Doi Son cultural space, Duy Tien district, Ha Nam province

History of research *History of cultural space study *In the world: Cultural space has been mentioned for a long time.. The books “Văn hóa vùng và phân vùng văn hóa ở Việt Nam” publish

VIETNAM NATIONAL UNIVERSITY, HANOI INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES

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TRAN KIM CUC

DOI SON CULTURAL SPACE, DUY TIEN DISTRICT, HA NAM PROVINCE

MASTER’S THESIS Major: Vietnamese studies

Hanoi-2012

VIETNAM NATIONAL UNIVERSITY, HANOI

INSTITUTE OF VIETNAMESE STUDIES AND DEVELOPMENT SCIENCES

-TRAN KIM CUC

DOI SON CULTURAL SPACE, DUY TIEN DISTRICT, HA NAM PROVINCE

MASTER’S THESIS Major: Vietnamese studies Code: 60 31 60

Supervisor: Assoc.Prof.Dr.Lam Thi My Dung

ACKNOWLEDGEMENT

First of all, I would like to express my gratitude and deepest respect to Assoc.Prof.Dr.Lam Thi My Dung, my supervisor, who enthusiastic instruct and conveysbasic knowledge to me, as well as contributes valuable ideas to help me complete this thesis

I would like to sincerely thank the Management Board, the teachers, and staff

of the Institute of Vietnamese Studies and Development Sciences, Vietnam National University They have created the best conditions for me to participate in the learning process and complete successfully my MA course

I am also thankful to the People’s Committee of Doi Son commune for creating the best conditions for me to complete my research trip I would like to especially thank Mr Le The Quan (one leader of People’s Committee of Doi Son commune), Mr Dinh Van Nuong (one leader of Doi Tam village, Doi Son commune), Mr Thich Thanh Vu (monk of Long Doi Son pagoda), Mr Pham Chi Khang (one of two experts

of Doi Tam drum village) that enthusiastically provide me information and statistic data during my fact-finding time

I would like to express my sincere thanks to the people of Doi Son commune for their enthusiasm in supplying me information during my field work in these areas

Finally, I would like to thank my family and friends who always care, share, motivate and encourage me

COMMITMENT

I hereby declare that the researched results in this thesis are absolutely honest Information and results published in this thesis are my researching work If there is any shortcoming, I will bear all responsibilities before the training unit and the law

TABLE OF CONTENTS

LIST OF OF TABLES 3

LIST OF FIGURES 4

PREAMBLE 5

1 Reason for selecting the topic 5

2 Sciencetisic signification and graptical signification 6

3 History of research 6

4 Object and Scope of Study 13

5 Purpose and study methodology 13

6 Structure of the thesis 14

Chapter 1: THE FORMING FACTORS OF DOI SON CULTURAL SPACE 15

1.1 The theory of cultural space 15

1.2 Approaching Doi Son cultural space 19

1.2.1 The natural elements 19

1.2.2 Conditions of history and residents 23

1.2.3 The socio-economics conditions 27

1.2.4 Political-Economic-Social Center 34

1.2.5 The combination of material and spiritual culture 38

1.3 Sub-summary 39

Chapter 2: THE SPECIFIC CHARACTERISTICS OF DOI SON CULTURAL SPACE 40

2.1 The specific characteristic of material culture 40

2.1.1 Overview of material life 40

2.1.2 Housing 40

2.1.3 Cuisine 43

2.1.4 Water source 44

2.1.5 Monuments 46

2.1.6 Cultural House 57

2.2 The specific characteristics of spiritual culture 58

2.2.1 Overview of spiritual cullture 58

2.2.2 Customarys 59

2.2.3 Community Festivals 64

2.2.4 Religions and beliefs 69

2.3 Sub-summary 74

CHAPTER 3: DOI SON CULTURAL SPACE IN SON NAM CULTURAL SUB-AREA 76

3.1 The name“Son Nam” and “Son Nam cultural sub-area” 76

3.1.1 Place name “Son Nam” 76

3.1.2 The delmitation of Son Nam cultural sub-areas 78

3.2 Son Nam culture in Doi Son culture 80

3.2.1 Natural and socio-economic conditions 80

3.2.2 Culture 84

3.3 Differences of Doi Son cultural space in Son Nam cultural sub-area 91

3.4 The position and role of Doi Son cultural space in Son Nam cultural sub-area 96

3.5 Sub-summary 98

CONCLUSION 99

1 The general conclusions 99

2 Some problems 100

3 Some recommendations 101

REFERENCES 103

LIST OF TABLES

Table 1.1: Table of planting rice of Doi Son commune (Unit: ha) (Source:

Reports of Doi Son commune about planting rice over the years from 1996 to 2011)

Table 1.2: Table of raising of Doi Son commune (unit: con) (Source: Reports

of Doi Son commune about raising over the years from 1996 to 2011)

Table 3.1: Structure of the economic of Son Nam sub-area in 2010 (unit: %)

(Source: Reports of the provinces in 2010)

LIST OF FIGURES

Figure 1.1: The Map of Doi Son commune (http://maps.google.com)

Figure 3.1: The Map of Son Nam sub-area in four defence areas of Thang Long

capital (http://vi.wikipedia.org)

PREAMBLE

1 Reason for selecting the topic

Nowadays, when the life becomes more modern, much traditional values have been eroded However, the true culture values will still exist and develop forever There are many cultural studies are implemented and our thesis is one of them We would like to help people to understand more about a small part of Vietnamese culture

In Doi Moi period, our Party very appreciated the field of Art- Culture and saw

it as an important tool in ideological work Our Party concentrated on building an advance culture but respecting the national character The research of Doi Son Culture will help people to understand more about this place, which contributes to promote the national culture and reserve the national ancient foundation

Cultural Space is not a new sector in cultural research Scientists still study to unite the concept of cultural space At present, the studies of local cultural space are not much; so that the Study of Doi Son cultural space could add more neccessary knowledge about a new cultural space to the abundant diverse cuture of Vietnam Then, we can give an overview to complete the process of scientific research about cultural space The writer expects to bring the full knowledge about Doi Son cultural space, forming factors, the region of absorbtion and diffusion, etc to all readers

Doi Son is the land brings many precious cultural values inside However, even local people who is living here does not know about the values of archaeology, history, culture of Doi Son There were no real studies about this region, just some basic knowledge Therefore, Doi Son culture needs to be researched carefully, objectively and completely as a real cultural space

The writer was born and grown up in Ha Nam province having some knowledge about native culture With the love of country and the passion of cultural learning, we decided to implement and explore this subject We look forward this thesis can provide

an overall and multi-dimensional view about “Doi Son cultural space”

2 Sciencetisic signification and graptical signification

Sciencetisic signification: Cutural space research in general and regional culture research in particular is a meaningful work Regional culture is a kind of cultural space And the diversity of regional cuture is the most typical in the diversity of cuture Doi Son cultural space research will help us to know cultural zoning exactly and orient the process of cultural research

Graptical signification: Cultural space research will contribute to increase awareness, inherit and develop the local traditional culture in the modern society This

is a great meaningful doing for the life of Doi Son people today

Doi Son cultural space reflects many aspects of belief, custom, habit, thought, emotion and soul’s depth of people Research of Doi Son cultural space will affirm the traditional values that Doi Son people have created and preserved for many generations Moreover, it also contributes to promote Doi Son cultural space to other regions in the country

3 History of research

*History of cultural space study

*In the world: Cultural space has been mentioned for a long time However, until late 19th century and early 20th century, the scientific theories of cultural space appeared in the world

In the second half of the nineteenth century and early twentieth century, L

Moocgan and E Taylor were leaders of evolutional school; the book “Xã hội cổ đại”

by L Morgan was published in 1934, the book “Văn hóa nguyên thủy” by E Taylor

was published in 1939 Two authors mentioned directly the cultural similarities and differences Through the materials on myths, kinship systems and some other cultural phenomena, they had initially explained the cultural similarities starting from the common origin as well as the exchange and interaction among nations

In the late nineteenth century and early twentieth century, theory of cultural

in German- Austrian , “age and area” in North America, cultural diffusion in the UK

The theories went into the aspects of interaction, cultural influences, especially from the diffuse center to the places, creating the dynamics of cultural development This

book represents the “Khuếch tán- Đại từ điển Bách khoa Xô Viết” by Perxik AI,

published in 1972 Theory of cultural diffusion in each school offering its own opinion,

but are intended as Perxik wrote, “to explain the development of culture and

civilization is not an independent evolution, but the original or even by borrowing or

by the cultural achievements of the migration of the ethnic make up” [36, pg 28]

Early twentieth century, theory of American cultural area appeared, with two

representatives who were CL Wisler, A.L Kroeber The typical book is “American

Indian” of CL Wisler, published in 1922 According to this theory, the culture of each

ethnic group was formed in the course of history associated with a natural environment, certain social Studying a cultural region must research from a combination of cultural factors, they combine into a unified whole can not be

separated Theory “cultural center” is a region of power absorption, diffuse large

culture, affecting more peripheral areas This is one of the most important points in CL Wisler’s theory of cultural area He said the culture in center always bear the more typical characteristics than culture outside the center This theory was considered a significant advance of scientific knowledge with issues of cultural similarities and existing space of cultural factors

The theory of cultural- historical region was born in the first half of the twentieth century with the representation is MGLevin, NN Trebocxarop This book

represents the “Dân tộc, chủng tộc và văn hóa” by N.N Trebocxarop, published in

1971 They introduced the concept of cultural- historical region Accordingly, the similarities in geographical environment, the original and historical relationship between ethnic groups are conditions for the formation of common characteristics Cultural characteristic of the cultural- historical region is a set of cultural elements linked organically together They are showed clearly in material culture and spiritual

culture They said that cultural-historical region is a historical category, which forms and changes in different historical periods They also divided the cultural-historical levels, they are: domain, region, subregion, area, sub-area

Born in the early twentieth century was the theory of socio-cultural (Russia), with representatives SP.Tonstop, MG Levin, N.N Trebocxarop…the theory of socio-

cultural of Soviet scholars in “Type of economy -culture and history-ethnography

region” of Levin MG and Trebocxarov, published in 1955 This theory explains the phenomenon of cultural convergence They introduced the concept of socio-cultural

“an overall economic and cultural characteristics formed in the history of different people, at the same level of economic- social development and living in the same natural geographic environment” [55, pg 169]

Through the cultural theories above, we find these theories and schools reflect the evolution of human awareness of cultural space, that means the cultural similarities and differences The theory of the cultural region has started from the conception of the evolunists and propagators After that, the theories of cultural forms and the cultural area of American anthropological schools, especially the cultural-historical theory of Soviet school had made shapes and completed the theory of cultural region This theory has recognized the cultural issues on the basis methodology of dialectical materialism and historical materialism It was initially viewed the cultural phenomena

in the relationship with economic- social foundation and in specific history of each nation, each region This was an important step in the process of awareness and explanation the cultural similarities and differences among different communities and regions

*In Vietnam, the issue of cultural space research is the development through other stages It started from feelings and original ideas to the formation of scientific concepts, which is really a long road

Firstly, the distinction of the common and different points among regions started

Bắc, mặc Kinh” (eat like Northern people, wear like Vietnamese people), “Cầu Nam, chùa Bắc, đình Đoài” (South bridge, North pagoda, Doai temple), etc to talk about

specific characteristic of certain sites The first record related to region cultural

awareness is the geography books of Confucian scholars such as “An Nam chí lược” written by Le Tac, “Dư địa chí” written by Nguyen Trai, etc Geography books

recorded the topography, climate, population, politics, produce, transport, culture, traditions, etc of a commune, district, region, etc In these books, authors focused more

on cultural characteristics of each region afterwards, athough they were still at rudimentary level

From 1970’s so far, the region cultural space (existing space of culture or cultural elements) expressed through collections and researchs of cultural works In theory and method, we should localize to collect folklore first By the late 70th century and 80th century, the folklore and culture researchers discussed broader about the folklore regions, the folk arts, the cultural region and the cultural zoning

Today, there are many works about cultural space in Vietnam Professor Tran Quoc Vuong and Professor Ngo Duc Thinh are known as people who understand and have great contributions in this segment The first people who researched cultural space in basic is Ngo Duc Thinh He is a passionate author in cultural space, in which

cultural region is the centre The books “Văn hóa vùng và phân vùng văn hóa ở Việt

Nam” published in 1993 and republished with modify and supplement in 2003 is the

outstanding research on regional culture in both cultural space theory and specific characteristics of each regions in Vietnam

When “Cơ sở văn hóa Việt Nam” published, the author Tran Quoc Vuong

spent the final chapter to write about the cultural space He divided the cultural regions different from Ngo Duc Thinh Although in this section, the author uses many

materials from the book “Văn hóa vùng và phân vùng văn hóa ở Việt Nam” but it

expressed the scientific thinking, research methodology of author That is the thinking

of cultural studies in both diachronic and synchronic In addition, he also released the

book “Việt Nam, cái nhìn địa văn hóa” in 1998 with the approach culture from the

perspective of local culture The author also presents his notion of cultural space in his

book “Văn hóa Huế trên dặm (đường) dài lịch sử ”, printed in the Central Culture

and Art, Cuture- Nation Publishing House, published in 1998

*The history of Doi Son cultural space research

Doi Son is referred in “Đại Việt sử kí toàn thư” (author Ngo Si Lien) It was in

987, King Le Dai Hanh went to Doi Son to plough field and confiscate lands During a long period, Doi Son was not mentioned in any cultural works In modern time, Doi Son began to be mentioned in the studyings However, this region’s culture has been learnt at a poor condition, there isn’t a real work researching about Doi Son cuture which just named in some studies

The book “Nghệ thuật múa rối nước” written by To Sanh, published in 1976:

The author is a Vietnam’s leading expert on water puppet art In this book, the author presents the factors, the origin, etc of this kind of art He mentioned the Sung Thien Dien Linh stone stele, which was the earliest document of this kind of art

The book “Văn hóa vùng và phân vùng văn hóa ở Việt Nam” (Ngo Duc

Thinh, published 1993 & republished 2003): This is the excellent scientific work about the Vietnam cultural region, which was used as textbook in university and postgraduate schedules But, the authors only mentioned Doi Son pagoda and Sung Thien Dien Linh tower as the relics of Ha Nam Ninh province

The book “Việt Nam, cái nhìn địa văn hóa” (Tran Quoc Vuong, published

1998): This is a work studies from the perspective of geographic culture, including articles on the culture of different places In this book, the author had written about Chau river- Doi mountain The author mentioned the history of the mountains forming

in Ha Nam province in general and Doi mountain in particular, the marks of the gravestone- boat and the bronze drum found in Duy Tien district In which, Chau River and Doi mountain are mentioned as a prominent cultural entity This is also the feeling

said Doi Son is the place where discovered the most undamaged skulls of ancient people in Dong Son - Au Lac - Viet civilization, with boat-shaped wooden coffins were dated by C14 It is the first book on cultural studies writing about Doi mountain- Chau river However, the author has not studied in depth about various aspects of this cultural space

The book “Hà Nam, di tích và danh thắng” published by Department of

Culture and Information of Ha Nam province in 2003: This is the book recorded a lot

of Hanam’s monuments and landscapes in three parts: the archaeological ruins, historical-cultural monuments, landscapes This is the most complete record of Doi Son ever, which had introduced about the burial area in Doi Son, Sung Thien Dien Linh stele, the Kinari statue, the Diamond statue, Di Lac Buddha statue However, the book includes the list only, not analyses of of Doi Son’s cultural factor, nature, social, history, cultural objects, etc inadequately and deeply

The book “Chùa cổ Việt Nam” written by Vu Ngoc Khanh in 2006: This is a

very thick book written about the pagodas in Vietnam The pagodas are listed and described by provinces, but Ha Nam province was not included there in However, Doi Son pagoda was classified in the category of Nam Dinh province The book was published in 2006 but the author did not corrected exactly Doi Son pagoda belonged to

Ha Nam province Content of each pagoda is just brief introduction or outline about location, history, some typical vestiges of pagoda, which is similar to the introduction

on some tourism websites

The book “Văn hóa phong tục” (written by Hoang Quoc Hai, published in

2007): This book is a record and opinions of the author on cultural life, beliefs and customs of Vietnam Besides some articles on The Royal cult, ancestor worship , the

author has written an article on “Plough festival” This is a beautiful tradition existed

from ancient times, the author presented the history of ceremony, the situation of ceremony in other periods and dynasties The article written on some sudden

inspiration of author when thinking of a beautiful ancient tradition However, the article also provided information on Tich Dien ceremonies through other periods

The book “Tuyến điểm du lịch Việt Nam” (written by Bui Thi Hai Yen, 2008):

The book introduced Vietnam’s tourist destinations In which Doi Son is mentioned in the line of Hanoi-Ha Nam-Ninh Binh-Thanh Hoa-Nghe An-Ha Tinh, in part of Ha Nam’s tourist sight The author introduces Doi Son as an attractive tourist site with special geography and famous Long Doi Son pagoda

The book “Nghệ thuật múa rối dân gian” (Nguyen Huy Hong, 2010): A

research in detail of puppetry with separated articles related to puppetry There was an article written about Long Doi Pagoda, because Long Doi Son Pagoda has associated with water puppetry of Vietnam This also described briefly about pagoda’s history, Sung Thien Dien Linh stele, some relics left in the pagoda such as stone steles, Diamond statue, Kinari statue

The article “Long Đọi Sơn- mùa lễ hội” written by Chu Binh printed in Ha

Nam Newspaper No.2195 in 2011: written about the origin of Long Doi Son pagoda festivals, history of construction, activities in festival, some relics in pagoda This is one of numerous articles in some small newspapers related to Long Doi Son Pagoda

Some other books we do not list, but they have only a sketchy study of Doi Son culture Information about Long Doi Son Pagoda and the relics are also posted unspecifically on several websites of travel, history, religion for the purpose of promoting tourism mainly

Reviewing the articles concerning Doi Son, Doi Son has not been studied deeply and evaluated its adequate value The authors only considered Doi Son as a place with Long Doi Son pagoda, Sung Shan Dien Linh stele and some relics in the temple Recently, Doi Son is mentioned more from two events: Recovering Tich Dien Ceremony in 2009 and Reproducing Sung Thien Dien Linh stupa from 2010 However, the studies see Doi Son as a cultural space haven’t been created The articles about Doi

We are the followers who appreciate deeply the research achievements of the

predecessors Inheriting the precious materials of previous works, the subject of “Doi

Son cultural space” would like to bring an overall document, most completed material

about Doi Son as a “cultural space”

4 Object and Scope of Study

*Object of Study: Doi Son Cultural Space, including the formation factors of cultural space, the combination of typical physical and immaterial cultures of Doi Son culture space

*Scope of Study

Space: Doi Son commune, Son Nam subregion

Time: The whole process of formation and development of Doi Son cultural space, then and now

5 Purpose and study methodology

*Purpose of study: Subject aims to identify the forming factors of Doi Son cultural space, outstanding and decisive factors and the main characteristics of Doi Son cultural space

In addition, the purpose of study is to identify the common and private features

of Doi Son cultural space, compared with Son Nam cultural space-a vast cultural space encompassing the whole cultural space of Doi area

*Study Methodology: In order to achieve the research objectives, we've incorporated some different research methods

Firstly, the method of materials collection: survey the written sources in archived centers, libraries of the University of Social Sciences and Humanities, National Library, the library Vietnamese Institute Nam and scientific development, library of Ha Nam Province, the media communication including magazines,

newspapers, online newspapers, etc In addition, we use local resources as “Lịch sử

Đảng bộ tỉnh Hà Nam” (Party History of Ha Nam Province) and “Lịch sử Đảng bộ

xã Đọi Sơn” (Party History of Doi Son commune), and reports from localities

Secondly, practical methods, includes approaching the cultural objects, joining festivals and quick interview, questionnaires for local residents in Doi Son commune The third method is qualitative and quantitative analysis of practical data, combine with comparison some cultural phenomena in Doi Son to other sub-regions and cultural zones

6 Structure of the thesis

Apart from the preamble, conclusion, references, the thesis consists of three chapters:

Chapter 1: The forming factors of Doi Son cultural space

Chapter 2: The specific characteristics of Doi Son cultural space

Chapter 3: Doi Son cultural space in Son Nam cultural sub-area

Chapter 1: THE FORMING FACTORS

OF DOI SON CULTURAL SPACE

1.1 The theory of cultural space

1.1.1 The concept of cultural space

In Vietnam, research of cultural space has appeared for a long time However, the theories of cultural space are not much In which, Prof.Ngo Duc Thinh had contributed much to this field, including theoretical aspects of cultural space and the cultural characteristics of each region

There are many different understandings about cultural space Depending on their own points of view, researchers determine the content of cultural space and appropriate approaches respectively In Vietnam, the clearest awareness about cultural space is in the study written by Tran Quoc Vuong and Ngo Duc Thinh

According to Prof.Tran Quoc Vuong, a cultural region is a whole - the system, a cultural space with a structure - the system including the sub-system in the way of system - analysis For example, Hue is a cultural region, as a structure- system

including the sub-systems with “unique” characters such as “Hue language”, “Hue

chanty”, “Hue music”, “pháp lam Hue”, “Hue Citadel”, “Hue tombs”, “Hue city”,

“Hue pagoda and temple”, etc [48, pg 59-60] Thus, Tran Quoc Vuong considered

cultural region as a system including many sub-systems that have unique and specific characteristics of this region

In the book “Văn hóa vùng và phân vùng văn hóa ở Việt Nam” republished in

2003, Prof Ngo Duc Thinh added a lot of theories about cultural space

He asserts that two basic categories of culture are space and time “Time reveals

how does a phenomenon or a combination of cultural phenomena arise, exist and change under the impact of natural environment, history and society; it answers the question When? And Time reveals that a phenomenon or a combination of cultural phenomena comes into being and exists in a certain geographical space, it answers the

question Where?”[36, pg 11] Space factor is expressed as the unique and various

category of culture, Time factor is expressed as the traditional and changeable category

of culture These two categories are also two paradoxes of culture Cultural unity in the space is expressed under the below the diversity Cultural sustainability is expressed through the changings

Ngo Duc Thinh has released the concept of cultural space with concrete meaning and abstract meaning

In concrete meaning, “cultural space is defined as a specific geographical

space, where a phenomenon or a combination of cultural phenomena arise, exist, change and link together as a system” [36, pg 12] Meanwhile, Ngo Duc Thinh also

stated that "in the concept of "cultural space" also means the geographic location of a

cultural phenomenon or a combination of cultural phenomena captured in the relationship with other phenomena or combination of cultural phenomena” [36, pg

13]

In abstract meaning, cultural space is defined as a “magnetic field” (borrowing

the concept of physics), referring to a phenomenon or a combination of phenomena (a culture of ethnic, nation or area) has capable of receiving and spreading (the effects), creating for this culture a wide or narrow cultural space (magnetic field) [36, pg 14]

Thus, Ngo Duc Thinh’s concept of cultural space includes concrete and abstract meaning In general, cultural space is defined as the specific geographic space in which

a phenomenon or a combination of cultural phenomena arise, exist and change It includes all the elements of nature and society formed the cultural characteristics of that space Moreover, the cultural space also includes the similarities and differences, the acceptance and diffusion of culture in a defined coordinates The study of cultural space, especially the territorial culture needed to be studied about geographic space where cultural phenomena arise, exist and change, learned the cultural characteristics

of regions and the acceptance-diffusion of that culture

Although two perceptions of the cultural space of Tran Quoc Vuong and Ngo Duc Thinh are different in the ways of definition but same approach seeing culture as a system of many sub-systems linked closely in time and space

1.1.2 The concept of cultural region, regional culture

When introducing the concept of cultural space, Ngo Duc Thinh also offers the concept of cultural space types He said culture could be divided into four types: personal culture, community culture, territorial culture, ecological culture

According to study results of Ngo Duc Thinh, Regional culture is the common cultural characteristics of a communities who living in the same geographic space, natural environment, social environment with cultural exchanges

Ngo Duc Thinh introduced the concept of territorial culture (regional culture):

“Territorial culture or regional culture is a cultural form, in which, in a defined geographical space, the communities by living in a similar natural environment, social development conditions, and especially the relationship of lively cultural exchange, have established the special common cultural characteristics in the long history” [36,

pg 18]

The concept of cultural region of Ngo Duc Thinh: “The cultural region is a

region where has similarities in natural environment, the residents have long original and historical relationships with the same level of economic-social development, the cultural exchange and affection between them has formed the common characteristics

in physical and spiritual cultural habits, which helps to distinguish the other cultural regions” [36, pg 84]

Regional culture is a type of cultural space, in other words, a combined-culture

in which common cultual identities between people groups have been formed due to long-termed cultural exchanges Territorial culture (or regional culture) is different from ecology culture, community culture that require being distributed over a certain geographical space

Cultural region is one of grades zoning cultural region According to Ngo Duc Thinh, levels are partpation as follows: District, region, sub-region, area, sub-area, etc

In term of style, it reflects the levels from wide to narrow, from general to particular In term of content, it contains, reflects the richness and diversity of unity and cultural differences of the regional culture

In conclusion, the concepts of “regional culture”, “cultural region” also

complement to the concept of "cultural space" In the world and in Vietnam, regional culture and cultural region has always been considered a important research direction

of cultural space

1.1.3 The factors create cultural space

According to the concept of Tran Quoc Vuong: “One of factors which

motivated the development of culture is the natural-social condition The natural, historical, social condition of each region is different These differences will create other cultural characteristics” [45, pg 208]

Based on the cultural region of Ngo Duc Thinh’s concept [36, pg 84], the factors which established cultural region including:

 The natural environment and production: indirect impact

 Tradition and historical origin: long-term and sustainable impact

 Population-ethnic components and language: making the original consistency

 Political- Economic- Social Centers: playing the roles of arising, enhancing and diffusing

 The development of Society and Economy: defining the characteristics of the regional culture

 Cultural exchange and interaction: is key factor in the system

There are many factors which create the cultural space Each certain cultural space plays a major role, quite exceptional different

1.2 Approaching Doi Son cultural space

This thesis approaches Doi Son cultural space on these sides: the factors create cultural space, cultural characteristic and the abilities to receive and diffuse Doi Son cultural space will be presented as a combination of culture composed of many components with the note emphasizes some main parts and factors

Firstly, in chapter 1, we approach the factors which created Doi Son cultural space When studying about this, we only approach the elements that have important roles in creating Doi Son cultural space

1.2.1 The natural elements

1.2.1.1 Geographical location

Doi Son commune located in the south-east of Duy Tien district, Ha Nam province The North is adjacent to Yen Nam commune (Duy Tien district) The East is adjacent to Van Ly commune (Ly Nhan district) The West is adjacent to Tien Ngoai and Tien Hiep communes (Duy Tien district) The South is adjacent to Chau Son and Tien Phong communes (Duy Tien district)

At the present, Doi Son commune includes 7 villages: Doi Nhat, Doi Nhi, Doi Tam, Doi Tin, Doi Linh, Doi Trung, Son Ha The villages locate side by side and near the mountain Doi Son commune’s length is 2.5 kilometres In 2005, the total of Doi Son’s area is 611.48 ha In which, agricultural land is 435.13 ha; residential area is 35.47 ha; cultivated area is 375.75 ha

Figure 1.1: The Map of Doi Son commune (http://maps.google.com)

Doi Son commune is located into the mountain, far from the highway Doi Son commune is separated from Chau Son commune (Duy Tien district) with a very broad field about 2 kilometres It’s separated from Yen Nam commune (Duy Tien district) by

in a small ditch and Van Ly commune (Ly Nhan district) by Chau Giang river From the highway, people can access Doi Son through two ways: going from Phu Ly city to Cau Tu bridge about 9 kilometres, then continueing to go about 2 kilometres is Doi Son commune area; or, the second way is going from Dong Van town go to Doi Son

commune about 8 kilometres

So, Doi Son’s geographical space is a isolated area, like a private valley which located deeply in the mountains This land seems to be wild and mysterious, which

makes Doi Son like a isolated area with ancient culture These traditional characteristics of culture have been remained until now

1.2.1.2 Topography

Topography is one of the factors affecting the formation of regional culture Plain terrain, mountain, plateau, or coastal defined and left a deep impression in the cultural life and cultural nuances of the region For example, water environment

contribute to create the “ghe bầu” cultural of the central part of Vietnam; mountain

environments is also one of elements making the mysterious Central Highlands culture with great epics

There has the long Doi mountain, stretching on the length of the commune Doi mountain looks like a huge dragon which lying in the middle of the plain valley From

a distance, Doi Son commune looks like touching in the mountain People lived next to the mountain Doi Son commune has Chau river which flows through the east of commune Doi mountain and Chau river are considered as symbol of Ha Nam province

In the book “Lịch sử Đảng bộ tỉnh Hà Nam”, “The mountain of Ha Nam

province was formed in Mesoproterozoic, late Trias Age about 200 million years ago According to geological data, generated by the mountain-forming on Nhi River banks which broke Red River and the subsidence in the central plains; so that the rest is formed of mountains of shale or rock samix such as Doi mountain, Diep mountain, Ke Non, etc” [2, pg 10]

Thus, Doi mountain is formed by tectonic movement about over 200 million years ago Doi mountain located in the middle of Doi Son commune, about 400m height Doi Son has beautiful Chau river which consolidated silt to the fields A creek

of Chau river flowed through Doi Son commune known as Thien Mac river It is the waterway connected between Nhi Ha River (Red river) and Ninh Nguyet River (or Day river)

There were many crowded business ferry-stations Chau River supplied abundant amounts of silt to fertilize the land The mulberry fields on Chau Riverain are lush all the time The sericulture was developed for a long time in Tien Phong, Moc Nam, etc People in Doi Son commune mostly live by agriculture

Such beautiful and lyrical mountain-river of Doi Son commune has inspired into poetry :

Who embanked the Doi mountain so high?

Who digged the turning point of Lenh River so deep?

Or:

Cloud spreads on the top of Vong Mountain

I miss my husband, standing at Chau Giang station Chau Giang station is crowded by boats The top of Vong Mountain is covered by clouds

Locating in the hollow area of Ha-Nam-Ninh, Doi Son commune is also the wetlands The plain of Doi Son commune is rather hollow This is one of factors which formed the cultural characteristics in the habits of living, building homes of local people Doi Son people have to dig the pond to embank the land, constructing their houses in high lands At the same time, it also contributed to the habit of eating fishery The low environment is also the factor impacted and developed the traditional crafts

1.2.1.3 Climate

According to regional climate division, Doi Son commune is belonged to east regional climate with tropical monsoon, hot and rainy There are four seasons in one year, they are spring- summer- autumn- winter; hot summer and cold winter This region has Doi mountain affected to climate, the rainfall is much more than the other plains of The North and cooler climate Tropical climate is divided into two seasons: dry season from November last year to April next year; rainy season from May to

North-October The annual average temperature about 23°C Humidity is 84% Average annual rainfall is 1900mm, more hardly

With the average temperature ranges from 23 to 24°C, Doi Son climate is generally quite mild, cool Climate makes its become a prosperous farm This also makes the polloi pleasant, peaceful Rainfall is also enriched the ponds, lakes naturally for Doi Son commune

Beautiful nature, long mountains and rivers, mild climate that attracted many poets and Kings also King Le Hoan has visited Doi Son commune many times He started the first Anniverary of plough in 987 King Ly Nhan Tong and Le Thanh Tong also went to Doi Son commune and the cultural values had been leaf until today King

Ly Nhan Tong loved the beauty of Doi So commune He built the pagoda and Sung Thien Dien Linh stupa on Doi mountain King Le Thanh Tong- the most excellent king

in Vietnam’s feudal history also came and wrote on the Sung Thien Dien Linh stone tablet That was a poem which praised Doi Son’s beauty:

“Overview the landscape from high position Seeing the long ranges of translucent green spac”

1.2.2 Conditions of history and residents

1.2.2.1 Conditions of history

According to legend, Cao Son Dai Vuong went to Doi Son commune to live He had four childrens, including three sons and a daughter When his childrens were adults, he established each people one own village For a long time, that land has been formed people’s communities It was the origin of the villages today Doi Nhat village was land of the eldest son, Doi Nhi village was land of the second son, Doi Tam village was land of the third son, Doi Tin village was land of the daughter

According to the document “Lịch sử Đảng bộ tỉnh Hà Nam”: “By the end of

the 1 st thousand year BC, when the productive forces have developed, each part of the ancient Vietnamese people, who were the owners of Dong Son culture They left the cave and from the front of big rivers toward the downstream The residents lived on the

high land along the Red river, Day river of Thanh Liem, Kim Bang, Duy Tien and part

of Binh Luc districts They used many kinds of boat to transport hunting and gathering When they died, they used these boat to bury yourself and their family” [2, pg 12]

Ha Nam province is homeland of the ancient Vietnamese soon In Ha Nam province, people discovered many ancient graves such as ancient graves in Lat Son village (Thanh Son commune, Kim Bang district), the ancient graves in Yen Tu commune (Moc Bac commune, Duy Tien district), ancient graves in Thinh Chau Ha village (Chau Son commune, Phu Ly city), boat graves in Chau Son commune (Phu Ly city), the boat graves in Yen Bac commune (Duy Tien district), Le dynasty’s graves in Doi Son commune (Duy Tien district) They found many artifacts, especially bronze drum (in the communes Van Xa, Vu Xa, Lung Xuyen, Ngoc Lu, An Lao, Vu Bi, Yen Tap, etc)

Doi Son commune has a long history The residents lived here for so long In the Hung Vuong period, Lac Viet people lived in this land Doi mountain is place where found the owner of the Dong Son civilization of the country with the most intact coffin-shaped wooden boats It was datable by means of carbon (C14) 2000 years ago

Doi Son commune had 13 ancient graves which were found by Doi Son people

in the process of digging land Including 11 ancient graves of the Dong Son period and two graves of the later Le dynasty In the 11 graves, there are 3 boat graves, 2 stone and land graves, 4 bed graves and 02 graves unidentified structure In these graves,

people found many bronze objects Especial artifact is the “knife harvest” in a boat grave It looks like a “crescent” to cutting rice is popular in Northern plain Thus, in

Doi Son graves, there are the relics which have characteristics of Dong Son bronze artifact Based on the results of the test, the graves has history as Chau Can grave (Phu Xuyen district, Ha Noi city) Thus, there is a Red river’s civilization, civilization of ancient Vietnamese at high level Doi Son commune was a place where was lived by Lac Viet people about 2500 years ago

Doi Son commune is also referred to the relationship with King Le Dai Hanh When general Le Hoan become King, he always went to Long Doi Son mountain He wished for the country's security and peace After breaking Tong and Chiem army, King Le Dai Hanh ploughed in Doi Son field in 987 This encourages people to

produce: “Dinh Hoi spring (987), King ploughed in Doi Son field the first time He

found a small gold When he plough in Ban Hai mountain, he found a small silver Thus, the field was named honeysuckle field” [20, pg 273] Doi Son land had the

residents who lived on long time

This land was associated with the King Ly Thai To moved the capital to Dai La According to survey results in 2004 of Ha Nam provincial museum and the researchers, on July 1010, King Ly Thai To moved the capital from Hoa Lu to Dai La

by the waterway is the mainly It was Hoa Lu capital- Hoang Long river- Day river- Chau river Ngu boat went over Chau river which located in lamd of Doi Son commune today Then, it went to Lo Ha river and into the Red river and then back to Thang Long capital The history of Doi Son commune imprinted the footsteps of the army who moved the capital from Hoa Lu to Thang Long It was the an ancient road to trading north-south with a branch which was run through Doi Son commune to Pho Hien to Thang Long The road attached to the glorious victories of the Tran dynasty with Mongolian fight on Duy Tien district in thirteen century It also was seen many dynasties in speedy progress to Thang Long capital for killing enemys

Based on the contents of Sung Thien Dien Linh stele, in 1118, King Ly Nhan Tong went dragon boat to south of the waterway in the Chau river King saw the beautiful scenes so he visited to Long Linh mountain According to geographer, Doi Son commune is the land of king Around Doi mountain there are nine natural wells with dragon mouth Thus, the King renamed Doi mountain to Long Doi Son mountain (dragon up mountain) Thus, the land known as Doi Son today was formed in 1118

Preously, Duy Tien district was located in Ly Nhan “phủ”(prefecture), Son Nam Thuong “trấn” (defence area) The district has 6 “tổng” (placed between the

district also “châu” and the “xã”): Bach Sam, Hoang Dao, Hong Khe, Nguyen Xa,

Doi Son, Lam Cau and 60 communes, hamlets and “phường”, “trang” Doi Son

“tổng” included 8 communes: An Mong, Duong Tho, Cau Tu, Doi Son, Doi Linh,

Trung Tin, Le Xa, Tho Cau Doi Son commune included three villages Doi Nhat, Doi Nhi, Doi Tam After the success of revolution August in 1945, the communes An Mong, Duong Tho, Cau Tu, Le Xa, Tho Cau was maked Chau Son commune Doi Nhat, Doi Nhi, Doi Tam, Doi Linh, Trung Tin (Doi Trung and Doi Tin) was united Doi Son commune until today Doi Son commune currently includes seven villages Doi Nhat, Doi Nhi, Doi Tam, Doi Tin, Doi Linh , Doi Trung, Son Ha

Thus, Doi Son commune was formed and developed with the process of national construction and defense of the nation In the Dong Son period, this land was attracted human to live They created the ancient cultural values which was basis for the residents continued to living here

Doi Son commune also saved many historical events of the nation, especially with the Kings: King Le Dai Hanh (the earlier Le dynasty), King Ly Nhan Tong (the

Ly dynasty), King Le Thanh Tong (the later Le dynasty) These help this land have the shadow of the Ly and Le dynasties

1.2.2.2 The residents

In 1990, Doi Son commune had 1167 people In 2005, Doi Son commune had

1610 households and 6193 people According to survey datas in 2011, Doi Son commune's population is 6561 people The population are Kinh’s ethnic, no ethnic minorities

In Doi Son commune, there are residents who lived from the period of the ancient Vietnamese They has long relationship about historical origins In addition, the residents are native people The historical origin factor is contributed significantly meaning to creating the unity of Doi Son culture Through the change of history, the people still retain the cultural similarities sustainable Through the generations, Doi

Son people still is passed each other the material and spiritual culture of their homeland

Doi Son people are proud of their traditional culture They conservate traditional culture Every year, every festival, Doi Son people usually try comeback homeland The old people are still slaves to tingle their hometown festival They love the traditional cultural values They contributed forming and conservation their native culture For example, Doi Son people rebuilt Long Doi Son pagoda when it was destroyed by French

Doi Son people have learning traditions Many people have passed the most highly educated Before all villages had teacher who taught kanji Mr Tran Thuan Du (Doi Linh village, Doi Son commune now) passed the First in Minh Kinh test in 1429

He had wide knowledge He was considered as Ly Tu Tan In the period of French rule, people had no education The rich’s children went to school Imperialists feudal

policy implementation “stupid people” to easily ruled surface We destroyed habits

and customs of the village with gambling, alcohol, drug They make people's lives more miserable Currently, Doi Son commune has many professors, doctors, masters and bachelors In 2009- 2010 year, Doi Son commune had 24 children who passed the University

1.2.3 The socio-economics conditions

1.2.3.1 Economics

Doi Son commune is an agricultural commune Agriculture always keep the center role of Doi Son commune’s economics Previously, this land only planted one crop each year

From 1954, after peace, Doi Son commune was focused on irrigational system (renovation of old dikes, a new embankment, etc) to overcome the flooding Doi Son commune was tried 100% of the fields which planted two main crops Late in 1964, the commune was completed irrigational system With investment irrigational system of the State, Buoc pumping was built with 24 machines for 620 ha They was provided

water for 2000 ha of six communes of Duy Tien districts, including Doi Son commune From here, Doi Son was ended the valley exit

On August 1988, Doi Son commune was used the “khoán 10” in Agriculture The result after “khoán 10”, the total of food production in paddy's in 1988 reached

24940 tons, per capita 430 kilogram/person/year, up 70% compared with years from

1985 to 1986

In 1996, Doi Son commune was developed agriculture, changed crop’s structuring, selected of the new rice which had high quality production, consistent with the local land It had China’s origin, including Tap giao, Ai 32, CR 203, Khang dan 18

According to survey in 2011, Structure of rice: rice “to sell” accounted for 45%

(including varieties of high value: Việt hương, Bắc thơm, sticky types); the rest part are hybrid rice and pure rice Rice’s productivity was 124.7 ta/ ha; reached 105% over the same period in 2010, reaching 105% of the plan Total production of output was 3852.8 tons, reached 104 % over the same period in 2010

Table 1.1: Table of planting rice of Doi Son commune (Unit: ha)

In winter crops, since 2001, the commune was changed types of fruits They planted yield high economic value to replace the same low value Reduce yam’s area, increased soybean, corn, potatoes’s area In 2004, Doi Son commune planted the cucumbers on the Doi Tam land (3.8 mẫu with1700 kg/sào productivity)

In 2011: the corn’s area was 48.24 ha; productivity reached of 124 ta/ha; production accounted for 294.5 tons The potato’s area was 2.52 ha; productivity reached of 220 ta/ha; production accounted for 55.44 tons Soybean’s area was 210 ha; productivity reached of 13 ta/ha; production accounted for 223 tons The peanut’s area was 40 ha; production accounted for 150 tons

In economic development, Doi Son commune was built model high-income economy The commune was used 5 ha of arable land due to producing farms model

25 mẫu in the areas of Doi Tin, Doi Nhi, Son Ha village were build the fields 50 millions/ha Besides farming activities, Doi Son commune is rather focused on fishery, poultry and cattle Doi Tam village has 3 multi-cultivation areas, Doi Nhat village has ones, Doi Tin village has ones

Table 1.2: Table of raising of Doi Son commune (unit: con)

Looking at table 1.2, we can see that the number of pigs, cattle, poultry through years 1996, 1997, from 2001 to 2005 were increasely tend However, in 2010, the pigs were decreased significantly (4.4 times) than in 2005 In 2011, the pigs were decreased

6 times than in 2005 These also are in the general status of the country's farming now People no raise many pigs for many reasons (like high prices, high food prices and diseases) Thus, raising the pigs do not have many yields Currently, Doi Son

commune is encouraging people who raise pigs

Crafts:

Period 1996 to 2000: In 1996, the crafts of Doi Son commune was developed significally Doi Son commune had many the traditional crafts such as Doi Tam drum, carpentry, embroidery Cooperatives are also sending people to study job of Hoang Dong commune (Duy Tien district) They also invited skilled people in order to guiding Doi Son people This was a new job It was used human labors and leisure time

to increasing income for household members

Period 2001 to 2005: In 2003, the Party of Doi Son commune directed the development of local industries, focusing on drum job, embroidery for export The labor force in these trades had about 937 people, accounting for 30.4% of the total number of Doi Son’s workers Agricultural service cooperative opened five classes to learning rattan exports with 200 turns of people Doi Tam drum career has always been important job in the Doi Son’s economic

In recent years, Doi Son commune has some crafts which has ablity as making wine barrel from the wood, making each horn, cut letters, drum-shaped bathtub, etc very popular In 2011, the labours in craft- service are 2650/3900 people The incomes from industry-service-craft were reached of 67 billion VND

Specifically, Doi Son commune has famous Doi Tam drum village Rarely there

is a traditional job village in Vietnam that it has long life as Doi Tam village with more than one thouasands years Mr Dinh Van Nuong (leader of Doi Tam village) said that:

village workers do all kinds of drums such as drum in temples and pagodas, drum in the schools Drum in the festivals, etc” Drum village famous from the past to

nowadays This job has helped Doi Tam people improving their lives Today, when we visit Doi Son commune, we will surprise to see the rich of Doi Tam village Building is built along roads Each household make drums has income about hundreds of millions VND each year Drum job is bring life richer for Doi Tam village It also is open up opportunities to develop job village tourism Then, it can bring their economic efficiency

Doi Son commune also has some services such as small business, making most

of career at leisure time There are selling foods, selling water, selling beer, repairs motorbike, haircuts, etc In particular, tourism is booming job in recent years Many visitors went to Long Doi Son pagoda, attended the festivals and visited drum village

In addition, Doi Son commune also has small business called by “rural market”

Rural market is a activity of bussiness It is contributed to the characteristic of the cultural life of the North Vietnamese During its long history, village market plays

a central role in economic and cultural exchange of traditional villages Village market

is the “dissolution of the Urban into the countryside It is make the flavor of Vietnam

rural when we compared its with urban and rural areas in Europe” [7, pg 50-51]

Products of rural market is food of agiculture and the usual utensils Doi Son

commune has market for whole commune, called “Doi Son market” Doi Son market

is located in the main road through the cooperative According to Mr Le The Quan (staff in Doi Son commune), Doi Son market has four times to moved location Firstly, the market was located in Doi Son commune’s Nursery School today Then, it was moved to near the river and gone into the mountains The 4th time is located in the current location, on the main road of the commune In the future, Doi Son market will moved to the new road, near the Elementary and Secondary School of Doi Son commune The market only sells foods daily for Doi Son people In general, the market’s air are not very crowed In the past, the market only opened on afew days of

month (1, 4, 7, 9) Now, the market opens everyday Currently, there are two markets

to service for the demands of Doi Son commune It including Phuc market (Ly Nhan district), Dep market (Yen Nam commune, Duy Tien district) Morever, Doi Son people still buy foods of the sales who go to buyer’s house

In 5 years from 2001 to 2005, Doi Son commune changed strongly structure of economic The value of craft and services was accounted for 40.5% The whole commune has 1500 people working in these jobs According to datas in 2011, the structure economic of Doi Son commune as follows: agriculture accounted for 40.1 %; craft reached of 20.8 %; services and trade was 39.1 % Thus, the economic structure

of Doi Son commune is still mainly agriculture By the end of 1995, the commune had 5% rich household, 83.8% general households; 11.2% of poor households In 2005, the commune had no hungry households; poor households reduced 9% In 2011, poor household reduce to 7%, income reached of 17.8 million VND/person /year

1.2.3.2 Organizational structure

Vietnamese villages is organizated very tightly in several different principles Include: by descent (families and clans), by place where the residents live (Hamlet and Village); based on jobs and interests (Ward, The council); based on men (Giap), by administrative units (village and commune) [31, pg 89-96]

Organization of ancient villages in Doi Son commune was formed by descent (families and clans) The people who have close blood unit the family and constitutes a

clan Family has small families (nuclear family) and the large families (including grandparents, uncle, aunt) With the demand for agricultural life, kinship relations was considered as a very basic string of Vietnamese villages Village and hamlet were the first place where each of his family to make The main clans in Doi Son commune are Pham, Le (Doi Tam village), Tran, Chu, Nguyen, Dinh (Doi Tin village) Each the clains has clan’s churches, gia pha, le ho, field Now, Doi Son commune only has a few churches (Pham clan)

Organization by men (Giáp): After the clans developed, they were divided into

many Giáp such as Giap Nhat, Giap Nhi, Giap Ba, etc Later, they divided into the

villages such as Doi Nhat, Doi Nhi, Doi Tam They take the word “Doi” in the name

“Doi Son commune” Characteristics of “Giáp” were only men take part in; called

“hereditary”, the father and son in same Giáp Within the “Giáp”, they divided into

three main group of age such as “ti ấu” (under 18 olds) and “đinh” (or “tráng”),

“lão” “Giáp” is a organization which has both sides It not only held on age group but

also held on the same villages So, “Giáp” both hierarchical nature (environmental

advancement in age) has a democratic (all members of the same age group were people who are equal)

Important ritual in the administration of the village is the “Giáp” “Giáp”

includes newborn boys and the oldest men Men age 18 can become đinh of the village

The villagers will divided a land for men In “Giáp”, the boys would take action obligations worship ceremony, guarding the week, etc In old age, he must to “khao

vọng” Old age is 60 From here, the old men have not to shoulder the village

activities They are entitled to certain rights in material and spirit advantages that the

village gave Until his death, the Giap will held for them Thus, the “Giáp” is used for

master people, distributed to the village activities for the members according to age, along with neighbors to keep an important role in maintaining the life of village

communities The “Giáp”’s organization was established on the principles of old age

This is result of agricultural traditions, people need persons who has many experienced

Organization of the village was based on administrative units (village and commune) Corresponding social organization of farmers of the North Vietnamese

plains is traditional villages It is the most typical villages of Vietnam It is a form of agricultural social Its was a type of social which appropriated to balance and ensure sustainability of the agricultural society Doi Son commune is an agriculture commune

in past and in present So, of course, the social organization of Doi Son commune is

also the traditional villages Doi Son people live in the villages (hamlets) together There is a very cohesive community Doi Son commune is consisted of 7 villages side

by side

In Doi Son commune, the activities of each village were defined in “hương

ước” Old “hương ước” were written by the village itself It has the common elements

such as the conventions related to organizational structure and relationships in the villages, the protection ordern security, cultural and religious life, etc Organization of

ancient village with many “hương ước” documents have values in maintaining the villages, communes and hamlets In Doi Son commune, all the villages have “hương

ước” documents It always has similar features Now, the villages in Doi Son

commune are built “hương ước” document as conventions of cultural village 7/7 villages have “hương ước” documents of cultural village

Thus, economic- social life of Doi Son commune over the years are bearn the agricultural nature Economic life is still based on agriculture Organization of social is harmony, stick with neighbors and the blood race The nature of agriculture has maked Doi Son commune become a traditional culture place It is preserved the ancient culture of nation Until now, Doi Tam village has many service activities However, this land alwways is the land of rice and vegetables Economic structure of Doi Son commune still is agricultural economic

At Doi Son commune, we still find a agricultural culture which was existed and remained living Share of agriculture in the economic structure of Doi Son commune is still about 40%, larger than many other villages The socio-economic factor was decided to special cultural features The socio-economic of Doi Son commune still has affect by agriculture, less modern Thus, it has contributed to reservation ancient culture of this land

1.2.4 Political-Economic-Social Center

The center is place where was arised, raised, received and spreaded the culture

It is brung the most characteristic aspect of the region Becoming the cultural center of the region, it must has the conditions about economic, political, society and talent people In Doi Son cultural space, Doi Tam village is the center of political, economic, cultural It has the most powerful role in the region

*Economics

Doi Tam village has famous drum caree From traditional drum job, Doi Tam people have created some crafts such as making barrel, making bath object Currently, Doi Tam village has many jobs such as planting rice, raising, drums, trumpet lip lines, cutting letter, barrel, etc

Previously, the village only had 4 to 5 households make drum Now, the village has 22 households who make drums and drum accessories Drum job was hard job, but its also brings the average income for worker about 3 millions VND/month According

to survey data in 2011, Doi Tam has 550 people who was employee in drum job

Currently, making barrel is developing in Doi Tam village The barrel was made

by jackfruit wood, wood glue, etc This job is opened a new job for developing economic According to Mr Dinh Van Nuong (leader of Doi Tam village), now his wife with many people in the village make the barrel With a very relaxed work, average income about 50 thousands VND/person/an afternoon This is a income part to improve people's lives

Raising of Doi Tam village also was developed highly compared with other villages People raise fishery, cattle, domestic birds such as fishes, pigs, cows, ducks, etc Doi Tam village has three multi-cultivation areas, Doi Nhat village has a ones, Doi Tin village has ones Doi Tam village has the cultivated area of Mr Pham Van Nam (30 year olds) Its is regarded as the modernest farming He is still young He do this motip for several years However, his farming has great size He owns a rice plucking

machines, four machines which make ice, one “công nông”, six old pigs, 700 ducks

and fish ponds

Material and spiritual live of Doi Tam people have advanced There are many spacious houses with modern furnitures at here Doi Tam village with the famous drum job is become the center of Doi Son’s economic

*Having many talented people

According to the legend, in 987 King Le Dai Hanh went to Doi Son to plough field Mr Nguyen Duc Nang maked drum His drums like thunder as the wine The King was called him by Trang Sam Later, the workers of Doi Tam drum village brough drum career to Thang Long capital Drum job in Thang Long capital was developed highly so it was formed Hang Trong street in Hoan Kiem district, Ha Noi city today

Doi Tam village has one worker at national level He is Mr Pham Chi Tinh He

is living at No.11 Hang Non street, Ha Noi city Doi Tam village also has two provincial artisans, four good workers and many hundred of craftsmen The workers who residing in Doi Tam village has very good skills Doi Tam village was maked

2000 big drums in celebration of Thang Long-Ha Noi on 10th September 2010 Especially, the huge drum was set in Temple of Literature This drum high 3metres, wide 2.10 metres The wood was take from the Central Highlands, buffalo skin from Thanh Hoa province

The village has three professors- Dr: Mr Dinh Van Son, Dinh Van Thanh, Pham Van Long Number of students who pass the university very high every year

*Center of culture

Doi Tam village has bold traditional culture Doi Tam drum village has over

1000 years old Doi Tam drum was born at the event of King Le Dai Hanh went to Doi Son to plough field In 1010, King Ly Thai To moved the capital from Hoa Lu (Ninh Binh province) to Thang Long (Ha Noi city now) The boats was gone through Doi Tam village Mr Nguyen Duc Nang and Doi Tam people maked drums Then, they went up Doi Son mountain Sound of drums were welcome the king and his entourage