Types of Ly Nam De Worshiping Monuments in Thai Binh

; gilded horizontal lacquered boards, parallel sentences, incense altars and many valuable worship objects.

Giang Xa Temple (also known as Giang Quan) is located in Duc Giang Commune, Hoai Duc District, Hanoi. The temple is located in the west of the village, facing southwest. According to local folklore and based on the stone stele of the temple erected in the 5th year of Tu Duc (1852), the current location of the temple is the old pagoda (Linh Bao Tu) which is associated with Ly Nam De's childhood and also where he started his career. Later, on this land, the villagers built a temple to worship him when he was alive and when he passed away, the people built a temple right on the temple land. The temple was dilapidated so it was moved to the head of the village at its current location, renamed Bao Phuc Pagoda. The temple is located on a high, wide and airy land in the middle of Giang Xa village, in front and behind there are 2 large wells said to be dragon eyes, surrounded by many ancient muom and longan trees. Giang Xa Temple is now a valuable religious work with a rather impressive architectural scale with typical architectural items: the three-door gate, the temple yard, the front hall, the main worship hall and the sanctuary. The sanctuary and the main worship hall are connected to each other to form a T-shaped structure. In the sanctuary, there are incense altars, altars, objects, thrones and tablets, especially in the altar there is a statue of Ly Nam De. Currently, Giang Xa Temple preserves a large, rich and diverse amount of relics in terms of type and material such as: thrones and tablets, 3 palanquins from the Le Dynasty, many incense altars, many scrolls, horizontal lacquered boards, parallel sentences gilded with gold, especially a stone stele recording the life and career of Ly Nam De composed by Dong Cac Dai Hoc Si ​​Nguyen Binh and engraved in the 5th year of Tu Duc.

2.2.1.3. Types of Ly Nam De worship relics in Thai Binh

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• Distribution Map of Nam De Worshiping Sites in the Northern Delta Region
• Solutions for tourism development in Tien Lang - 10 zt2i3t4l5ee zt2a3gstourism, tourism development zt2a3ge zc2o3n4t5e6n7ts - District People's Committees and authorities of communes with tourist attractions should support, promote, and provide necessary information to people, helping them improve their knowledge about tourism. Raise tourism awareness for local people. * * * Due to limited knowledge and research time, the thesis inevitably has shortcomings. Therefore, I look forward to receiving guidance from teachers, experts as well as your comments to make the thesis more complete. Chapter III Conclusion Through the issues presented in Chapter II, we can come to some conclusions: Based on the strengths of available tourism resources, the types of tourism in Tien Lang that need to be promoted in the coming time are sightseeing and resort tourism, discovery tourism, weekend tourism. To improve the quality and diversify tourism products, Tien Lang district needs to combine with local cultural tourism resources, at the same time combine with surrounding areas, build rich tourism products. The strengths of Tien Lang tourism are eco-tourism and cultural tourism, so developing Tien Lang tourism must always go hand in hand with restoring and preserving types of cultural tourism resources. Some necessary measures to support and improve the efficiency of exploiting tourism resources in Tien Lang are: strengthening the construction of technical facilities and labor force serving tourism, actively promoting and advertising tourism, and expanding forms of capital mobilization for tourism development. CONCLUDE I Conclusion 1. Based on the results achieved within the framework of the thesis's needs, some basic conclusions can be drawn as follows: Tien Lang is a locality with great potential for tourism development. The relatively abundant cultural tourism resources and ecological tourism resources have great appeal to tourists. Based on this potential, Tien Lang can build a unique tourism industry that is competitive enough with other localities within Hai Phong city and neighboring areas. In recent years, the exploitation of the advantages of resources to develop tourism and build tourist routes in Tien Lang has not been commensurate with the available potential. In terms of quantity, many resource objects have not been brought into the purpose of tourism development. In terms of time, the regular service time has not been extended to attract more visitors. Infrastructure and technical facilities are still weak. The labor force is still thin and weak in terms of expertise. Tourism programs and routes have not been organized properly, the exploitation content is still monotonous, so it has not attracted many visitors. Although resources have not been mobilized much for tourism development, they are facing the risk of destruction and degradation. 2. Based on the results of investigation, analysis, synthesis, evaluation and selective absorption of research results of related topics, the thesis has proposed a number of necessary solutions to improve the efficiency of exploiting tourism resources in Tien Lang such as: promoting the restoration and conservation of tourism resources, focusing on investment and key exploitation of ecotourism resources, strengthening the construction of infrastructure and tourism workforce. Expanding forms of capital mobilization. In addition, the thesis has built a number of tourist routes of Hai Phong in which Tien Lang tourism resources play an important role. Exploiting Tien Lang tourism resources for tourism development is currently facing many difficulties. The above measures, if applied synchronously, will likely bring new prospects for the local tourism industry, contributing to making Tien Lang tourism an important economic sector in the district's economic structure. REFERENCES 1. Nhuan Ha, Trinh Minh Hien, Tran Phuong, Hai Phong - Historical and cultural relics, Hai Phong Publishing House, 1993 2. Hai Phong City History Council, Hai Phong Gazetteer, Hai Phong Publishing House, 1990. 3. Hai Phong City History Council, History of Tien Lang District Party Committee, Hai Phong Publishing House, 1990. 4. Hai Phong City History Council, University of Social Sciences and Humanities, VNU, Hai Phong Place Names Encyclopedia, Hai Phong Publishing House. 2001. 5. Law on Cultural Heritage and documents guiding its implementation, National Political Publishing House, Hanoi, 2003. 6. Tran Duc Thanh, Lecture on Tourism Geography, Faculty of Tourism, University of Social Sciences and Humanities, VNU, 2006 7. Hai Phong Center for Social Sciences and Humanities, Some typical cultural heritages of Hai Phong, Hai Phong Publishing House, 2001 8. Nguyen Ngoc Thao (editor-in-chief, Tourism Geography, Hai Phong Publishing House, two volumes (2001-2002) 9. Nguyen Minh Tue and group of authors, Hai Phong Tourism Geography, Ho Chi Minh City Publishing House, 1997. 10. Nguyen Thanh Son, Hai Phong Tourism Territory Organization, Associate Doctoral Thesis in Geological Geography, Hanoi, 1996. 11. Decision No. 2033/QD – UB on detailed planning of Tien Lang town, Hai Phong city until 2020. 12. Department of Culture, Information, Hai Phong Museum, Hai Phong relics - National ranked scenic spot, Hai Phong Publishing House, 2005. 13. Tien Lang District People's Committee, Economic Development Planning - Culture - Society of Tien Lang district to 2010. 14.Website www.HaiPhong.gov.vn APPENDIX 1 List of national ranked monuments STT Name of the monument Number, year of decisiondetermine Location 1 Gam Temple 938 VH/QĐ04/08/1992 Cam Khe Village- Toan Thang commune 2 Doc Hau Temple 9381 VH/QĐ04/08/1992 Doc Hau Village –Toan Thang commune 3 Cuu Doi Communal House 3207 VH/QĐDecember 30, 1991 Zone II of townTien Lang 4 Ha Dai Temple 938 VH/QĐ04/08/1992 Ha Dai Village –Tien Thanh commune APPENDIX II STT Name of the monument Number, year of decision Location 1 Phu Ke Pagoda Temple 178/QD-UBJanuary 28, 2005 Zone 1 - townTien Lang 2 Trung Lang Temple 178/QD-UBJanuary 28, 2005 Zone 4 – townTien Lang 3 Bao Khanh Pagoda 1900/QD-UBAugust 24, 2006 Nam Tu Village -Kien Thiet commune 4 Bach Da Pagoda 1792/QD-UB11/11/2002 Hung Thang Commune 5 Ngoc Dong Temple 177/QD-UBNovember 27, 2005 Tien Thanh Commune 6 Tomb of Minister TSNhu Van Lan 2848/QD-UBSeptember 19, 2003 Nam Tu Village -Kien Thiet commune 7 Canh Son Stone Temple 2160/QD-UBSeptember 19, 2003 Van Doi Commune –Doan Lap 8 Meiji Temple 2259/QD-UBSeptember 19, 2002 Toan Thang Commune 9 Tien Doi Noi Temple 477/QD-UBSeptember 19, 2005 Doan Lap Commune 10 Tu Doi Temple 177/QD-UBJanuary 28, 2005 Doan Lap Commune 11 Duyen Lao Temple 177/QD-UBJanuary 28, 2005 Tien Minh Commune 12 Dinh Xuan Uc Pagoda 177/QD-UBJanuary 28, 2005 Bac Hung Commune 13 Chu Khe Pagoda 177/QD-UBJanuary 28, 2005 Hung Thang Commune 14 Dong Dinh 2848/QD-UBNovember 21, 2002 Vinh Quang Commune 15 President's Memorial HouseTon Duc Thang 177/QD-UBJanuary 28, 2005 NT Quy Cao Ha Dai Temple Ben Vua Temple Tien Lang hot spring div.maincontent .p { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; margin:0pt; } div.maincontent p { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; margin:0pt; } div.maincontent .s1 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; font-size: 16pt; } div.maincontent .s2 { color: black; font-family:"Times New Roman", serif; font-style: italic; font-weight: bold; text-decoration: none; font-size: 14pt; } div.maincontent .s3 { color: black; font-family:"Times New Roman", serif; font-style: italic; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s4 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; font-size: 14pt; } div.maincontent .s5 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: bold; font-size: 14pt; } div.maincontent .s6 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s7 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: bold; text-decoration: none; font-size: 14pt; } div.maincontent .s8 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 9pt; vertical-align: 6pt; } div.maincontent .s9 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: bold; text-decoration: none; font-size: 12pt; } div.maincontent .s11 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; tex
• Identify Rating Levels and Rating Scales zt2i3t4l5ee zt2a3gstourism,quan lan,quang ninh,ecology,ecotourism,minh chau,van don,geography,geographical basis,tourism development,science zt2a3ge zc2o3n4t5e6n7ts of the islanders. Therefore, this indicator will be divided into two sub-indicators: a1. Natural tourism attractiveness a2. Cultural tourism attractiveness b. Tourist capacity The two island communes in Quan Lan have different capacities to receive tourists. Minh Chau Commune is home to many standard hotels and resorts, attracting high-income domestic and international tourists. Meanwhile, Quan Lan Commune has many motels mainly built and operated by local people, so the scale and quality are not high, and will be suitable for ordinary tourists such as students. c. Time of exploitation of Quan Lan Island Commune: Quan Lan tourism is seasonal due to weather and climate conditions and festivals only take place on certain days of the year, specifically in spring. In Quan Lan commune, the period from April to June and from September to November is considered the best time to visit Quan Lan because the cultural tourism activities are mainly associated with festivals taking place during this time. Minh Chau island commune: Tourism exploitation time is all year round, because this is a place with a number of tourist attractions with diverse ecosystems such as Bai Tu Long National Park Research Center, Tram forest, Turtle Laying Beach, so besides coming to the beach for tourism and vacation in the summer, Minh Chau will attract research groups to come for tourism combined with research at other times of the year. d. Sustainability The sustainability of ecotourism sites in Quan Lan and Minh Chau communes depends on the sensitivity of the ecosystems to climate changes. landscape. In general, these tourist destinations have a fairly high level of sustainability, because they are natural ecosystems, planned and protected. However, if a large number of tourists gather at certain times, it can exceed the carrying capacity and affect the sustainability of the environment (polluted beaches, damaged trees, animals moving away from their habitats, etc.), then the sustainability of the above ecosystems (natural ecosystems, human ecosystems) will also be affected and become less sustainable. e. Location and accessibility Both island communes have ports to take tourists to visit from Van Don wharf: - Quan Lan – Van Don traffic route: Phuc Thinh – Viet Anh high-speed boat and Quang Minh high-speed boat, depart at 8am and 2pm from Van Don to Quan Lan, and at 7am and 1pm from Quan Lan to Van Don. There are also wooden boats departing at 7am and 1pm. - Van Don - Minh Chau traffic route: Chung Huong high-speed train, Minh Chau train, morning 7:30 and afternoon 13:30 from Van Don to Minh Chau, morning 6:30 and afternoon 13:00 from Minh Chau to Van Don. f. Infrastructure Despite receiving investment attention, the issue of infrastructure and technical facilities for tourism on Quan Lan Island is still an issue that needs to be resolved because it has a direct impact on the implementation of ecotourism activities. The minimum conditions for serving tourists such as accommodation, electricity, water, communication, especially medical services, and security work need to be given top priority. Ecotourism spots in Minh Chau commune are assessed to have better infrastructure and technical facilities for tourism because there are quite complete and synchronous conditions for serving tourists, meeting many needs of domestic and foreign tourists. 3.2.1.4. Determine assessment levels and assessment scales Corresponding to the levels of each criterion, the index is the score of those levels in the order of 4, 3, 2, 1 decreasing according to the standard of each level: very attractive (4), attractive (3), average (2), less attractive (1). 3.2.1.5. Determining the coefficients of the criteria For the assessment of DLST in the two communes of Quan Lan and Minh Chau islands, the students added evaluation coefficients to show the importance of the criteria and indicators as follows: Coefficient 3 with criteria: Attractiveness, Exploitation time. These are the 2 most important criteria for attracting tourists to tourism in general and eco-tourism in particular, so they have the highest coefficient. Coefficient 2 with criteria: Capacity, Infrastructure, Location and accessibility . Because the assessment area is an island commune of Van Don district, the above criteria are selected by the author with appropriate coefficients at the average level. Coefficient 1 with criteria: Sustainability. Quan Lan has natural and human-made ecotourism sites, with high biodiversity and little impact from local human factors. Most of the ecotourism sites are still wild, so they are highly sustainable. 3.2.1.6. Results of DLST assessment on Quan Lan island a. Assessment of the potential for natural tourism development  For Minh Chau commune: + Natural tourism attractiveness is determined to be very attractive (4 points) and the most important coefficient (coefficient 3), so the score of the Attractiveness criterion is 4 x 3 = 12. + Capacity is determined as average (2 points) and the coefficient is quite important (coefficient 2), then the score of Capacity criterion is 2 x 2 = 4. + Exploitation time is long (4 points), the most important coefficient (coefficient 3) so the score of the Exploitation time criterion is 4 x 3 = 12. + Sustainability is determined as sustainable (4 points), the important coefficient is the average coefficient (coefficient 1), so the score of the Sustainability criterion is 4 x 1 = 4 points + Location and accessibility are determined to be quite favorable (2 points), the coefficient is quite important (coefficient 2), the criterion score is 2 x 2 = 4 points. + Infrastructure is assessed as good (3 points), the coefficient is quite important (coefficient 2), then the score of the Infrastructure criterion is 3 x 2 = 6 points. The total score for evaluating DLST in Minh Chau commune according to 6 evaluation criteria is determined as: 12 + 4 + 12 + 4 + 4 + 6 = 42 points Similar assessment for Quan Lan commune, we have the following table: Table 3.3: Assessment of the potential for natural ecotourism development in Quan Lan and Minh Chau communes Attractiveness of self-tourismof course Capacity Mining time Sustainability Location and accessibility Infrastructure Result Point DarkMulti Point DarkMulti Point DarkMulti Point DarkMulti Point DarkMulti Point DarkMulti CommuneMinh Chau 12 12 4 8 12 12 4 4 4 8 6 8 42/52 Quan CommuneLan 6 12 6 8 9 12 4 4 4 8 4 8 33/52 b. Assessment of the potential for humanistic tourism development  For Quan Lan commune: + The attractiveness of human tourism is determined to be very attractive (4 points) and the most important coefficient (coefficient 3), so the score of the Attractiveness criterion is 4 x 3 = 12. + Capacity is determined to be large (3 points) and the coefficient is quite important (coefficient 2), then the score of the Capacity criterion is 3 x 2 = 6. + Mining time is average (3 points), the most important coefficient (coefficient 3) so the score of the Mining time criterion is 3 x 3 = 9. + Sustainability is determined as sustainable (4 points), the important coefficient is the average coefficient (coefficient 1), so the score of the Sustainability criterion is 4 x 1 = 4 points. + Location and accessibility are determined to be quite favorable (2 points), the coefficient is quite important (coefficient 2), the criterion score is 2 x 2 = 4 points. + Infrastructure is rated as average (2 points), the coefficient is quite important (coefficient 2), then the score of the Infrastructure criterion is 2 x 2 = 4 points. The total score for evaluating DLST in Quan Lan commune according to 6 evaluation criteria is determined as: 12 + 6 + 6 + 4 + 4 + 4 = 36 points. Similar assessment with Minh Chau commune we have the following table: Table 3.4: Assessment of the potential for developing humanistic eco-tourism in Quan Lan and Minh Chau communes Attractiveness of human tourismliterature Capacity Mining time Sustainability Location and accessibility Infrastructure Result Point DarkMulti Point DarkMulti Point DarkMulti Point DarkMulti Point DarkMulti Point DarkMulti Quan CommuneLan 12 12 6 8 9 12 4 4 4 8 4 8 39/52 Minh CommuneChau 6 12 4 8 12 12 4 4 4 8 6 8 36/52 Basically, both Minh Chau and Quan Lan localities have quite favorable conditions for developing ecotourism. However, Quan Lan commune has more advantages to develop ecotourism in a humanistic direction, because this is an area with many famous historical relics such as Quan Lan Communal House, Quan Lan Pagoda, Temple worshiping the hero Tran Khanh Du, ... along with local festivals held annually such as the wind praying ceremony (March 15), Quan Lan festival (June 10-19); due to its location near the port and long exploitation time, the beaches in Quan Lan commune (especially Quan Lan beach) are no longer hygienic and clean to ensure the needs of tourists coming to relax and swim; this is also an area with many beautiful landscapes such as Got Beo wind pass, Ong Phong head, Voi Voi cave, but the ability to access these places is still very limited (dirt hill road, lots of gravel and rocks), especially during rainy and windy times; In addition, other natural resources such as mangrove forests and sea worms have not been really exploited for tourism purposes and ecotourism development. On the contrary, Minh Chau commune has more advantages in developing ecotourism in the direction of natural tourism, this is an area with diverse ecosystems such as at Rua De Beach, Bai Tu Long National Park Conservation Center...; Minh Chau beach is highly appreciated for its natural beauty and cleanliness, ranked in the top ten most beautiful beaches in Vietnam; Minh Chau commune is also home to Tram forest with a large area and a purity of up to 90%, suitable for building bridges through the forest (a very effective type of natural ecotourism currently applied by many countries) for tourists to sightsee, as well as for the purpose of studying and researching. Figure 3.1: Thenmala Forest Bridge (India) Source: https://www.thenmalaecotourism.com/(August 21, 2019) 3.2.2. Using SWOT matrix to evaluate Quan Lan island tourism General assessment of current tourism activities of Quan Lan island is shown through the following SWOT matrix: Table 3.5: SWOT matrix evaluating tourism activities on Quan Lan island Internal agent Strengths- There is a lot of potential for tourism development, especially natural ecotourism and humanistic ecotourism.- The unskilled labor force is relatively abundant.- resource environmentunpolluted, still Weaknesses- Poorly developed infrastructure, especially traffic routes to tourist destinations on the island.- The team of professional staff is still weak.- Tourism products in general quite wild, originalintact general and DLST in particularalone is monotonous. External agents Opportunity- Tourism is a key industry in the socio-economic development strategy of the province and Van Don economic zone.- Quan Lan was selected as a pilot area for eco-tourism development within the framework of the green growth project between Quang Ninh province and the Japanese organization JICA.- The flow of tourists and especially ecotourism in the world tends toincreasing Challenge- Weather and climate change abnormally.- Competition in tourism products is increasingly fierce, especially with other localities in the province such as Ha Long, Mong Cai...- Awareness of tourists, especially domestic tourists, about ecotourism and nature conservation is not high. Through summary analysis using SWOT matrix we see that:  To exploit strengths and take advantage of opportunities, it is necessary to: - Diversify products and service types (build more tourism routes aimed at specific needs of tourists: experiential tourism immersed in nature, spiritual cultural tourism...) - Effective exploitation of resources and differentiated products (natural resources and human resources) div.maincontent .p { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; margin:0pt; } div.maincontent p { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; margin:0pt; } div.maincontent .s1 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 13pt; } div.maincontent .s2 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 13pt; } div.maincontent .s3 { color: #0D0D0D; font-family:"Times New Roman", serif; font-style: normal; font-weight: bold; text-decoration: none; font-size: 14pt; } div.maincontent .s4 { color: black; font-family:"Times New Roman", serif; font-style: italic; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s5 { color: black; font-family:"Times New Roman", serif; font-style: italic; font-weight: bold; text-decoration: none; font-size: 14pt; } div.maincontent .s6 { color: black; font-family:"Times New Roman", serif; font-style: italic; font-weight: normal; text-decoration: none; font-size: 14pt; vertical-align: -3pt; } div.maincontent .s7 { color: black; font-family:"Times New Roman", serif; font-style: italic; font-weight: normal; text-decoration: none; font-size: 14pt; vertical-align: -2pt; } div.maincontent .s8 { color: black; font-family:"Times New Roman", serif; font-style: italic; font-weight: normal; text-decoration: none; font-size: 14pt; vertical-align: -1pt; } div.maincontent .s9 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s10 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: bold; text-decoration: none; font-size: 14pt; } div.maincontent .s11 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s12 { color: black; font-family:Symbol, serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s13 { color: black; font-family:Wingdings; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s14 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 9pt; vertical-align: 5pt; } div.maincontent .s15 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 9pt; vertical-align: 5pt; } div.maincontent .s16 { color: black; font-family:Cambria, serif; font-style: italic; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s17 { color: #080808; font-family:"Times New Roman", serif; font-style: normal; font-weight: bold; text-decoration: none; font-size: 14pt; } div.maincontent .s18 { color: #080808; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s19 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 11pt; } div.maincontent .s20 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 10pt; } div.maincontent .s21 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: bold; text-decoration: none; font-size: 11pt; } div.maincontent .s22 { color: black; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; text-decoration: none; font-size: 11pt; } div.maincontent .s23 { color: black; font-family:"Times New Roman", serif; font-style: italic; font-weight: normal; text-decoration: none; font-size: 14pt; } div.maincontent .s24 { color: #212121; font-family:"Times New Roman", serif; font-style: normal; font-weight: normal; tex
• The Role of Tam Dao National Park in Biodiversity Conservation and Environmental Protection in the Northern Delta Region and Vietnam
• Initial research on Dong Ky wooden village in tourism development in the Northern Delta - 6

The main types of Ly Nam De relics in Thai Binh are communal houses and temples. The relics here are small in scale, imbued with antiquity, solemnity and ancient features.

Cac Dong Communal House is located in Thai Thuong Commune, Thai Thuy District, Thai Binh Province. This is where the king stopped when fighting the enemy. The Communal House is located in the center of the commune, in the Northwest direction with a spacious and airy space. The Communal House dates back to the Later Le Dynasty and has been restored and embellished over many years.

The Dong Communal House has a T-shaped overall layout consisting of units: the main hall and the back palace. According to the village elders, the main hall used to have a structure of 5 compartments and 2 wings, but because two wings were damaged and rotten, when rebuilt, the communal house had the current structure: 5 compartments with closed gable walls. The main hall has a solid structure with a truss system made in the style of: upper beams with a straight cross-river, lower beams stacked, supporting the first sentence with the remaining ends decorated in the bold art style of the Later Le period.

In the inner palace, in the central and highest position is the altar, inside is the memorial tablet of King Ly Nam De, on both sides are the throne and the memorial tablets of the two Great Kings who are worshiped together. The Dong Communal House still preserves the carved panels on both sides of the armpit and the altar from the Later Le period, which are very sophisticated and valuable. The system of worship objects and the decoration in the communal house are very diverse, such as the system of horizontal lacquered boards, parallel sentences, y mon, round doors at the Great Communal House, the altar... all exude the solemnity of the place of worship.

Co Trai communal house is located in Hong Minh commune, Hung Ha district, Thai Binh province. With a sacred land associated with half-real, half-mysterious legends, Co Trai communal house was built and exists on the land considered to be the first place where the Tien Ly family set foot and built their career. The communal house is located on a high, wide and airy land. After many restorations and embellishments, the communal house has changed a lot. However, looking at the overall plan of the communal house today, the factors of terrain, space and landscape of the relic are still guaranteed. Co Trai communal house has a T-shaped layout including the Great Communal House and the Back Palace, in addition to other units such as: communal house yard, screen, communal house gate and large rectangular lake... creating a complete layout for the architectural work.

In the temple of Co Trai communal house, the Three Emperors are worshiped, including: Ly Nam De, Ly Tan (the king's grandfather) and Ly Toan (the king's father). In the middle is a large statue of King Ly Nam De sitting on a throne cast in modern materials (concrete). Ly Nam De is revered as the supreme and most sacred being "Emperor's career opened heaven and earth/Reputable as a holy god from ancient times to present" and to the people of Co Trai, he is also revered as the local Thanh Hoang.

Hai Thon Temple (shrine): If Cac Dong communal house and Co Trai communal house worship Ly Nam De as a tutelary god, Hai Thon Temple (shrine), Xuan Hoa commune, Vu Thu district (Thai Binh) worships the king and queen Do Thi Khuong as two saints with great contributions to the homeland and the people of the two villages of An De and Phuong Tao. According to legend, Xuan Hoa commune is the birthplace of queen Do Thi Khuong. She was a talented, intelligent, and brave girl who helped King Ly Nam De govern the country here when he was away. To commemorate the contributions of the two, the people of the two villages contributed their efforts and money to build a temple (actually a shrine) for year-round worship. The temple has a rather massive Tam-shaped layout with unique architecture. The center of the Hai Thon Temple shrine is a wood-carved relief depicting King Ly Nam De and queen Do Thi Khuong with mandarins. The ancient relief is no longer available, the original is being kept at the Vietnam Fine Arts Museum, so the one in the shrine is only a restoration. It is known that the ancient painting of Hai Thon temple dates back to around the 17th century, the painting is 1.6m high and 2.2m wide. Below are the hats and tablets of the king and queen. The royal decree shows that the communal house worships King Ly Nam De, the queen and his general - General Pham Tu. Overall, Hai Thon temple is an architectural work with a beautiful design and is typical of the relic system in Thai Binh province. Through the ups and downs and destruction of time and people, the temple still stands there, still retaining its ancient appearance, making visitors admire the talent of their ancestors.

2.2.2. Layout of the shrine

It can be seen that the arrangement of shrines at current relics reflects the status of the worshiped characters in the people's consciousness. The difference in positions on the shrines shows the role and position of the worshiped characters, reflecting the main/secondary positions among the gods and at the same time showing the characteristics and changes of local god worshiping relics. It is this change that has created diversity in the characteristics of worship between Ly Nam De and other gods in the region, it also partly affects the festivals about Ly Nam De and the spiritual and cultural activities of the people in each place of worship of him.

Through research on typical Ly Nam De worship sites in Hanoi, Thai Nguyen, Thai Binh and some other areas, NCS found that in most of the sites, Ly Nam De is always worshiped in the harem - the most solemn and sacred place. In the sites, Ly Nam De can be worshiped separately or together with other gods. However, according to NCS's survey, in most of the sites, Ly Nam De is worshiped together with other gods: his generals, relatives, clans and local gods.

The relics have the worship of Ly Nam De and his generals, such as: Ngoc Than communal house (Hanoi) worships the tablets of Ly Nam De and Pham Tu; Dai Tu communal house (Hanoi) worships the throne and the tablet of King Ly Nam De placed in the main hall in the harem, next to the two generals Trinh Do Ho Quoc Dai Vuong and Tam Co Ho Quoc Dai Vuong in two small shrines; Cac Dong communal house (Thai Binh) worships Ly Nam De and two great kings, Bach De Anh Uy Thanh De Dai Vuong and Thai Binh Anh Uy Thanh De Dai Vuong.

In many relics, Ly Nam De is worshiped together with his relatives and clan: at Co Trai communal house (Thai Binh), there is a statue of King Ly Nam De sitting on a throne placed in the middle of the harem, on both sides are the throne, tablets and hats of his grandfather (Ly Tan) and father (Ly Toan). Currently in Thai Binh, the villages of Huu Loc, Phuong Tao, An De (Xuan Hoa, Vu Thu), Hau Thuong, Hau Trung (Bach Dang - Dong Hung), Co Trai (Hong Minh - Hung Ha), Cac Dong (Thai Thuy) ... wherever there is a temple to worship Ly Nam De, there is a mother: Queen Do Thi Khuong next to the king's temple (in the same temple grounds) or is worshiped together in the harem. At the center of the Hai Thon temple (Xuan Hoa, Vu Thu) is a wood-carved relief depicting King Ly Nam De and the queen with mandarins, with hats and tablets below. What NCS is particularly interested in is the worship between Ly Nam De and local deities: mountain god, water god, agricultural god...

At the shrine in Muc Temple (Thai Nguyen), King Ly Nam De and Saint Cao Son and Quy Minh reside as the village's tutelary gods. That important function is shown through the arrangement of statues and worship objects in the harem: the first altar is decorated with a throne, a tablet with the name of King Ly Nam De: "Quoc Vuong"

The emperor of the former Ly Nam De, the holy position of the emperor”. In particular, in the harem, there is a statue of King Ly Nam De, created in the same style as the statue in the Giang Xa temple (Hoai Duc, Hanoi). The statue is placed on the highest platform adjacent to the back wall, carved in a sitting position, wearing a dragon robe with a red cloth covering, wearing shoes, hands forming a seal, wearing a king's crown, bright eyes, big ears and extending from the corner of the eyes to near the chin. The second altar is the place to worship the village's tutelary god Cao Son, Quy Minh, on the tablet is written the Chinese characters: "Honoring Cao Son, Quy Minh tutelary god".

In Thai Binh, many relics worship Ly Nam De with water gods such as Linh Lang Dai Vuong, Dong Hai Dai Vuong (at Thuong Ho communal house, Tinh Xuyen communal house)... Or worship him with the god of agriculture: Giang Xa communal house, Hanoi has an altar for Than Nong (located on the right side of the communal house). On important festival days of the village, especially the occasions of "going down to the fields", "going into the spirit", "new sticky rice", people all have ceremonies at the altar for Than Nong to pray for favorable and lucky farming and plowing work.

It is worth noting that the Four Palaces religion has penetrated into the Ly Nam De temple. In recent years, with the revival and strong development of the Mother Goddess worship, many relics of Ly Nam De have been integrated with this belief to meet the needs of local people. Therefore, many Mother Goddess temples have been built next to the Ly Nam De relics such as Thuong Ho - Vu Thu communal house, An Dien - Dong Hung communal house, Thai Binh; Di Trach temple, Hanoi... However, the above worship combination does not dilute the intensity of the Ly Nam De worship custom. On the contrary, in any temple, Ly Nam De is still a central figure worshiped and at the relics, spiritual and religious activities (festivals, offerings) all take place around the worship of this national hero.

The arrangement of the shrine above shows that the worship of Ly Nam De in the process of existence and development has integrated many other forms of folk beliefs, showing the interweaving, harmony, and integration in the beliefs and religions of the Vietnamese people.

One notable thing is the “mechanical worship” that has been taking place at Ly Nam De relics recently. A typical example is Thuong Ho communal house, which worships Ly Nam De and seven deities as the village’s tutelary gods. According to the elders in the village, there was a temple in front of the village,

other temples, but later these temples were destroyed, the gods were "gathered" at the Ly Nam De relic and randomly created a joint worship between the gods. Thus, the joint worship on a shrine is also affected by objective factors. The "ease" in arranging the places to worship the gods reflects the simple thinking of the people. They believe that, whether they are (normal) gods or tutelary gods, the gods still have the same role of protecting the community, this is what they need. Therefore, the people were very flexible in their circumstances and material conditions when arranging worship at the "common house" for the gods. This characteristic shows that the transformation process of the Ly Nam De relics and the temples in the villages made the worship of Ly Nam De in different places richer in expressive nuances.

2.3. Ly Nam De worship festival

With his great achievements and contributions, Ly Nam De is worshiped in many villages in the Northern Delta and is revered by the people as a tutelary god, a guardian deity of the community. Therefore, the villagers have organized many worship rituals at different times to remember and honor him, and at the same time express their wishes for their own lives. His image is preserved and present in spiritual life through festivals, performances, folk games, and customs... in a lively and authentic way.

2.3.1. Worship schedule and worship rituals

2.3.1.1. Worship schedule

In general, in the villages worshiping Ly Nam De, in addition to the annual worship schedule on the 15th and 1st of the lunar month according to the cultural tradition of the Vietnamese people, the worship ritual of Ong takes place all year round, from January to December of the lunar calendar. In particular, the festival of worshiping Ly Nam De in the villages is solemnly, sacredly and respectfully organized, focusing on two periods of "spring and autumn" from January to March and from August to November, which are the "free time" of agricultural residents, but it is also the "sacred time" according to the concept of "August is the death anniversary of the father, March is the death anniversary of the mother" in the consciousness of the Vietnamese people. In the villages worshiping Ly Nam De, whether worshiping Ong or worshiping together with other gods, it is always

Now Ly Nam De also plays the most important role, the most sacred god in their spiritual life. Therefore, the time to organize the village festival is always associated with important moments in Ly Nam De's life and career.

Hanoi is a large center of worshiping Ly Nam De with many worshiping relics and a system of festivals and worshiping rituals that are quite dense. Ly Nam De worshiping festivals here usually take place in the spring: January 12 (Giang Xa, Luu Xa, Mieu Nha villages), February 10 (Di Trach village), March 7 (Dai Tu), only Ngoc Than village organizes the festival in November (November 8)... Each village has its own reason for choosing the time to hold the festival. Although the festival is held on January 12, for Giang Xa village it is the day Ly Nam De ascended the throne, while for Mieu Nha village it is the day he marched through the village. The Dai Tu village festival takes place on March 7 because this is the day of Ly Nam De's military recruitment, and the Ngoc Than village festival is held from the 8th to the 15th of the 11th lunar month every year because that is the time when Ly Nam De returned to the village to recruit soldiers to fight the enemy. In Di Trach, the villagers hold a festival on February 10 because according to the villagers' belief, this is the death anniversary of Ly Nam De, on this day he left the village and never returned.

The festivals of Ly Nam De villages in Thai Binh usually start from January to March of the lunar calendar every year. The first festival is Gia Lac and Thuong Ho village festival on January 12 to commemorate Ly Nam De's birthday and the founding day of Van Xuan country, followed by February 10 (Tu Cac village temple) and March 10 (Co Trai village temple)... These are the times when Ly Nam De came to the village and stationed troops there.

Ly Nam De worship festival in other localities: in Thai Nguyen, people hold a festival to commemorate Ly Nam De for 3 days, associated with important events in his life: January 12 (the day of his coronation), May 2 (the day of his death) and September 12 (the day of his birth). In Vinh Phuc, Yen Lap village (Lap Thach, Vinh Phuc) often holds a boat racing festival on the 25th and 26th of the 6th lunar month every year. Mo Dao village (Binh Xuyen, Vinh Phuc) holds a festival on February 10 (the day of his deification) and October 10 (the day of his birth). Van Lang village, Van Lang commune, Tam Nong district, Phu Tho) people still follow the habit of coming to burn incense.

for King Ly Nam De on the 1st and 15th of the lunar month every month without a main sacrificial day.

It can be seen that at the Ly Nam De worship sites in the Northern Delta, there is a main worship calendar related to his birth, career and life: date of birth, date of death, date of uprising, date of coronation, establishment of Van Xuan country. The time of holding festivals at places worshiping Ly Nam De is relatively consistent according to the events recorded in official history. The difference only exists in some villages mainly due to the traces that Ly Nam De is associated with the locality: the day he came to the area to recruit soldiers to fight the enemy, the day the people prepared food for the soldiers...

2.3.1.2. Worship rituals

In the forms of commemoration and honor, worship rituals play an important role in expressing people's belief and respect for the worshiped deity. According to author Nguyen Chi Ben, "worship rituals are a hidden but present element in sacred time" [17, p.298], it turns existing space into sacred space. Sacrificial activities are the performance of rituals with the gods. Therefore, in festivals as well as holidays of the year, sacrificial activities are a very important content that must comply with certain rules. Therefore, to ensure that the sacrificial activities take place solemnly, respectfully and sacredly, it is necessary to have elaborate, thoughtful preparation and careful practice.

Ly Nam De was the first emperor in history, honored by the people as "emperor" - king (King Tien Ly), worshiped in the villages of the North as a god/saint and village tutelary god. He was conferred the title of supreme god by the royal court. Therefore, the worship rituals of Ong were performed in a disciplined, solemn and sacred manner. The worship rituals were scheduled during festivals: the opening ceremony of communal houses and temples; the water procession ceremony, the bathing ceremony, the robe-giving ceremony (offering to the mandarin); the welcoming ceremony; the procession on the main festival day, the ceremony with performances, folk games and other customs. Previously, at the main places of worship such as Giang Xa (Hanoi), Tu Cac (Thai Binh), the worship ritual of Ong was classified as a national ceremony with the mandarin himself as the main celebrant and performed according to the royal court's rituals in a solemn manner.