Bình Trường Communal House

Bình Trường Đình is located at coordinates 10°40'7"N - 106°34'5"E, 18 km from the centre of Ho Chi Minh City, situated in Hamlet 1, Bình Chánh Commune. It is a đình (communal house, a traditional Vietnamese village institution) built at the beginning of the 19th century. In 1852, the fifth year of Emperor Tự Đức's reign, an imperial decree was issued conferring a title upon the Tutelary Deity of Bình Trường village, who has since been worshipped at the đình. To this day, the đình still preserves traditional architectural features such as yin-yang roof tiles, decorative ridge ends, a system of columns, beams, purlins, wooden carvings, and Han-Nom works of historical, architectural, and artistic value. Alongside its tangible values, the đình also preserves intangible cultural values such as the Kỳ Yên festival, the Thần Nông worship ceremony, and the Cầu Bông offering ceremony. With these values, on 1 February 2005, Bình Trường Đình was recognised by the People's Committee of Ho Chi Minh City as a city-level architectural and artistic heritage site.

Research shows that Bình Trường village was already listed among the villages of the Gia Định region as early as 1818, as recorded by Trịnh Hoài Đức in the Gia Định Thành Thông Chí. At that time, Bình Trường village belonged to Long Hưng canton, Tân Long district, Gia Định province.

In 1936, when Long Hưng canton was divided into two (Long Hưng Thượng and Long Hưng Hạ cantons), Bình Trường village then bordered Bình Chánh commune to the east and Xuân Hòa commune to the west, and belonged to Long Hưng Hạ canton, Tân Long district, Gia Định province.

By 1880, the area of the present-day city included both Sài Gòn and Chợ Lớn cities, and Bình Trường village was one of 15 villages (communes) in Long Hưng Thượng canton, Chợ Lớn district.

In 1888, the district was dissolved, and by 1910, many villages and communes continued to be merged into the two cities of Gia Định and Chợ Lớn provinces. Bình Trường village was merged into Bình Chánh commune, becoming one of four communes in Long Hưng Trung canton, Gia Định province.

Since national reunification, Bình Trường Đình has belonged to Hamlet 1, Bình Chánh Commune, Bình Chánh District, Ho Chi Minh City.

To date, there are no documents specifying the exact month and year when Bình Trường Đình was built. However, as with many other đình in Bình Chánh District, after reclaiming land, settling, and establishing the village (commune), the local people thought of building a đình. Initially, the đình was simply constructed from locally available materials such as wood, bamboo, and leaves. In 1844, the đình underwent its first major restoration. In 1938–1939, Mr. Hồ Văn Nhơn, noticing the đình was low and deteriorating, spent his own money and mobilised the local populace to contribute funds and labour for repairs. Among the đình's restorations, after the 1844 effort, this was a major restoration, with up to 150 people, including officials, male and female dignitaries, and villagers, contributing funds. During this repair, the đình's foundation was raised, the remaining wooden columns were placed on reinforced concrete bases, and several structures were restored, such as the Tiger Spirit screen, the Bạch Mã Thái giám Shrine, the Ngũ Hành Shrine, the võ ca (martial arts stage), and the võ qui (martial arts drum).

From 1995 to 2002, other structures within the đình's grounds were gradually restored, such as the outdoor cement stage, the cultural house, and the protective perimeter wall. However, traditional architectural features associated with Vietnamese beliefs have been preserved, such as the yin-yang roof tiles, the ridge with the motif of two dragons vying for a pearl, the unicorns, and the wooden columns in the main hall with a pair of antithetical couplets inscribed with "Mậu Thân year", i.e. 1848. Also in the main hall, there is a horizontal lacquered board, the Bình Trường Đình name plaque, made in the year Giáp Thìn, i.e. 1844. The Tutelary Deity of Bình Trường village is a deity credited with protecting the people and is worshipped at the đình. In 1852, Emperor Tự Đức issued an imperial decree conferring a title upon the Tutelary Deity of Bình Trường village.

As mentioned above, the area known as Bình Trường village has been recorded since 1818; artefacts still preserved at the đình include the horizontal board "Đình Bình Trường" dated 1844; the beam connecting the two main columns of the đình dates to 1848; and the village deity was granted an imperial title by Emperor Tự Đức in the fifth year of his reign, 1852. From these sources, it can be inferred that the đình may have been built from 1818. To date, the đình is nearly 200 years old.

From the outside looking in, Bình Trường đình (communal house) is situated on a rectangular plot of land with an area of about 0.2 hectares. The đình faces northeast, and is surrounded by rice fields interspersed with residential houses.

The entrance gate to the đình is tall and sturdily designed in the style of a tam quan (triple-arched gate); above the gate are the words "Đình Bình Trường" written in both Vietnamese and Chinese characters.

Passing through the gate and proceeding 10 metres is the location of the đình itself. Bình Trường đình is structured with four roofed buildings arranged in sequence: võ ca, võ qui, main sanctuary (chính điện), and assembly hall (nhà hội). The roofs are covered with yin-yang tiles. The ridge of the main sanctuary's roof is decorated in the traditional motif of a pair of dragons contending for a pearl, made from ceramic, and at the four corners of the roof ridge are four kylins facing in four directions. These are not only decorative, but also symbolically guard the đình. The roof ridges of the võ ca, võ qui, and assembly hall are more simply and modestly decorated compared to the main sanctuary.

The võ ca of Bình Trường đình is a square building with four roofs. Along with the wooden beams and rafters supporting the roof, there are four plain concrete pillars and cast concrete trusses. The two front pillars of the võ ca have finely modelled dragons in dynamic, agile, and strong poses; on the back of each pillar is a relief panel attached to the pillar with the inscription:

Doanh dư lạc nghiệp sắc phong hựu thiện đôn ngưng

Phong nẫm điều hòa đại đức tý dân hộ quốc.

Rough translation:

Enjoying the trading profession, conferred the title Hựu Thiện Đôn Ngưng

Fields are lush, great virtue helps the people and the nation.

In the past, the võ ca of Bình Trường đình, like many other đình in Hồ Chí Minh City, was a place for the Xây Chầu ritual and served as a stage for hát bội (classical Vietnamese opera). Nowadays, partly due to limited space and partly because large crowds gather at the đình during the Kỳ Yên festival, the hát bội performances are held on an outdoor stage. The front of the stage faces the đình to ensure the spiritual element of performing for the deity, while also providing a spacious and airy viewing area for the public.

Beyond the võ ca is the võ qui, which by tradition is where the public would sit to watch the performances. As mentioned above, since the stage has been moved to the courtyard, the võ qui of Bình Trường đình is now used as a place for subsidiary altars, for arranging festival musical instruments such as gongs, drums, wooden bells (mõ), and for receiving offerings to the deity during the Kỳ Yên festival. To enter the main sanctuary from the front, one must pass through the võ qui.

Beyond the võ qui is the main sanctuary (chính điện), built in the tứ trụ (four-pillar) style and expanded in four directions thanks to a system of connecting trusses. The main sanctuary of Bình Trường đình still preserves four large wooden pillars; the two front pillars have a pair of couplets carved in relief with dragon motifs, while the two rear pillars also have couplets attached, inscribed in Chinese characters:

Bình an cửu mộc thần ân long quang tự cổ

Trường diễn vĩnh lưu bí vũ tráng lệ ư kim.

Rough translation:

Peace has long been enjoyed thanks to the deity's radiant grace from ancient times

Prosperity endures, the mysterious and splendid đình remains beautiful to this day.

The pair of dragon-carved and inscribed couplets attached to the pillars in the main sanctuary of Bình Trường đình are ancient and rare works of art still preserved among the đình of Hồ Chí Minh City.

The main sanctuary can be entered through three arched doors: the central main door in front of the deity's altar, and two smaller arched side doors. Above each door is a carved panel featuring peony and bird motifs. In the most recent restoration, iron doors replaced the wooden ones to protect the antiques and relics in the main sanctuary. The main sanctuary is divided into two parts. The larger front area houses the altar of the tutelary deity (Thần Thành Hoàng Bản Cảnh), placed solemnly in the centre; on the altar is a shrine inscribed with the word "Thần" (Deity). On the wall above the deity's shrine is a horizontal board inscribed in Chinese characters "Hanh Phong Đại dự", meaning "prosperous times are a great joy". In front of the deity's altar are all the ritual objects such as a pair of candlesticks, incense bowl, censer, fruit tray stand, flower vase, box for royal decrees, set of ritual weapons, pair of parasols, and a pair of cranes standing on turtle backs. The deity worshipped at Bình Trường đình is the tutelary deity who pioneered the land in the early days of southern expansion and has protected the villagers' peace.

The tutelary deity of Bình Trường đình was granted a royal decree by Emperor Tự Đức in 1852 (the fifth year of Tự Đức's reign). The decree reads:

Sắc: Bản Cảnh Thành Hoàng chi thần nguyên tặng Quảng Hậu Chính Trực Hựu Thiện chi thần, hộ quốc tý dân nẫm trứ linh ứng, tứ kim phỉ ưng cảng mệnh miến niệm thần hưu, khả gia tặng Quảng Hậu Chính Trực Hựu Thiện Đôn Ngưng chi thần, nhưng chuẩn Tân Long huyện, Bình Trường thôn y cựu phụng sự, thần kỳ tướng hựu bảo ngã lê dân, khâm tai!

Tự Đức ngũ niên thập nhất nguyệt nhị thập cửu nhật.

Sắc mệnh chi bảo.

Rough translation:

Decree: The tutelary deity of this locality, previously conferred the title "Quảng Hậu Chính Trực Hựu Thiện", has many times shown miraculous responses in helping the country and saving the people. Now, following Heaven's mandate and considering the deity's great virtue, I further confer the title "Quảng Hậu Chính Trực Hựu Thiện Đôn Ngưng". Approving that Bình Trường village, Tân Long district, continues to worship the deity as before. The deity must assist and protect my people. Respect this!

Dated the 29th day of the 11th month, fifth year of Tự Đức (1852)

Sealed with the royal decree seal.

Besides the deity's shrine, the main sanctuary of Bình Trường đình also contains many other altars. On either side, parallel to the deity's altar, are the altars of the Left and Right Ranks of Deified Officials (Tả ban liệt vị and Hữu ban liệt vị). On the left and right walls of the main sanctuary, from outside in, are four altars and wooden spirit tablets: the altar of the Forebears (Tiền hiền chi vị), the Later Worthies (Hậu hiền chi vị), the Left Azure Dragon (Tả Thanh Long chi vị), and the Right White Tiger (Hữu Bạch Hổ chi vị); all inscriptions on the spirit tablets are in Chinese characters.

The rear third of the main sanctuary, facing the assembly hall, contains the altar of Tiền Viên Quan in the centre, with a shrine to the Predecessor Master (Tiên Sư) above. To the left and right of the Tiền Viên Quan altar are the altars of the Male and Female Community Associations (Hội Hương Chức Nam and Hội Hương Chức Nữ).

The assembly hall (nhà hội) is a three-bay house with two side wings and a tiled roof. Building materials such as pillars, trusses, and beams were reused from the restoration of the main sanctuary. The assembly hall contains an altar to fallen soldiers, placed opposite the Tiền Viên Quan altar. The main function of the assembly hall is to receive guests and serve as a meeting place for the đình's community association and other groups.

[1] Archived on 15 October 2016 at the Wayback Machine

Due to the impact of war, the antiques and relics of Bình Trường đình are not numerous; those with historical and artistic value include:

1. The royal decree from Emperor Tự Đức for the tutelary deity of Bình Trường village

2. The Bình Trường đình name plaque

3. The horizontal board in the main sanctuary

4. The remaining trính tree in the assembly hall

5. Incense burner with handles

6. Mango-shaped censer

7. Two sets of Eight Precious Objects (bát bửu)

8. Drum made from a hollowed-out tree trunk

9. Bronze pot

10. Wooden bell (mõ)

11. Ceramic incense burner with a base of precious wood

12. Kylins made of ceramic and terracotta decorating the đình's roof ridge

13. Three carved panels (bao lam) in the main sanctuary; four paired couplets (liễn đối) in the main sanctuary

Through the architecture of the đình (communal house), along with the remaining antiques and artefacts of tangible cultural value, Bình Trường Communal House also preserves intangible cultural values by maintaining its festivals.

According to tradition, each year Bình Trường Communal House holds two minor ritual offerings and one major ritual offering. The first minor ritual is the Hạ Điền (Lower Field) offering, held on the 12th day of the fourth lunar month, marking the beginning of the new rainy season when local farmers start transplanting rice. The second minor ritual is the Cầu Bông (Flower Praying) offering, which takes place on the 12th day of the tenth lunar month when the rice begins to form ears. Both rituals are conducted by the Hội Hương đình (the communal house's incense-offering association) at the altar of Thần Nông (the God of Agriculture). The offerings are simple: chicken, sticky rice, fruit, flowers, wine, cakes, and incense with candles. The content of the annual ritual prayers shows this is a folk belief of agricultural residents, with supplications for favourable weather, good harvests in the fields and gardens, and a prosperous, happy life for the villagers and their descendants.

In addition to these two rituals, the largest festival at Bình Trường Communal House is the Cầu an (Peace Praying) festival, also known as the Kỳ Yên festival. This festival is held over three days: the 15th, 16th, and 17th days of the first lunar month.

On the morning of the full moon of the first lunar month, while the scenery is still shrouded in the thin, cold mist of early spring, the Hội Hương đình committee and the procession, dressed in solemn traditional costumes with flags and drums, carry the long đình (palanquin) to the house of the keeper of the royal decree to escort the thần sắc (royal decree of the tutelary god). Upon arrival, after one round of incense and three rounds of wine, a representative of the procession respectfully places the thần sắc on the palanquin to bring it back to the communal house, accompanied by the joyful sounds of gongs and drums and the lively lion dance leading the way. Upon arrival at the communal house, the box containing the royal decree is placed on the altar of the Thành Hoàng Bản Cảnh (local tutelary god) in the main hall, followed by enthronement rituals to show reverence to the tutelary god. From this moment, everyone believes that the tutelary god has returned to reside at the communal house. At around 4 p.m. the same day, there is a ritual offering to the Ngũ Hành Nương Nương (Five Element Goddesses) at a small miếu (shrine) in front of the communal house. The offerings usually include a pair of ducks, a plate of sticky rice, a tray of five fruits, a vase of flowers, wine, tea, and incense with candles. After the members of the Hội Hương đình perform the ritual, local people take turns lighting incense, praying for the five goddesses to always support the villagers in many aspects of life.

The 16th day of the first lunar month is the main festival day. At around 9 a.m., the ritual of offering to the Thành Hoàng (tutelary god) is conducted by the Hội Hương đình committee, ritual assistants, ceremonial musicians, ritual students, and female performers (đào Thái). The offerings to the god are a white pig, sticky rice, cakes, fruit, flowers, wine, and tea. The ritual of offering to the tutelary god is originally derived from the Heaven and Earth offering ritual of the Nguyễn dynasty court, but now, when offered to the tutelary god, the ritual has been greatly simplified, retaining only the preparation, offering of ritual items, and recitation of the ritual prayer. The ritual prayer invites the tutelary god and other local deities to attend the festival and prays for national peace and prosperity, favourable weather, stable livelihoods for all households, and harmony in the land. After the main offering, there are rituals for Tiên Sư (First Teacher), Tiền Hiền (Founding Ancestors), and Hậu Hiền (Later Benefactors). The ritual prayers for these figures praise and mourn the ancestors who pioneered the land, built public works, and taught trades to the villagers. Also on this day, a ritual to honour the souls of heroic martyrs is held at the memorial, with offerings of a tray of rice, wine, and tea. The content of this ritual is to remember the heroic soldiers who sacrificed for the peace, independence, and reunification of the country. At 4 p.m., the Xây Chầu Đại Bội ceremony takes place.

Firstly, Bình Trường Communal House is an architectural work that is now nearly 200 years old. The communal house preserves tangible cultural values with the traditional architecture of the Vietnamese people, belonging to the category of folk belief sites. Despite undergoing many renovations during wartime and the varying awareness of those who carried out the works, the communal house still retains a traditional ancient architecture such as tiled roofs, decorative ridge ends, some columns, several carved works, and Han-Nom works of high historical and aesthetic value.

Secondly, along with its tangible values, the communal house is also a place that preserves intangible cultural values. Although affected by the process of urbanisation, the area around the communal house still retains the characteristics of an agricultural community. The annual ritual offerings, especially the Cầu Bông and Thần Nông offerings, are meant to pray for favourable weather and abundant harvests—a very simple and legitimate aspiration of agricultural residents. The largest festival at Bình Trường Communal House is the Kỳ Yên offering. This is truly the festival day of the villagers. Today, Bình Trường Communal House attracts many worshippers from Bình Chánh and neighbouring areas who come to pray to the gods for national peace and prosperity, favourable weather, and for every household to have a lucky and happy life. The festival meets the spiritual needs of a wide range of people in society.

Along with the festival, Bình Trường Communal House is also a place that preserves valuable Han-Nom works, highly artistic wooden carvings, and several other antiques and artefacts.

Thirdly, Bình Trường Communal House was a revolutionary base.