talented general who made great contributions to the resistance against the invading Ming army in the 15th century. Under the general's command, there were sons of Noi Xa village who followed him to fight the enemy and save the country. Although time passes, the spirits of the generals still live forever with heaven and earth at the communal house - shrine of Noi Xa village, Hoa Xa commune today.

Noi Xa is a rural village on the left bank of the Day River, which in the past was an important waterway of our country. At many sites in the low-lying Ung Hoa area, many archaeological artifacts have been discovered over the years, such as bronze and ceramic containers, woven and textile items, weapons, and boat-coffin tombs hollowed out from tree trunks, showing that as early as the era of the Hung Kings founding the country, more than 2,000 years ago, the land on the left bank of the ancient Hat River, now in Ung Hoa district, was a place where ancient Viet people gathered and lived. Along with archaeological artifacts, legends and folk tales in the area express the tradition of diligence and creativity in labor and production and the tradition of fighting foreign invaders of our ancestors from generation to generation. In the process of forming and developing the village and in the struggle against foreign invaders to protect the country, heroes were remembered by the people, who established temples for commemoration to pass down forever to later generations the legends and exploits of these figures.

Folk tales and Han-Nom documents still preserved in Noi Xa shrine have recorded the presence of the hero who contributed to driving out the Ming invaders in the 15th century at Noi Xa communal house and shrine. The god was conferred the title Uy Quoc Khanh Tuyet Hoang Tu Dai Sinh Nhan Quoc Chinh Uy Nghi Linh Thanh Dai Vuong Trung Dang Than. The legend and deeds of the god can be summarized according to the divine genealogy as follows:

In the time before King Le Thai To, in the Thanh Hoa region there was a man named Bao Loc, surnamed Trinh, named Gian, who thanks to former hereditary privilege married a woman in the district, Le Thi named Hue. Coming from a family of scholarly and honorable traditions, both husband and wife lived morally, devoted themselves to doing good, and did not do the slightest evil. As time passed, he was nearly 60 and she was over 40 but they still had no child to continue the line. They often said that virtuous children and filial descendants are more precious than gold and jade. Therefore they regularly helped the poor and sincerely repaired their faults, visiting famous mountains and scenic places and sacred temples and caves hoping to soon have a child. One day they heard that in Hoai An district, Ung Thien prefecture, Son Nam region, there was Tuyet Son cave, extremely efficacious, where prayers were answered as wished and vows all fulfilled; the couple prepared offerings and went to the cave temple to pray for a child. After the ceremony, they stayed overnight and were told in a dream that they would have a son, reincarnated from the Water God, born in the Dragon year. The next day on the way home, passing through Nhue Khu land in Noi Xa trang, Hoai An district, they suddenly saw the sky and earth darken; they took shelter in the 'Toi Linh Water God' shrine, and a radiant light shone upon them. Le Thi became pregnant from then on. On the 6th day of the 8th month of the Nham Thin year, Le Thi gave birth to a handsome, extraordinary son. They named him Khanh Tuyet. At only 13, Khanh Tuyet had thoroughly studied civil and military affairs and military texts. At 18, his father and mother both died in one night, and he observed filial mourning for three years.

At that time, in our country the Tran dynasty had fallen, and the Ming invaders had for more than twenty years slaughtered innocent people, leaving the population destitute. From Lam Son, Le Thai To rose in rebellion, calling on heroes and outstanding men to help the people and save the country. Hearing the call, Khanh Tuyet recruited more than 500 followers and made his way to Lam Son to join the cause. Thai To, seeing that he was accomplished in both civil and military affairs, sent him to patrol the Son Nam region. He obeyed the order, commanding more than 5,000 naval troops and advancing straight to the Ung Thien prefecture, Son Nam region. He stationed his troops at Nhue Khu land of Noi Xa trang, Hoai An district, where there was an ancient shrine. He prepared offerings and paid respects at the shrine, invited the elders to talk about the deity in the shrine... The elders, hearing the story, asked to become his servants. He then selected more than 30 people from the population as household servants. He ordered soldiers and people to repair the shrine, and also gave 30 gold ingots to buy fields as sacrificial land.

At that time, in the first ten days of the second month, he was sent to fight the Ming army in Lang Son. He established an altar to report to heaven and earth, mountains and rivers, and all deities, rewarded the soldiers, and then led his troops straight to the Ming barracks in Lang Son, winning a great battle and beheading Lieu Thang. The Ming army was heavily defeated. From then on the world was peaceful. King Le Thai To ascended the throne as emperor, reviewed merits and rewarded the soldiers. He was promoted to Bao Chi Cong Than, granted the royal surname, appointed Grand Marshal, and ordered to oversee Ung Thien prefecture, Son Nam.

One day, while he was sitting in the prefectural office, suddenly a red light flew up, and he passed away. The people held a ceremony and reported it to the court. The king ordered a funeral and conferred on Khanh Tuyet the title Trung Dang Phuc Than, and permitted the people of Nhue Khu, Noi Xa trang, to repair the shrine to worship the god. In the reign of King Le Thanh Tong, when reviewing the legends of former meritorious officials who had rendered service in fighting the Ming invaders, he posthumously conferred on him the title Current Tutelary God, with the conferred divine title Uy Quoc Khanh Tuyet Hoang Tu Dai Sinh Nhan Quoc Chinh Uy Nghi Linh Thanh Dai Vuong.

According to the book “Van hien Thang Long - Hanoi” (in item 53. Legend of Van Thai commune, pp. 938-941) and the “Than pha” book still preserved in the village, the Current Tutelary God worshipped at the Noi Xa shrine - communal house is a hero, a brave and talented general who made great contributions to the resistance against the invading Ming army in the 15th century. Under the general's command were more than thirty sons of Noi Xa villagers. Although time passes, the spirits of the generals still live forever with heaven and earth at the communal house - shrine of Noi Xa village, Hoa Xa commune today.

In terms of architecture, the Noi Xa Communal House - Shrine are traditional ancient architectural works with a unique beauty, combined with the natural landscape.

The communal house and shrine of Noi Xa village worship the tutelary god Trinh Khanh Tuyet, a meritorious official of the early Le dynasty. He joined Le Loi's insurgent army very early (1418-1424). He was trusted by Le Thai To (Le Loi) and was sent from Thanh Hoa to Noi Xa trang (village), Thai Duong canton, Hoai An district, Ung Thien prefecture, Son Nam garrison (now Noi Xa village, Hoa Xa commune, Hanoi).

According to the divine genealogy: He followed Le Loi's order to bring 5,000 troops to Noi Xa to station. He defeated the Ming army in many battles, most notably taking part in the battle against 150,000 Ming reinforcement troops at Chi Lang and rendering service by beheading Lieu Thang (1427). With many merits, he was granted the royal surname by the king, that is, he was allowed to bear the king's surname, and was ranked among the founding meritorious officials of the Le dynasty.

In the Communal House - Shrine there are still many precious artifacts of various materials made from the 18th century to the present. At the Communal House and Shrine are still preserved the “Than pha” text of the first year of Hong Duc (1470), conferral edicts of the 33rd year of Tu Duc (1880) and the 9th year of Khai Dinh (1924), a plaque “Trung Dang Than”, a 19th-century saint's hat, and many artifacts from the Le Trung Hung period...

In each village and commune, the communal house is a place of cultural and spiritual activity, where villagers organize religious activities to commemorate the tutelary gods who protect the cultural and spiritual life of the villagers. In Vietnamese history, communal houses appeared around the 14th-15th centuries and developed richly and brilliantly in the 16th-17th centuries up to the present. Noi Xa Communal House is no exception to

that rule. The physical traces and Han-Nom documents still remaining in the communal house show that Noi Xa Communal House was last extensively restored in the 5th year of King Nguyen Thieu Tri - 1845, on a fairly large scale and with many categories of structures. Through wartime and the effects of being used for various purposes, at present Noi Xa Communal House only retains the main communal house, including the great worship hall and the rear sanctuary.

Noi Xa Communal House has a ground plan in the shape of the letter T, facing southwest, located on a plot in the middle of the village, beside the village's main road. From the village road, through a ceremonial gate, one enters the wide communal-house courtyard. The communal house's ceremonial gate was recently restored in a simple pillar style. On both sides of the entrance are two tall pillar structures about halfway up the roof. The pillar bases are built with a narrowing neck to create solidity; the pillar shafts have square cross-sections. The upper ends are built with four-sided lantern boxes carved with the four sacred creatures. The tops of the pillars are built with long dinh-style roofs. On the ridge are a pair of nghe standing guard, overseeing the spirituality of pilgrims entering the communal house. On both sides of the pillars are two low walls enclosing the communal-house courtyard. In front of the communal house, about one courtyard away, is a pond that creates a yin-yang balance for the relic.

The great worship hall of Noi Xa Communal House consists of five bays and two small side bays, with gable walls closed at the ends. At both gable ends, walls are built up to the roof ridge. Inside the communal house are six roof trusses made by artisans in three different truss forms, arranged symmetrically. The two main trusses have the structure of the type 'upper giao chien and rong nach, stacked con and rong with lower bay hien' on four rows of columns. A sturdy cau dau beam is mortised in a split-head style connecting the tops of the two main columns. Above the cau dau are two hidden posts supporting a pig-belly rong supporting the upper purlin. A nach beam is mortised from the body of the main column extending to the top of the military column. The nach rongs are mortised into the bodies of the upper posts and lower main columns and extend out to support the roof purlins. The nach rongs are stacked through square support blocks with tapered bases. The gaps between the nach rongs on the nach beam are closed. From the military column, the bay extends out to support the eave purlin and two eave purlins. In the two adjacent trusses, from the top of the main column down to the top of the military column is a ke creating openness. In the two trusses adjacent to the gable walls, the rongs above the cau dau are replaced by a triangular con me that serves as the place for a sculpture in the image of a tiger charm with the character 'longevity' in its mouth, flat forehead, large nose, bulging eyes, and two arms stretched sideways, majestically resting on the heads of two

standing nghe with four legs spread to bear the load, heads turned looking into the communal house.

The artistic sculpture in the great worship hall is concentrated mainly in the two main trusses and the two gable roof truss sections. Other parts are mainly smoothed and carved with flowing lines. In the two main trusses, the ends of the nach rongs are carved with twisted cloud patterns; the four dau du of the central bay are carved as dragon heads with upturned noses, mouths holding pearls, manes and beards brushed backward in many layers, majestic in the traditional openwork and raised relief style. On the stacked rong supports are images of the four sacred creatures. On the bodies of the bays are carved dragons and unicorns. The carvings and sculptural images in the communal house bear a strong 19th-century carving style, with relief carving imitating raised relief. The protruding parts are made separately and joined to the relief-carved body, creating a characteristic feature of the period.

The rear sanctuary of the communal house is a two-bay longitudinal house connected to the central bay of the great worship hall by a continuous wall. The rear sanctuary is built in the form of three trusses with brick vaulting, curved into a full arch. Outside are simple frames supporting two tiled roofs.

The roof tiles of the Noi Xa main communal house are covered with wide, thin ancient di tiles with slightly thick ends. The ridge and eave ridges are built with dinh edging, and the ends of the ridges are built with rectangular three-tiered pillar blocks.

On the outer surface of the two gable ends of the great worship hall and behind the rear sanctuary are decorated with tiger-charm images. As with the decorations on the architecture inside the communal house, the artists placed in the tiger-charm image the hope for favorable rain and wind, sufficient water for good harvests and abundance.

With its outstanding historical and cultural values, Noi Xa Communal House was ranked as a National Architectural and Artistic Relic under Decision No. 3462/QD-BVHTTDL dated 28 September 2010 of the Ministry of Culture, Sports and Tourism.

- Noi Xa Shrine is now in Noi Xa Village, Hoa Xa Commune, Hanoi City. The shrine is located outside, along the edge of the village residential area.

- Noi Xa Shrine is situated in a rural village along the bank of the Day River, an ancient river that was once a vital communication route. From Hanoi and Ha Dong, follow National Highway 6 to Ba La Junction, turn left onto National Highway 21B toward Van Dinh. After Van Dinh, follow the Day River dike to kilometer 33, in Noi Xa Village, then turn left and go down to the shrine. From the shrine, a few hundred meters along the village road leads to Noi Xa Communal House. The route is convenient for all means of road transport.

- Noi Xa Shrine is about a few hundred meters along the village road from the communal house, and the shrine faces southwest. According to the recollections of village elders, before the August 1945 Revolution the shrine comprised a ceremonial gate, a semicircular pond, a Front Ceremonial Hall, a Great Worship Hall, a Central Hall and a Rear Hall arranged horizontally on a large plot of land. There were many dense old trees here, creating a sacred and mysterious atmosphere. During the war, the shrine's Front Ceremonial Hall and Great Worship Hall were demolished, and the semicircular pond was filled in. At present only the Central Hall and Rear Hall of the shrine remain.

Outside the ceremonial gate at the village road junction is an ancient banyan tree about several hundred years old. The ceremonial gate of Noi Xa Shrine is built in the pillar-style ceremonial gate form. Two large square-section pillar symbols create a wide central passage. The upper parts of the pillars have lantern recesses. The column tops are plain flush tops. On both sides, four smaller pillar symbols create two side passages. The upper parts of these pillars are decorated with stylized flowers. Between the pillars are simple low separating walls.

The Central Hall of the shrine was built in the 19th century; in the Thanh Thai reign, Nham Dan year (1902), it was repaired and four main pillars were replaced.

The Central Hall is built in the overlapping-eaves style with two tiers and eight curved knife-edge roofs. The entire house frame is placed on four pillars on a square foundation with horizontal and longitudinal tie beams. The two upper trusses are made in the chong ruong style and joined to each other through matching mortises; on the outer sides of each main pillar are upper and lower brackets supporting the upper and lower roof edges. Between the two roofs, the overlapping-eaves gap is fitted with an open system of turned wooden bars. The decoration on the Central Hall architecture is concentrated on the beam ends and the bodies of the lower-eave brackets. The decorative theme here is a stylized dragon-cloud image with rough, shallow carvings.

On both sides of the Central Hall are two small brick-paved courtyards. Outside on both sides are two screens built in the pseudo ceremonial gate style, with a two-tier, eight-curved-roof cannon gate, symmetrical about the Central Hall to create an enclosed architectural space.

Immediately adjoining the Central Hall is the Rear Hall. The Rear Hall is built on a T-shaped architectural plan. The upper part of the Rear Hall has five bays and two small side bays, with sealed gable walls and ngai-shaped corners. Two low walls connect the gable end of the house with the ceremonial gate screen in front. The building has a lean-to roof. The Rear Hall wall is built up to the roof ridge, and the front is left open to create a veranda nearly 3 m wide. The veranda trusses are in the side-bracket mortise-and-tenon style, linked together and placed on beams. One end of each beam rests on the wall, and the other rests on the veranda column row. A short bracket projects from the column top to support the roof edge. The veranda column row is made of blue stone with a square section of 22 cm x 22 cm, set on bases 30 cm x 35 cm x 35 cm high.

The main worship hall of the shrine is a longitudinal three-bay house with two roofs and sealed gable walls. One gable end of the hall is connected to the veranda wall, with communication through a system of folding panel doors. The trusses inside the hall are built with brick arched vaults to support the roof purlins; the innermost bay has a high platform where the shrine cabinet of the Village Tutelary God is placed. The outer bays are where sacrificial objects are arranged. On one side of the forbidden inner chamber is a small vaulted room used to worship the Holy Mother.

The column bases in the shrine are made of blue stone in octagonal form (Central Hall) or square form, 35 cm high, with a waisted bottle-neck shape. The roof is covered with ancient-style tiles. The roof ridge and eave edges are finished with dinh borders. At the ends of the roof ridge are stylized kim motifs with meander patterns characteristic of early 20th-century sculpture. Like many other shrine halls, the architectural items at Noi Xa Shrine are mainly smoothed, with edges and running moldings creating durability and solemnity.

Noi Xa Shrine and Communal House still preserve a number of rare artifacts made of various materials.

The group of artifacts currently kept at the communal house includes:

- An eight-bearer palanquin with carrying poles carved with dragon designs. The main pole is 3.8 m long; the cross pole is 2.5 m long and the secondary pole is 1.4 m long. Date of manufacture: 18th century – late Le Trung Hung period.

- A dragon throne 130 cm x 80 cm wide; 150 cm high, made in the early 20th century.

- Two bronze three-piece sets (incense burner and candlesticks).

- One large round cylindrical bronze incense bowl.

- A pair of bronze cranes 1.6 m high.

- One set of Eight Treasures in carved wood, red-lacquered and gilded.

- One wooden incense table 125 cm high, 80 cm x 180 cm wide

- Two pairs of wooden couplets (one pair with mother-of-pearl inlay)

- Two large-character horizontal plaques, made in the Nguyen dynasty (one with mother-of-pearl inlay)

The group of artifacts kept at the shrine includes:

- The genealogical record "Le Thai To Cong Than Nhat Vi Dai Vuong Pha Luc" last copied in the 12th year of Thanh Thai – 1900.

- Two royal edicts conferring titles on the deity in the 33rd year of Tu Duc (1880) and the 9th year of Khai Dinh (1924).

- Three copies of royal edicts from the 7th year of Thieu Tri (1847) and the 3rd year of Tu Duc (1850).

- Two pairs of wooden couplets (one pair in trough style, one pair with mother-of-pearl inlay on a black lacquer background).

- Two large-character horizontal plaques.

- Two stone steles erected in the Nham Thin year of Tu Duc (1872), 142 cm high and 90 cm wide. The stele crown is carved with two dragons flanking the moon, and the border is carved with floral scrolls.

- A square worship cabinet made in the long dinh style, 2.4 m high, 1.25 m x 1.25 m wide. Inside is placed a dragon throne and spirit tablet.

- A dragon throne and spirit tablet of the Tutelary God, created in the 18th century. The spirit tablet is made in human-figure style, 110 cm high; the throne has round-turned column shafts, is 110 cm high and 60 cm wide.

- A box-shaped incense table divided into panels with relief carving, brilliantly red-lacquered and gilded with themes of the four sacred animals, four seasons, tiger emblem, etc.; dimensions: 180 cm high, 160 cm x 80 cm wide; dating from the 18th century.

- A rectangular box-shaped bronze incense bowl with a constricted base; the two handles are a pair of facing dragons. Dimensions: 58 cm high, 50 cm wide including the two handles.

- One bronze three-piece set (incense burner and pair of candlesticks).

- One white-glazed porcelain jar with blue decorative patterns, 62 cm high, body circumference 108 cm.

- An antique ivory-white crackle-glazed lộc bình vase with raised colored enamel patterns, 47 cm high, with two elephant-head handles.

- One Móng Cái blue-and-white porcelain incense bowl, 1 lem high, 30 cm in diameter - 18th century.

- One bronze gong, 64 cm in diameter.

- One bronze bell, "Nội Xá Từ Chung", 50 cm high, 29 cm wide at the mouth.

- One set of 10 assorted ceremonial weapons.

- One large ceremonial tảo, dimensions 120 cm x 120 cm x 70 cm, front carved in relief with the four sacred creatures, lacquered red.

- One wooden plaque, two long halberds, four long swords.

- Five antique jars/flasks (four of them made of darkened bronze).

In addition, there are many other ritual objects made of ceramic, bronze, fabric, etc.

Đình - Miếu Nội Xá, like many religious sites in rural areas, is a place for the spiritual and cultural life of the villagers. Therefore, on monthly sóc and vọng days and on holidays such as Tết Nguyên Đán, Thượng Nguyên, Đoan Ngọ, etc., the people of Nội Xá village sincerely make offerings to His Excellency the Village Tutelary God. Vegetarian or meat offerings depend on each person's heart. Whenever a family has an event, families also make offerings to the tutelary god to pray for support. In addition, during the year there are five major festival occasions associated with the legend of the village's tutelary god.

The banquet celebrating the deity's birthday is held in August every year, from the 5th to the 6th. On August 5, the villagers open the shrine, perform the yết rite, and then organize a water procession from the Sáu Well to the shrine for the mộc dục rite for the Saint. The next day is the great celebration of the Saint's birthday. The offerings above are a vegetarian tray and fruit; below are offerings of beef, pork, glutinous rice, and wine. In the evening there is ca trù singing or chèo theater in the communal courtyard.

The day of the deity's transformation, November 10, is held at the shrine with similar offerings. On this day there is only a memorial rite; no singing or entertainment is allowed.

Celebration day on February 15, with offerings as above.

Celebration day on July 13, with offerings at discretion.

The village's great blessing festival is held in the middle of the lunar first month, on the 10th day of the first lunar month. Since ancient times it has been handed down as the field-opening day of Nội Xá village. On this occasion, the ceremonial committee members of full age contribute money to buy offerings and organize the annual ritual, while the villagers contribute money to organize the festival portion. On the 10th day of the first lunar month, the villagers organize a procession of the palanquin from the shrine to the communal house. The festival takes place vibrantly at the communal house for about two days, the 9th and 10th of the first lunar month; only in the afternoon of the 10th is the palanquin of His Excellency the Village Tutelary God escorted back to the shrine. During the great blessing festival days at the communal house, there are rites performed by the male ritual team, the female ritual team, and the sênh tiền percussion team, along with performances of stick fighting and ritual wrestling performed by two elderly villagers.

Outside the second cultural house there are fun activities such as wrestling, human chess, duck catching in the pond, and quan họ singing on Uncle Ho's fish pond... In the evenings there are ca trù singing and chèo singing in the communal courtyard.

Along with a historical process lasting thousands of years in building and defending the country, the people of Nội Xá village have created precious traditions. The tradition of mutual affection and mutual assistance, the spirit of diligent labor, and deep patriotism are important values in this community.

In particular, the people of Nội Xá are known for their hospitality, and this hospitality is shown most clearly in the way they receive visitors from all directions on the 10th day of the first lunar month every year. On this day, whether relatives or strangers, anyone who steps through the village gate is treated as an honored guest. The villagers believe that the more guests come to their homes on the 10th, the more luck and prosperity the family will have that year. Hospitality is not limited to greetings but lies in the warmth of every cup of tea and every meal offered.

The 10th day of the first lunar month - the festival - is a Tết full of affection. It is the day when every house in Nội Xá village opens its doors wide to welcome guests with the warmest smiles. And especially, the rich flavor of white, clear, soft, smooth bánh dày imbued with affection cannot be missing. That cake is crystallized not only from the precious grains of heaven and earth and from the strength of pestle strokes, but also from the generous and hospitable hearts of our villagers. Eating a piece of Nội Xá bánh dày means feeling the whole sentiment of our rural people - resilient, connected, and always pure and fragrant like that.

Every year on the 10th day of the first lunar month, the people of Nội Xá joyfully open the festival and offer to the Village Tutelary God the refined traditional culinary products made by the villagers' own hands, praying for a new year of peace and prosperity. The round glutinous rice cakes white and round, soft and fragrant with newly harvested glutinous rice, pounded by hand in the traditional manual way, are the soul of the offering tray, symbolizing completeness and sincere reverence for ancestors. Along with that is the warm spiciness of chè lam blended with the distinctive aroma of bánh gai glossy black, white cake elegant, creating the Tết flavor of the rural Đoài region, both rustic and deeply memorable. These traditional cakes are not only specialties for warding off bad luck at the start of the year but also a bond connecting village affection and neighborhood ties during spring reunion days.

Miếu - Đình Nội Xá are relics concerning historical figures associated with the period of struggle against foreign invaders by the Vietnamese people in the early 15th century. These are memorial works for the hero who participated in the Lam Sơn uprising to drive out the invading Ming army led by Lê Lợi. Among the surviving values, the life and career of the great king - Village Tutelary God Uy Quốc Khánh Tuyết Hoàng Tử Đại Nhân Sinh Nhân Quốc Chính Uy Nghi Linh Thánh Đại Vương - have been woven into a layer of legend covering the Miếu - Đình Nội Xá relics and have created a long-standing historical and cultural area of Nội Xá village.

The tutelary god of Nội Xá village is a brave and talented general, accomplished in both letters and arms, who commanded naval and land forces participating in battles, contributing to the resistance against the Ming invaders in the early 15th century. In our country's history, the Lam Sơn uprising has extremely great significance. It restored national independence and continued the brilliant development of Đại Việt civilization. It continued to awaken and nurture spiritual

national consciousness, contributing to building the patriotic tradition of the Vietnamese nation.

From an architectural and artistic perspective, the Miếu and Đình Nội Xá relics have a unique beauty thanks to their skillful combination with the natural landscape. At the same time, the shrine and communal house still preserve many precious carved artistic relics and refined sculptural works in the architecture of the đình - miếu. That current state has affirmed the artistic creativity of our forefathers' generations in building traditional relics in rural villages.

For many generations, Đình - Miếu Nội Xá have always been cared for, protected, and used for the right purposes by local people. Đình and Miếu Nội Xá are religious institutions and places for the spiritual and cultural life of the people of Nội Xá village, and have made positive contributions to present-day life. These are places serving religious worship and also places of rest and sightseeing for the people and tourists. In addition, they are spiritual addresses and vivid visual teaching aids in educating the younger generations of Nội Xá village in particular and Hòa Xá commune in general about the patriotic tradition and the tradition of labor in building the homeland and country.

Today the locality has carried out overall planning of the relic, invested in and restored it, returning to the relic architectural items that existed before, so that the Miếu Nội Xá relic becomes increasingly durable and spacious, and so that this place becomes a place of rest and activity and a place for educating the tradition of struggle to defend the country, actively contributing to the cause of building an advanced grassroots cultural life rich in national identity.

Hòa Xá, April 2026

Culture and Social Affairs Office of Hòa Xá Commune (ThiVu)

People's Committee of HÒA XÁ COMMUNE

RELICS MANAGEMENT BOARD

3. Maintain order and general hygiene, protect the landscape and environment, and do not litter.

4. Do not arbitrarily use public spaces, facilities, or works for personal purposes or in violation of regulations.

6. Respect local culture and customs. Avoid speaking loudly, laughing and joking, or making noise that affects others.

7. Do not smoke in the relic site; practice a cultured and civilized lifestyle; comply with fire prevention and fighting regulations at the relic site.

8. All acts of infringing upon the relic site are prohibited; do not pick flowers, break branches, or write or draw on architectural works, tree trunks, stone slabs, or fences at the relic site.