The Effect of Tourism on Culture and Environment in Asia and the Pacific_Hoi An

7/31/2019 The Effect of Tourism on Culture and Environment in Asia and the Pacific_Hoi An

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UNESCO Bangkok

Regional Unit for Culture

in Asia and the Pacific


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IMPAC: Te Eects o ourism on Culture and theEnvironment in Asia and the Pacic: Cultural ourism andHeritage Management in the World Heritage Site o theAncient own o Hoi An, Viet Nam.

Bangkok: UNESCO Bangkok, 2008

viii + 80 p.

1. Cultural tourism. 2. Cultural property preservation.3. Environmental conservation. 4. Sustainable development.5. Historic cities. 6. Cultural heritage. 7. Viet NamISBN 978-92-9223-222-1 (Print version)ISBN 978-92-9223-223-8 (Electronic version)

Author: Hoi An Centre for Monuments Managements and Preservation

Design: designconscious, Bangkok, Tailand

UNESCO 2008

Published byUNESCO BangkokAsia and Pacic Regional Bureau or EducationMom Luang Pin Malakul Centenary Building920 Sukhumvit Road, Prakanong, KlongtoeyBangkok 10110, Tailand

Printed in Tailand

Te designations employed and the presentation o materialthroughout the publication do not imply the expression o anyopinion whatsoever on the part o UNESCO concerning the legalstatus o any country, territory, city or area or o its authorities, orconcerning its rontiers or boundaries.


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UNESCO would like to thank all who contributed to thispublication:

Te Ministry o Culture, Sports and ourism (MCS) o theRepublic o Korea and Te Korea Culture ourism Institute (KCI)or providing nancial and technical support or this publication.

Te Hoi An Centre or Monuments Management and Preservation(HACMMP) or undertaking the research and preparation o themanuscript.

Te local stakeholders o Hoi An, Viet Nam or their coopera-tion and active participation in the workshops conducted or thisstudy.

Te writers and contributors should be thanked individually:Nguyen Chi rung, ran Van An, Nguyen Duc Minh, Dao Ngo TiBich and Kevin Marks.

Special thanks to the editing team: Nguyen Ti Tanh Luong, LeTi Tu Tuy, Nguyen Ngoc ran, Do Ti Ngoc Uyen, Montira

Horayangura Unakul, Ellie Meleisea, Ricardo L. Favis and ristanRousset.

Members o the research team should also be acknowledged: ongQuoc Hung, Pham Phu Ngoc, Vo Dang Phong, Quang Van Quy,ruong Hoang Vinh, ran Ti Le Xuan.

Photographs are provided courtesy o Vinh an, Irwin Cruz,Nguyen Ti Huong and HACMMP.

Acknowledgements

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AcknowledgementsForeword

A. Location and Geographic Features

B. History and Development o Hoi An

PrehistoryCham PeriodDai Viet Period

Dai Nam1945 until oday

C. Population and Economy

PopulationEconomic Activities

Part I: The Heritage of Hoi An

A. angible Heritage

Urban LayoutBuilt Heritage

B. Intangible Heritage

Family and Village RelationshipsBelies and ReligionRituals and FestivalsGames and EntertainmentCuisinePerorming Arts

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Table of Contents

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Part II: Heritage Management in Hoi An

A. Conservation o Built Heritage

Zoning within Hoi AnClassication o Historic BuildingsRestoration o Government-owned Heritage BuildingsRestoration o Privately-owned and Collectively-owned PropertiesAdaptive Re-use o Built Heritage

B. Conservation o Intangible Heritage

Introduction to Hoi An


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Part III: The Impact of Tourism in Hoi An

A. ourist Arrivals

B. ourism Revenue

Retail Salesourism Services

C. Employment

D. Income Levels

E. Cost o Living

E. Property Ownership and Land Use

F. Authenticity

G.

H.

I. rafc, Noise and Air Pollution

J. Waste Collection and Disposal

K. Construction and Resource Consumption

Part IV: Tourism Management

A. Current Development Planning in Hoi An

B. Mitigating Negative Impacts o ourism

C. Public Participation in ourism Planning

D. Stakeholder Cooperation

Government BodiesCivil SocietyPrivate Sector

E. Future Directions

78References

Cultural Belies and Liestyles

Law and Order


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As one o the astest growing and most protable industries in theworld, tourism can provide limitless opportunities or economicdevelopment, particularly in developing countries. It can generateincome and employment eectively through the development onatural and cultural resources. It also provides local communitieswith the opportunity to express pride in their own culture, thus giv-ing the impetus to revive threatened traditions and cultural prac-tices. ourism enables interaction between individuals o dierentnationalities and backgrounds, thus ostering dialogue among cul-tures and encouraging cultural diversity and creativity.

However, tourism can also cause irreversible damage to culture andthe environment i not properly managed. In the rush to developtheir local tourism industries, local governments, particularly indeveloping countries, have ofen ocused the bulk o their invest-ment on promoting the sites, while overlooking the need to makeadequate preparations to prevent the deterioration o their cultural,natural and social assets brought about by uncontrolled tourism.Local governments, the tourism industry, developers, heritage sitemanagers and members o the community should work togetherclosely to ormulate policies to mitigate the negative impacts o

tourism on their culture and the environment. Tis can only bepossible i all stakeholders have a clear understanding o the inter-action between tourism, development and heritage resources.

From 1999 to 2003, UNESCO implemented a our-phase regionalproject on Culture Heritage Management and ourism: Modelsor Co-operation among Stakeholders with the participation o pi-lot sites rom around the Asia-Pacic region. Te project developedmechanisms or cooperation among various stakeholders at eightWorld Heritage and entative List sites. Trough enhanced coop-eration, the pilot sites have created institutional rameworks or a

sustainable local cultural tourism industry and site-specic strate-gies to harness tourism towards the goal o heritage preservation.

Among the pilot sites, the World Heritage Site o the Ancient owno Hoi An in Viet Nam developed an outstanding model to generatenancial resources needed or the revitalization o its historic districtrom the tourism industry. By capturing tourist revenue through thesale o tourist entry tickets, the municipal government has been ableto restore heritage properties, both state-owned and private build-ings, or adaptive re-use and to improve tourist and public acilities.Trough sound scal management o the tourism revenue, the mu-

nicipal government has succeeded in transorming the once dete-riorating heritage site into a premier tourist destination.

Foreword

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With the cooperation o the Hoi An Centre or Monuments Man-agement and Preservation (HACMMP), this publication has beendeveloped to showcase the strategies adopted by the municipalgovernment o Hoi An in making tourism an eective tool orheritage preservation and or improving the quality o lie o thelocal inhabitants. It is hoped that this publication will inspire otherheritage sites in the region to replicate the Hoi An experience inmobilizing tourism as a orce or sustaining and developing theirculture and economy.

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Richard A. EngelhardtUNESCO Regional Advisor or Culture in Asia and the Pacic


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IMPAC: Hoi An, Viet Nam

Introduction toHoi An


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Map of Modern Greater Hoi An


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A. Location and Geographic FeaturesHoi An is located on the northern bank o the Tu Bon River in

Quang Nam province on the south central coast o Viet Nam. Tetown is about 50 kilometres north o am Ky City (the capital o theprovince) and about 30 kilometres south o Da Nang City.

Situated on the Tu Bon estuary, a network o waterways about 34kilometres long, Hoi An is close to the ocean and to many beachesand shing villages, such as An Bang beach, approximately 4 kilo-metres to the north; Phuoc rach beach, a picturesque beach linedwith sheoak trees (Allocasuarina) and Cam Tanh village, about3 kilometres east at the mouth o the Tu Bon River close to theTuan inh sand dunes.

O the coast is an archipelago o eight small islands: Lao, Ong,Kho Me, Kho Con, ai, Di, L and M, known collectively as CuLao Cham (Cham Islands). Te archipelago has a total area o 15.5square kilometres, o which 90 percent is orested, seven percentarmed and three percent inhabited (with a population o around2,800).

Hoi An has nine wards (Cam An, Cam Chau, Cam Pho, Cam Nam,Cua Dai, Minh An, Son Phong, an An and Tanh Ha,) along withour communes (Cam Tanh, Cam Ha, Cam Kim and an Hiep). It

has a population o about 83,000 people.

Map 1. Map of Quang Nam Province showing the location of Hoi An, Tam Ky and theCham Islands in the northeast


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During the Cham period (2001500 AD), Hoi An was known asLam Ap Pho (Champa City) and was a major town o the ra KieuKingdom which spread across present-day central Viet Nam.

Between the ninth and tenth centuries, Lam Ap Pho became animportant commercial port, which attracted many Arab, Persianand Chinese merchants trading goods such as silk, pearls, tortoise-shell, gold, agar wood and drinking water. Remains o Cham-eraoundations1, wells, stone statues (including o the dancer Gandharaand o the god o ortune Kubera), along with pottery and ceramicsrom China and the Middle East, jewellery and coloured glass attestto bustling trade in Lam Ap Pho during the Cham period.

Ultimately, the prosperous r Kiu Kingdom was weakenedthrough continuous war with the Dai Viet to the north and the

Khmer to the southwest. Te Dai Viet eventually gained the upperhand and gradually expanded southward. Le Hong Duc (1471) andNguyen Phuc ran (1693) pushed the border southward to the CuMong Pass in modern day Qui Nhon city (Binh Dinh Province),eectively annexing all Cham areas.

Te history o Hoi An can be traced to the late Sa Huynh period(200 BC to 200 AD). Archaeological relics rom the Sa Huynh pe-riod include burial jars, tools, stone jewellery, ceramics, glass andmetal objects that have been ound at sites in Cam Ha, Tanh Ha,Cam Pho, Cam Tanh wards.

Chinese copper coins (Wu Chou and Wang Meng period) and XiHan period iron items similar to arteacts rom Dong Son and OcEo sites indicate that the Sa Huynh traded with communities romChina and rom central and south Viet Nam.

Archaeological excavations in Bai Ong indicate that the Cham Is-lands have been occupied or over 3,000 years.

History and Development of Hoi An

Sa Huynh funeral jars in the An

Bang excavation site

(Photo: HACMMP)

Champa architectural foundation excavatedin the Ba temple in Cam Thanh village

(Photo: HACMMP)

B. History and Development of Hoi An

Prehistory

Cham Period

1 Cham foundations are easily identied as the Cham used tree resins as mortar,unlike the Dai Viet who used lime mortar. See Tran Ky Phuong et al.


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Succeeding the Cham were the Dai Viet (Vietnamese) who camerom north and north-central Viet Nam and who continue to bethe main inhabitants o Hoi An. Te Dai Viet period lasted rom theeenth century until the early nineteenth century.

According to the amily annals o the ran, Nguyen Viet, NguyenDuc, Huynh and Le Viet clans, settlers to Hoi An came mainly rompresent-day Tanh Hoa, Nghe An and Ha inh in the eenth cen-tury.

When the Dai Viet settled in Hoi An, they engaged mainly in arm-ing (notably, wet rice cultivation) and shing. Villages in the Hoi

An area became increasingly specialized in particular orms o craproduction and started to trade with other villages, which eventu-ally led to oreign trade. Several o the cra villages exist today. Forexample, woodcarving is still practiced in Kim Bong, while potteryis still being produced in Tanh H Village.

Hoi An beneted rom its advantageous geographic location (closeto the Tu Bon estuary, which had a deep harbour with easy ac-cess to ships) and rom its protected harbour. Chinas oreign tradepolicies during this period also had a signicant impact on Hoi Ansdevelopment. Te Ming regime in China had banned exports o

several goods to Japan. o circumvent this ban, Japanese rulers othe Shuinsen era (1592-1636) issued special permits to allow shipsto travel to South-East Asia, and to Hoi An in particular, to obtainChinese products. During this period, the town saw a signicant in-fux o Chinese and Japanese traders. Hoi An became an importanttrading centre within the country and in the region, and a meltingpot o migrants, including settlers rom as ar away as India.

By the early seventeenth century, the town o Hoi An was knownas Faio (or Hai Pho meaning seaside town) and was divided intwo sections by the Chua Cau (Japanese Bridge), a unique covered

structure built by the Japanese in 1593 and later rebuilt by the Chi-nese. One section o the town was Japanese and the other was Chi-nese, and each had its own governors and regulations.

Hoi An is a big seaport, a meeting place for merchants from manycountries. Te main road, three to four leagues long, runs along thebank of the river; it is bordered on both sides by closely built housesinhabited by people who came from Fujian. Te street ends at the

Japanese bridge, in other words Cam Pho; on the other bank, at raNhieu, foreign vessels moored.

Tich Dai San (a Chinese Buddhist Monk)2

Hoi An, 13 March 1695

Map from 1686 showing the location of

Faifo, old name of Hoi An

(Photo: HACMMP)

2 Nguyen Dinh Dau 2003 quoted Thich Dai San.

Ancient trading routes showing theimportance of Hoi An as an international

trading port (Photo: HACMMP)

Dai Viet Period


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3 Nguyen Dinh Dau 2003 quoted Phan Khoang 1970.4 Phan Huy Le 2003.5 Nguyen Van Hoan 2003.6 Phan Huy Le 2003.7Marriage was also a convenient way to obtain residence permits from theruling Nguyen Lords.

During this period, trade also fourished in Hoi An. Te Dutch andother European traders established trading posts which operatedbetween 1636 and 1741.3 Te town became known to the Frenchand Spanish as Faio and was known by similar names in Portu-guese and Dutch.

During the rst hal o the seventeenth century, Hoi An becameone o the gateways or Christianity. Catholicism was rst intro-duced by Portuguese Jesuit missionaries between 1615 and 1658and was later expanded by Dominican priests. Catholic missionar-ies created the quoc ngu (romanized Vietnamese script).4 A Frenchmissionary, Alexandre de Rhodes, was the rst to publish a diction-ary and a religious book in quoc ngu.5

From the late eighteenth century, political changes in the countryand the region, combined with changes in Hoi Ans harbour causedby siltation, served to diminish Hoi Ans importance as a tradingport, in avour o Da Nang.6

The Giao Chi countrys maritime trading

map showing the maritime trading routes

between Nagasaki and Hoi An is now kept in

the Jyomyo temple in Nagoya, Japan.

(Photo: HACMMP)

Dai Nam

Te Dai Nam period began in the early nineteenth century (1802)and lasted until 1945. Tis period marked the rule o the NguyenDynasty, ounded by the Nguyen amily, who built their capital inHue, north o Hoi An.

Many Chinese merchants continued to visit Hoi An during theNguyen Dynasty to exchange goods. During the typhoon season(August to October), Chinese traders oen remained or prolongedperiods. Relationships developed with the local population; Chinesetraders intermarried with the Vietnamese women and establishedbusinesses in Hoi An.7

Te French gained control o Indochina in 1886. Between 1887 and1954, Viet Nam was part o the French colonial empire in Indochina.Hoi An became a centre o nationalist movements within QuangNam province. Te Association o Young Vietnamese Revolutionar-ies was established in Hoi An in 1927.

In 1940, during the Second World War, Japan gained military accessto Viet Nam through an agreement with the French Vichy Govern-ment. Japan then gained control o Indochina and governed VietNam until the August Revolution, a period o demonstrations anduprisings against colonial rule throughout the country which tookplace between 19 and 25 August 1945.

Nguyen Thai Hoc street in 1930

(Photo: HACMMP)

History and Development of Hoi An


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Following the end o the Second World War, confict intensiedbetween nationalists (the Viet Minh) and French colonial orces,culminating in the Battle o Dien Bien Phu in 1954. Te victory o

the Viet Minh in this battle marked the end o French colonial ruleand led to the partition o Viet Nam at the seventeenth parallel,with the north governed by the Viet Minh and the south undercontrol o oreign colonial powers (United States, United Kingdomand France).

Between 1959 and 1975, the Viet Nam War, also known as theResistance War against America, was ought between the Republico Viet Nam (North Viet Nam) and the United States and its allies.

On 2 July 1976, the Socialist Republic o Viet Nam was declared. In

1979, there was a brie border war between the Peoples Republic oChina and the Socialist Republic o Viet Nam, which aected VietNams ethnic Chinese community, including that in Hoi An. Borderskirmishes continued in the 1980s, but since the 1990s, Viet Namhas been in a state o peace.

Hoi An was a quiet, rural town until it began to receive signicantnumbers o tourists in the 1980s, which brought about changes inits economy and population. In 1999, Hoi An was inscribed as aWorld Heritage Site, which has accelerated these changes.

Tran Phu street in 1930

(Photo: HACMMP)

1945 Until Today

Te resistance leaders o Hoi An played a key role during the Au-gust Revolution. In recognition o this, the town o Hoi An wasawarded the honourable title o Te Peoples Armed Force Hero

on 22 August 1998. At the same time, 175 women o Hoi An wereproclaimed Vietnamese Heroic Mothers, while six villages, twoarmed orce units and sixteen individuals were recognized as TePeoples Armed Force Heroes.

Box 1. World Heritage Inscription Criteria

Criterion (ii): Hoi An is an outstanding material maniestationo the usion o cultures over time in an international commercialport.

Criterion (v): Hoi An is an exceptionally well preserved exampleo a traditional Asian trading port.


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Hoi An currently has a population o approximately 83,000. Asable 1 shows, the majority o the population are o working age.Annual in-migration is high, uelled largely by the growth o thetourism industry.

C. Population and Economy

Population

Table 1. Population of Hoi An (2006)

Source: Hoi An Department of Statistics

Year Population Population of working age

Households

1976 68,153 35,552 11,358

1986 61,834 30,917 12,366

1996 76,871 32,670 16,355

2006 83,000 52,991 18,935

oday, tourism is Hoi Ans main economic activity. Historically,however, the town has relied on agriculture, shing, trade andother economic activities, described as ollows.

Economic Activities

Te local agricultural economy has historically been dominatedby the Viet people, who generally practice wet-rice agriculture.Expressions such as no arming, no lie and three bowls o ricea day keep the doctor away show the importance o wet-riceagriculture to the Viet people.

Te land area available or agriculture in Hoi An today is limited,

but arming retains an important role in the economic structure othe town.

Present-day armers continue to cultivate wet rice on river isletsand alluvial elds using the methods and tools o their ancestors,including ploughing elds with water bualoes. Many armers stilllive in simple bamboo homes and make many o their own tools.

Settling on the ertile estuary land was a mixed blessing or theresidents o Hoi An. Farmers have requently been subject tonatural disasters, including annual storms rom the Eastern Sea

and fooding rom the Vu Gia and Tu Bon Rivers. Te precarioussituation o armers has ostered close-knit communities in whichmutual cooperation to protect cattle, crops and homes is the norm.

Agriculture

Harvesting rice in Hoi An countryside

(Photo: HACMMP)

Population and Economy


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ailoring is a traditional cra with a long history in Hoi An. ailorswere in high demand during Hoi Ans heyday as an internationalport, sewing clothes and other items or traders rom all over theworld. ailoring has been revived in Hoi An, with many tailors nowcatering to tourists.

Fishing nets in the Cau Dai estuary

(Photo: HACMMP)

Market scene in Hoi An in the olden days

(Photo: HACMMP)

Traditional medicine is still used by

local residents of Hoi An

(Photo: HACMMP)

Fishing

Trade

Traditional Medicine

Tailoring

Given Hoi Ans location, shing has also traditionally been an im-portant economic activity. Fishermen in the region utilize a variety

o shing tools and methods, refecting the variety o origins o thepeople in Hoi An.

Fishing villages in Vong Nhi, De Vong, Phuoc rach, Dai An andan Hiep catch and process seaood products or both domestic con-sumption and the export market.

Perhaps because o the emphasis on agriculture during eudal times

by the Vietnamese people (refected in the saying respect agricul-ture, choke trade), it was the oreign merchants (mainly Chinesetraders) who historically caused trade to fourish in Hoi An. oday,Hoi An is no longer a major trading port, but many merchants stillrun thriving businesses.

Hoi An was a hub o traditional medicine in central Viet Nam duringthe sixteenth and seventeenth centuries. Te medicine was known asnorth medicine i it was imported rom China and south medi-

cine i it was domestically produced. At that time, there were manytraditional pharmacies with doctors and pharmacists along ranPhu, Nguyen Tai Hoc, Hoang Van Tu and Le Loi Streets.

Records show that until the early twentieth century, when Westernmedicine became popular, patients came rom across the country toHoi An to be treated. oday, traditional medicine still has a place inHoi An and continues to be held in high regard by residents and alsoby visitors seeking alternatives to Western medicine.


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Kim Bong village, southwest o Hoi An on the opposite bank othe Hoi An River, specializes in carpentry. Craspeople learn

their trade through apprenticeships, gradually becoming mastersthrough years o practice.

Te village was ounded toward the end o the sixteenth centuryby settlers who brought woodworking traditions with themrom northern Viet Nam. Over the years, however, the villagersincorporated technology and methods rom the Chinese, Japaneseand Europeans, orming a new and distinctive style.

Hoi Ans old wooden buildings were produced by the carpentersand woodcarvers o Kim Bong. Te woodcarvers were so highly

regarded in Viet Nam that they were taken to Hue by the Nguyenlords to help build the palaces and tombs o the Hue Citadel,another World Heritage site.

oday the woodworkers continue to produce traditional productssuch as wooden doors, gates, religious statuary and traditional bauboats, along with modern urniture and other items.

Pottery is produced in Tanh Ha village, which is located on thewestern outskirts o Hoi An. Te original inhabitants o Tanh Hacame rom the north, probably rom modern-day Tanh Hoa andNghe inh provinces, and ounded the village at approximately thesame time that Kim Bong village was established.

Tanh Ha village mainly produces roo, foor tiles and earthenwareproducts. Some products are decorated or embossed, while othersare glazed with dark brown or dark yellow glazes. Tanh Ha nolonger produces bricks because the smoke rom the kilns pollutesthe air.

As in the case o Kim Bong, the products o Tanh Ha village havebeen used in the buildings and homes o Hoi An residents orgenerations. Because o Tanh Has avourable location close to theriver and port, the pottery products could also be exported to othercoastal provinces and abroad.

Te pottery-making skills o the inhabitants o Tanh Ha are handeddown through generations, with gender-specic tasks. Men hauland wash the clay while women operate the potters wheel. Onewoman spins the potters wheel with her oot while another creates

the shape o the product. Men then stack and dry the products inthe sun beore ring them in communal wood-burning kilns.

Traditional boat building industry in the

Kim Bong wood-working village

(Photo: HACMMP)

Carpentry

Pottery

Firing of traditional clay pottery

in the Thanh Ha Ward

(Photo: HACMMP)

Population and Economy


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Part 1The Heritage of Hoi An


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A. Tangible Heritage

angible Heritage

According to archaeological evidence and historical documents, therst settlements in Hoi An were along Nguyen Ti Minh Khai andran Phu Streets. Due to the accumulation o silt and changes in thecourse o the Hoi An River, the port area was gradually extendedsouthward.

Nguyen Tai Hoc Street was created sometime between the lateeighteenth century and the early nineteenth century to urther ex-pand the port area. Streets running east to west were interconnectedwith perpendicular streets resulting in a grid-like pattern. Tis grid

o streets makes the town very dierent rom a traditional villagewhich usually evolves organically, with winding streets. Te towno Hoi An today occupies an area o about 300,000 square metres.

Urban Lay-out

Map 2. Location of Hoi Ans rst settle-

ment according to archaeological ndings

Map 3. Hoi An between the late eighteenth

century and the early nineteenth century

Map 4. Hoi An today

Source: HACMMP

Built Heritage

Te built heritage o the town o Hoi An reects the culturalinuences o diverse traders who settled and worked there in thepast. Tough trade with Japan lasted only around hal a century(1592-1636), the cultural legacy o those traders can still be seen

in Hoi An today because o the style in which they built housesin their quarter o the city. Likewise, many o Hoi Ans buildingseature Chinese architectural inuences.

Te Hoi An Centre or Monument Management and Preservation(HACMMP) has identied over 1,350 relics o heritage importancein the town. O these, 1,254 are artistic or architectural structures,including shophouses, amily chapels, communal houses, assemblyhalls, pagodas, churches, bridges, wells, markets, temples andtombs.

Houses

Hoi Ans buildings reect a mixture o Vietnamese, Chinese,Japanese and French architectural inuences. Generations ocraspeople have incorporated this variety o building traditions toorm a harmonious combination.

Te oldest surviving structures date back to the eighteenth century.Te most recent heritage buildings were built during the Frenchcolonial era.


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Te rst style is the one-storey building with wooden aade.Tese buildings date rom the eighteenth and nineteenth centuries.

Tey are mainly located along ran Phu Street, with a typical examplelocated at 48 ran Phu Street.

Te third style is the two-storey building with wooden oors andbalconies. Tese were built in the late nineteenth and early twentiethcenturies.

Te second style is the two-storey building with eaves. Tese houseswere built in the late nineteenth and early twentieth centuries. Atypical example is located at 5 Nguyen Ti Minh Khai Street.

Te buildings o Hoi An can be classied into ve main styles:


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Te ourth style is the two-storey brick building. Tese buildingswere built in the late nineteenth and early twentieth centuries andare located along ran Phu Street and Nguyen Tai Hoc Street.

Te h style is the two-storey French-style building. Tesebuildings date back to the early twentieth century and can be oundon the western end o Nguyen Tai Hoc Street.

Tere are our types o traditional building in Hoi An, reectingdierent purposes: shophouses, amily chapels, communal buildingsand assembly halls.

Hoi Ans complex o wooden shophouses is one o the largest in South-East Asia. Within Viet Nam, similar building styles were commonplacein the old quarters o Ho Chi Minh City and Hanoi, but they have allbut disappeared today.

Shophouses are built on long and narrow lots along the street. Ashophouse is composed o three buildings in a linear arrangement: theront (main building), a rear building (annex) and a building whichconnects the ront and rear buildings (bridge building). Te buildingacing the street is usually reserved or commercial purposes. Anopen courtyard, located between the ront and rear buildings, is paved

with stone and has an ornamented basin on the wall acing the bridgebuilding. Tis building style allowed several generations o a amily tolive close together, while maintaining privacy.

Shophouses

angible Heritage


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All shophouses have wooden interior posts and beams. Faadesare either made o wood or masonry, depending on the periodin which the house was built. Designed to cope with the localtropical climate, the buildings are structured to maximize airow. Doorways within the houses are aligned with each other andexternal doors are aligned with doors on the opposite side o thestreets. Tis alignment o doorways is carried all the way down thestreets. As a result, with cooperation, all residents can benet romgreater air ow. Interestingly, this alignment o doorways does notcorrespond to the principles oeng shui.8 Given Hoi Ans manyChinese residents, this eature is quite surprising and reects theiradaptation to the local context.

Figure 1. Plan and Section of a One-storey Wooden-walledShophouse

8Feng shui (wind-water) is the Chinese belief and practice of balancing energy patternsof the physical environment (geomancy) involving the propitious location and orientationof buildings and interiors.

1

2

3

4

5

6

1. Deep overhang

2. Main building

3. Decorative small building

4. Courtyard and bridge building

5. Rear building

6. Backyard with kitchen, toilet and shower


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Figure 2. Air Flow in a Shophouse

1. Main buildings create enclosure of street2. Deep overhang mediates between outside and inside

3. Roof shelters the residents from severe climate

4. Courtyard is a lifeline to provide inside with sunlight and fresh air

5. Raised oor prevents coldness and damp from the ground

Figure 3. Understanding the Shophouse

Facade: One-storey with wooden wall

Fittings: Sides: sliding board

Centre: double doors (wooden, no glass)

Composition: Front building with small additional building

- bridge building (courtyard)

- rear building (2 stories) + backyard

Roof framework: A1. keo chong, A2. trinh chong - tru doi

Roof tile: Traditional yin-yang

Partition wall & oor: B1. partition wall dividing rooms

B2. raised oorUse of rooms: C1. shop, C2. bedrooms, C3. living room

C4. kitchen, C5. toilet and shower

Other characteristics: D1. wooden panels surrounding the courtyard

D2. crabshell roof

A1

A2

B1

B2C1

C2

C3

C4

C5

D1

D2


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Figure 4. Five Types of Facades

one-story wooden-walled two-story with eaves

two-story wooden-walled with balcony two-story with brick wall

two-story colonial style


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Assembly Halls:A. rieu Chau, B. Hai nam, C. Phuc Kien, D. All-Chinese, E. Cantonese

Temples:F. Quan Congs emple, G. Quan Am Pagoda, H. in Nghia emple, I. Van Tanh emple, J. Am Honemple, Q. Gate o Ba Mu Pagoda

Communal Houses:K. Ong Voi, L. Minh Huong Village, M. Cam Pho

Map 5. Urban Context


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Bridges:N. Japanese Covered Bridge

Museums:O. Museum o rading Ceramics, P. Museum o Sa Hyunh Culture

Family Chapels:

a. Ly, b. Pham, c. Nguyen, d. Lam, e. Pham, f. Tai, g. Hua, h. ruong, i.ran,j. ruong, k. Nguyen, l. Phan,o. ang, p. Hoang


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Family chapels are detached buildings built on a square lot, usuallylocated in small alleys and set back rom the street. Te lot is enclosed

by a ence and there is a large garden in ront o the main building.Te core plan and structure are the same as the main building o ashop house, but with eaves on all sides. Oen, a separate residentialbuilding is located at one side o the lot. Family chapels are primarilyused or ancestral worship and are places where the youngergeneration is taught to pay respects to their ancestors. Family chapelsare symbols o strong ties among clan members.

Family Chapels

Communal buildings serve as both religious and cultural centres or HoiAns Vietnamese and Vietnamese-Chinese communities. Communalbuildings are the main place or social and cultural interaction amongclan members and people rom the same village. Tey are used asmeeting halls and to hold gatherings to celebrate estivals and specialevents. Hoi Ans communal buildings are still in use today.

Communal Buildings

Assembly Halls

Other Heritage Structures

Te assembly halls in Hoi An were built to serve the Chinesecommunity. Te halls incorporate Chinese religious and

architectural elements conorming to the principles oeng shui, butalso integrate architectural and stylistic elements rom Vietnamesebuilding traditions. While having similar unctions to communalhouses, assembly halls have traditionally also served as places inwhich trade deals are negotiated.

The Kim Bong communal house

(Photo: HACMMP)

Front building of the Quan Kung temple

(Photo: HACMMP)

Pagodas and Temples

Tombs

Religious architecture is relatively ornate compared to otherarchitecture. Religious structures are scattered throughout thetown o Hoi An and surrounding areas. One example o religiousarchitecture is the Phuoc Lam Pagoda which is located in Cam Ha

village about 3 kilometres rom Hoi An. Built in the eighteenthcentury by the Buddhist monk Minh Giac, the pagoda houses relicswhich illustrate the development o Buddhism in this part o VietNam.

Hoi Ans history and diverse heritage is reected in the array o

types o tombs, including Cham, Vietnamese, Chinese, Japanese,Portuguese, Spanish, German and French tombs. Te tombs varyin style depending on their cultural afliations.

The tomb of a Japanese merchant in

Hoi An in the seventeenth century

(Photo: HACMMP)

angible Heritage


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Bridges

Te oldest bridge in Hoi An is the Japanese Bridge, also knownas the Pagoda Bridge. Te bridge was built in the late sixteenth

century by Japanese residents. It is believed that the bridge wasbuilt to appease a mythical creature, the Cu. According to legend,the creatures head is in India, its spine runs along the Vietnamesecoast and its tail is in Japan. When the creature moves, there areearthquakes in Japan. By building the bridge on the creatures spineit was hoped to prevent earthquakes in Japan.

Te bridge is arched, has seven spans and is covered by a roo,which has helped preserve the wooden bridge structure. It is linedby two narrow corridors on either side that house religious objects.Tereore, it is also a place o worship.

Te bridge has been restored at least six times over its history. Onlythe pillars and supports are part o the original structure. With the

various restorations, the bridge cannot be said to be in the buildingtradition o any single group. Te structure and decorations area combination o architectural styles, including Japanese, Chinese,Vietnamese and Western. It can thereore be seen as a symbol olinkages between the various cultures that have come together inHoi An in the past and present.

The Japanese covered bridge, a landmark

of Hoi An built heritage

(Photo: HACMMP)

An ancient well in Hoi An

(Photo: HACMMP)

Ancient wells can be ound in many locations in and around HoiAn. Most wells were built o bricks to help lter the water. Teoldest wells ound to date were dug by the Cham people and aresquare in shape. An example o a signicant Cham well is located atCam Ha village. It has a diameter o 1 metre with stone walls about10 centimetres thick, and is surrounded by our stone columns anda small rectangular yard.

Wells


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Intangible Heritage

B. Intangible Heritage

Family and Village Relationships

In Hoi An, as elsewhere in Viet Nam, the amily (clan) is central tosocial lie. Individuals have responsibilities to their amilies aboveeverything else. Family responsibilities are not limited to the living,but also to ones ancestors. A Viet proverb states, a bird has a nest,a tree has roots, water has a source and a person has ancestors,meaning that an individuals ancestors are an inextricable part othe individual, thereby encouraging respect or older generations.

Te next important level o relationships is among peoplerom the same village. Te village is said to be established by the

ancestors, and villages are thereore centres o clans. Te closeties between members o the same village is illustrated by the wayunrelated people address each other using terms such as uncle, auntand grandather.

In the past, certain amilies controlled the villages activities andwere its counsel and authority. At the head o the amily wasthe patriarch, who was always the eldest son. Te patriarch wasconsidered to be predetermined by the Creator or First Ancestoro each amily. Tis patriarch played a crucial role in resolvingconicts and determining the amilys and villages activities.

Each amily in Hoi An ormerly had private amily elds (recordedin amily annals), a amily chapel, the graves o their oreathers(cemetery) and a private ancestor worship day. Both the propertyand the special occasions ormed the oundation o each amily andclearly marked the dierences between amilies.

Beliefs and Religion

Most people in Hoi An consider themselves to be Buddhist, although

they do not practice the religion in a strict sense. Local Buddhismis strongly inuenced by ancestor worship and a complex mix ovarious other belies.

Many amilies have a Buddhist statue (Buddha Amitabha or theGoddess o Mercy) placed in an elevated place in the house toremind them to do good deeds and avoid evil. In addition, manyamilies eat vegetarian ood on the rst and eenth days o eachlunar month in the belie that it will make their souls more restuland prevent disease.

The Phan Xuan family chapel

(Photo: HACMMP)


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Ancestral altars have a prominent

position in traditional houses

(Photo: HACMMP)

Each amily also has an ancestral altar which is traditionally placedin a prominent position in their house. Worship usually takes placeon the day beore the anniversary o an ancestors death. Apartrom ancestor worship in the home, many amilies have separate,larger places or ancestor worship known as amily chapels. Inthese chapels, people worship their progenitor and the clans annals.Smaller amily branches only worship their deceased patriarch andrelatives in their chapels.

Apart rom ancestor worship, people also worship the ve deitieso the house (ngu tu gia duong). Te ve house deities are believedto help manage the household and amily as well as determine itsdestiny. Te ve Vietnamese deities are the Kitchen God, WellGod, Gate God, Patron Saint o Lie and the Goddess o Prosperity.

Vietnamese-Chinese residents o Hoi An dier in two o the vehouse deities. Instead o worshipping the Patron Saint o Lie andthe Goddess o Prosperity, they worship the Door God and theEarth God.

Hoi An was a point o entry or Christianity into Viet Nam in theearly seventeenth century and there are still a number o Catholicsand Protestants in Hoi An today.

Te people o Hoi An practice a number o rituals and estivitiesaccording to the seasons and lunar calendar. Tese include prayersor good shing, prayers or good harvests, rituals or newly plantedrice, earth worship, rituals to mark the anniversary o an ancestorsdeath, rituals to worship the Emperor Shen Nong, rites to seek innerpeace (xo co), rites to protect onesel rom the devil and evil spirits(hanh kieu sat phat), rites to mark the anniversary o the death oMinh Hai (a amous monk), celebrations o the Buddhas birthdayand the new year estival (nguyen dan).

Rituals and Festivals

Box 2. Festivals of Hoi An

Lunar month 1: et Nguyen Dan

et Nguyen Dan (the new morning), also called et Ca, is held onthe rst month o the lunar cycle to celebrate the new year. It isone o the most important estivals o the year and is traditionallycelebrated with amily members.

Lunar month 2:Luc anh Vuong Gia

Luc anh Vuong Gia is a estival celebrated by the Fujian Chinesecommunity in Hoi An on the sixteenth day o the lunar cycle. TeLuc anh Vuong Gia (six royal amilies) reers to six commanders


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(Kham, ruong, Tuan, Chu, Hoang and Tap am) who camerom Man district in Fujian, China. Tey were very loyal to theMing dynasty and died in battle. During this estival, the six

amilies are worshipped in the Fujian Assembly Halls. Fujiantraditional dishes, such as noodles and dumplings, are made intheir honour. Te estivities involve rituals and perormances.

Lunar month 3: Tanh Minh

During Tanh Minh (Ancestor Day), amilies in Hoi An gettogether to visit and maintain their ancestors graves and preparespecial traditional dishes in honour o their ancestors, includingoating cake and ve coloured steamed glutinous rice.

Lunar month 4: Birth of Buddha

Celebrated on the eenth day o the ourth month in the lunarcycle, the Birth o Buddha is marked by decorating Buddhistpagodas and perorming a variety o rituals and activities(including the release o caged birds and sh) to celebrate thelie and teachings o the Buddha.

Lunar month 5: et Doan Ngo (et Doan Duong)

Te Doan Ngo estival (et Doan Duong), the insect-killingestival, is an important summer event celebrated at midday onthe h day o the h lunar month. On this day, amilies preparespecial dishes such as small pyramid-shaped glutinous rice cakes,Chinese cakes, ruit dishes, steamed glutinous rice, sweet soup,duck dishes and Quangnam noodles. Families place oerings onoutdoor tables in the sunlight in the belie that the sunlight o goodyang can expel demons. Several special rituals are practicedon this day to destroy or prevent diseases. Such rituals includeroasting ants and termites, catching lizards to put into the bath obabies to cure illness and picking medicinal leaves and herbs.

Lunar month 6: Quan Cong

Tis estival marks the death o Quan Cong, a hero who livedin the time o the Tree Kingdoms during the Han Dynastyin the third century AD. He is a symbol o courage, loyalty,piety, moderation and righteousness. Te estival is held at theQuan Cong temple (Ong Pagoda) which was built in the earlyseventeenth century by the Chinese community in Hoi An.Rituals are held at the temple on the twenty-ourth day o thesixth month o the lunar cycle.

Lunar month 7: et rung Nguyen

Celebrated on the eenth day o the seventh month o the lunarcalendar, et rung Nguyen (Wandering Souls Day) is a day onwhich people pray to the Buddha to remove all unjust accusationsagainst their deceased ancestors and other spirits. Families place

the gure o the Bodhisattva Kshitigarbha (Bodhisattva Dizangin Chinese and Jizo in Japanese), the protector o spirits, on a

Local festivals are attended by many

people in Hoi An and the

surrounding provinces(Photo: HACMMP)

Intangible Heritage

Festival in Cham Island

(Photo: HACMMP)


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high platorm, with the gods o the North, South, East andWest at the our corners. Rites are carried out during the night,including making oerings o special delicacies, meat, rice and

cakes.Lunar month 8: et rung Tu

et rung Tu (mid-Autumn estival) is celebrated on the eenthday o the eighth month and revolves around children. In HoiAn, the estival takes place over several days and preparatoryactivities include making unicorn and dragon costumes andstar-shaped lanterns. During the estival the dragon, unicorn andower dances are perormed in the streets and children walk withtheir parents holding their lanterns. raditionally, children receivemoon cakes rom their parents. At night during the estival, the

streets o Hoi An are crowded and echo with the sounds o drumsand cymbals.

Lunar month 11:Minh Hais Death Anniversary

In the eleventh month o the lunar cycle, a celebration isorganized at the Chuc Tanh pagoda, two kilometres rom HoiAn, in honour o Minh Hai, a amous monk who established thepagoda in 1454.

Lunar month 12: ao Quan ceremony

Tis ceremony marks the beginning o the New Year estival. Itinvolves making oerings to the Kitchen God (ao Quan), thegod who manages the amilys aairs and reports to heaven on thetwenty-third day o the twelh lunar month. o see the KitchenGod o on his journey to heaven, amilies oer him sweet oodsuch as glutinous sweet rice, sweetened porridge and ruits. InHoi An, this ceremony also involves practicing re worship.

Games and Entertainment

Children in Hoi An play many traditional games. Games or boys

include playing with marbles and tossing coins against a wall (dakien, tang tien). Girls games include skipping and rhyming games.Tere are also some games or both boys and girls such as ollow-the-leader (rong ran), hide and seek (tron tim).

Adults also enjoy games, particularly games involving singing andgambling such as watch-tower singing (bai choi), ortune tellercatching pigs (thay boi bat heo), pomelo throwing (nem buoi), cock-ghting (choi ga) and card games (to tom). Normally, these games areplayed with the participation o many people and a large audience.Tese games are generally played on special occasions, such as during

the New Year and other estivals.

A Pole is being erected as part of

the new year festivities

(Photo: HACMMP)


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For example, watch-tower singing (bai choi) is played by ten people(ten towers) with one person (tower) in the centre. Each tower hasa number o cards (with lyrics) that are pasted to a board. o beginthe game, one player is selected as the central tower. He pulls onecard rom the board and calls out its name. Te tower with the samename drums a beat and sings the lyrics on the card. Te centraltower continues to pull cards rom the board until one o the towershas had all o his or her cards called out and sung. Tis tower is thewinner. Te game is traditionally played on the ourteenth day othe lunar month. Nowadays, it is also played in central Hoi An everySaturday evening so that tourists visiting Hoi An can experience it.

Cuisine

Hoi Ans traditional cuisine has particular characteristics as a resulto the type o local produce and spices available. Local cuisine isdominated by seaood, including shrimp, crab and sh, and ea-tures a variety o vegetables.

Te preerence or seaood and vegetables can be seen in local spe-cialties, such as cao lau (noodles with seaood and vegetables), chebap (corn soup with sugar), banh trang dap (ried rice pancake witha steamed rice pancake in the centre) and mam danh (ermentedsh sauce).

Box 3. Cao Lau

Cao lau is perhaps the local dish most loved by both locals andvisitors. It is prepared with a special type o rice noodle. Firstthe noodles are stir-ried with soybean sprouts, then meat and

vegetables are added. Te dish is served in a bowl with a sweetand sour sauce. Hot chilli peppers are added by diners to suittheir personal taste.

Cao lau: a popular traditional dish of Hoi An

(Photo: HACMMP)

Intangible Heritage


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Many traditional dishes are prepared by rying. Several ryingmethods are used, such as chien, xao, um, chay and ram (whichhave no English equivalent).

Local dishes o Chinese origin include dumplings, sweet soup, won-tons, Cantonese rice and Fujian sweet potato. Other cultures havealso le their mark on the local cuisine and dishes, such as Indiancurry (ca-ry) and European bee steak (bi tet). Local dishes are com-plemented by drinks such as coconut milk, broad bean milk, soybeanmilk, glutinous rice wine and Cham Island lea juice.

Some oods and beverages are meant or ne dining and others oreveryday consumption, as reected in the local proverb:

Tere are many special dishes in Hoi An.Eat spring rolls or polite dining andEat plain rice fan or a ull stomach.

Hoi Ans perorming arts include olk songs and other singing per-ormances, dances and musical perormances.

Performing Arts

Hoi An has a range o olk songs, covering topics rom domesticchores and cra production, to the sentiments o armers and sher-men, to tales o war and ghting. For example, songs about domesticchores include songs about pounding lime and rice and processingareca (a type o nut) and cinnamon. Tese types o song are sungwhile perorming the housework and are generally sung by women.

Other songs are sung by men and women while working in theelds. Men and women take turns singing, requently in a call andresponse style. Te singing is said to help them orget their hard-

ship and to serve as a source o motivation. Te inormal nature olocal olk singing means that the songs are ever-changing.

Traditional folk opera being performed at

9 Nguyen Thai Hoc Street

(Photo: HACMMP)

Folk Songs


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Whale worshipping ceremony

(Photo: HACMMP)

Ba trao (arewell) singing is perormed in shing villages along the cen-tral coast o Viet Nam. Perormers have an oar each and make rowing

actions while they sing. Te ensemble includes three or our leaders and10-14 rowers in a choir. Tey are accompanied by music perormedusing traditional musical instruments. Tis type o singing plays an im-portant role in the spiritual lie o Hoi An shermen. It is organized toexpress love and respect or the Whale God (Ngoc Lan Nam Hai), to prayor saety during shing expeditions and to ask or good catches.

Ba Trao

Tis dance has its roots in Vietnamese-Chinese tradition and is per-

ormed during the Mid-Autumn Festival on the eenth day o theeighth lunar month. Tree or more people wear a long lion-dragoncostume and dance to the beat o the drum. Other dancers accompanythe procession holding ags and star-shaped lanterns. It is perormedto drive evil spirits away and to request happiness, good crops, healthand prosperity.

Lion-Dragon Dance

Du ho is a type o olk art which appeared in the early years o thetwentieth century, created by Hoi Ans Vietnamese-Chinese commu-

nity. Perormances odu ho have not been held since 1975. Tose whoremember it say that it was perormed during estivals by memberso Vietnamese-Chinese amilies who would gather together in groupsto sing and play musical instruments. Each group consisted o about20 people playing instruments such as the clarinet, gong, drum, cym-bals, the Vietnamese two-chord violin and mandolin. Highly-inspiredpercussionists would throw their cymbals or drumsticks into the airand catch them according to the beat. Te music was accompanied byother perormers who perormed acrobatics or breathed re.

Du Ho

Intangible Heritage


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IMPACT: Hoi An, Viet Nam


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Part 2Heritage Management in Hoi An


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In 1997, the national government o Viet Nam, the provincial

government o Quang Nam and the municipal government o HoiAn started to invest state unds in restoring government-ownedhistoric properties in Hoi An, in preparation or the nomination oHoi An as a World Heritage site. Foreign donors also contributedby providing unds or the restoration o ancient houses, along withtechnical expertise which helped build the capacity o local heritagesite managers.

In December 1999, the Ancient own o Hoi An was inscribedas a World Heritage site. Encouraged by the upsurge o domesticand oreign tourist arrivals ollowing the inscription, the national,

provincial and municipal governments have invested in the long-term conservation o the built heritage o Hoi An to promote itsdevelopment as a tourist destination.

Tis zone covers the monuments in the ancient town and the areasdetermined to be part o the monuments original elements, whichmust be protected in their original state.

Tis is the area surrounding protection Zone I, where structurescan be built that contribute to the promotion o the monuments

value provided that these structures do not aect the architecture,natural scenery and ecological environment o the monuments.Zone II is divided into Zone II-A and Zone II-B, each with its ownset o detailed regulations pertaining to physical interventionswithin the buildings and new developments.

Conservation of Built Heritage

A. Conservation of Built Heritage

Zoning within Hoi An

Zone I: Intact Protection Zone

Zone II: Ecological Environment and Landscape Protection Zone

Te boundaries o the Hoi An Ancient own were established bythe Cultural Heritage Law o the Viet Nam Government and theHoi An Peoples Committee Statute on Managing, Preserving andUtilizing the Hoi An Ancient own.

o provide guidelines or the appropriate conservation anddevelopment o Hoi An, the municipal government has divided thetown area into two zones, as ollows:


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Chong ruong rafter, a wooden structural

component of traditional houses in Hoi An

(Photo: HACMMP)

Te Hoi An Centre or Monuments Management and Preservationhas classied the historic buildings o Hoi An into ve categoriesaccording to their perceived historical, cultural and scientic value,as shown in able 2. Tis categorization enables the authorities to

determine the value and classication o the property, and whethergovernment subsidies are applicable or their restoration andmaintenance.

Classication of Historic Buildings

Figure 5. Zoning Plan for Hoi An Ancient Town Protection

Source: HACMMP


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Categories Criteria

Special Category andCategory I

All original elements o these unique architectural and artistic structures have beenmaintained in an integrated manner. Tese elements have special historical, culturaland scientic value.

Category II All original elements o the ront building, acade and roo tiles have been main-tained in an integrated manner. Tese elements have historical, cultural and scien-tic value.

Category III Te yin-yang tiled roos and some original elements o the house have been main-tained in situ. Tese elements have some historical, cultural and scientic value.

Category IV Tese houses are built in modern style using modern materials like concrete. Teydo not contribute cultural signicance to the complex o architectural monuments

in Hoi An Ancient own.

Table 2. Classication Criteria of Historic Buildings in Hoi An

Te HACMMP has identied 1,254 built structures within thehistoric core o Hoi An, which are categorized as shown in able3 below.

Table 3. Number of Built Structures in Hoi An by Category (2008)

Categories Special Category I Category II Category III Category IV Total

Communal houses 13 3 6 0 0 22

Pagodas 9 1 5 4 0 19

emples 13 10 8 2 1 34

Assembly halls 5 0 0 0 0 5

Family chapels 17 16 6 0 0 39

Churches, oratories 0 0 0 2 2 4

Residential houses 10 88 222 335 409 1,064

Shrines 1 11 4 0 0 16

ombs 7 31 0 1 0 39Wells 2 8 0 0 0 10

Bridges 1 0 0 0 0 1

Other cultural works 1 0 0 0 0 1

Total 79 168 251 344 412 1,254

Source: HACMMP

Source: HACMMP

Out o 1,254 identied heritage buildings in Hoi An, a total o 929houses are privately-owned, 120 are collectively-owned and 205 arestate-owned. Collectively-owned properties belong to associationsand community groups, such as the Fujian Chinese community oHoi An.



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Between 1997 and 2007, 168 government-owned heritage buildingswere restored at a total cost o US$5,864,374. Te municipalgovernment provided 45.5 percent o the total unding, while thenational and provincial governments contributed 49.5 percent.Financial support rom oreign donors accounted or 5 percent othe total cost. In addition to providing unding, the oreign donorsprovided technical support and management assistance.

Te breakdown o spending on the restoration o government-owned properties is detailed in able 4.

Restoration of Government-ownedHeritage Buildings

Foreign donors

100% 45.5% 49.5% 5%

Year

Number Budget Number Budget Number Budget Number Budget

1997 10 238,930 8 56,230 1 157,700 1 25,000

1998 5 133,000 2 32,700 1 69,000 2 31,300

1999 13 552,308 5 84,518 7 426,881 1 40,909

2000 13 246,241 1 27,272 11 201,060 1 17,909

2001 32 371,370 27 163,812 3 130,558 2 77,000

2002 18 438,658 10 112,633 7 301,275 1 24,750

2003 22 522,416 11 96,400 10 369,776 1 56,240

2004 31 1,954,754 17 1,388,024 13 543,200 1 23,530

2005 16 924,028 16 474,028 1 450,000 - -

2006 6 453,540 6 202,207 1 251,333 - -

2007 2 29,129 2 29,129 - - - -

otal 168 5,864,374 105 2,666,953 53 2,900,783 10 296,648Percentage

Total of state-ownedrelics restored

Municipal budget National andprovincial budget

Table 4. Sources of Funds for the Restoration of State-Owned BuiltHeritage (in $US)

Source: HACMMPReport on Built Heritage Restoration till 2007

In 2003, one o Hoi Ans heritage buildings collapsed. In response,the municipal government directed HACMMP to conduct aninvestigation o the entire built heritage o Hoi An. HACMMPprepared a Master Plan or the restoration o 30 government-owned historic buildings and 52 privately-owned houses, whichis estimated to cost around US$3 million. O this estimated cost,about US$1 million has already been spent as o October 2008in the restoration o 30 government-owned properties and orthe partial subsidy o restoring 16 privately-owned historicbuilding.


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Between 1997 and 2004, oreign donors unded the restorationo ten heritage properties. Six projects were unded by the JapanInternational Cooperation Agency and the others were unded byaisei, Pamhylis Organization and the United States Embassy inViet Nam. echnical support or conservation activities wasprovided by UNESCO and Showa Womens University o Japan.

Between 1997 and 2006, about 1,125 privately-owned heritagebuildings were restored or repaired by local building owners.Tis gure is based on the number o restoration permits issued

during the period. Beore any repair or restoration work can beinitiated on a heritage building in Hoi An, the owner is required toobtain permission rom the Hoi An Peoples Committee and otherrelevant authorities, such as the Hoi An Centre or MonumentsManagement and Preservation. Te restoration process can onlystart when the owner has developed a plan and identied a budget.Because the cost o restoration o historic buildings is high relativeto the income levels o most o the owners o heritage buildings,the municipal government provides a partial subsidy or privateconservation endeavours. Financial assistance or restoration isbased on the classication o the building according to its heritage

values (reer to able 2), its location and the economic situation oits owner.

Prior to 2005, or a building in the Special Category located on amain road, the government subsidized 60 percent o the totalrestoration cost, while the balance was borne by the homeowner. Fora Special Category house located in a side street or interior lane, thegovernment covered up to 75 percent o the total restoration cost.Houses in smaller streets received a larger subsidy because buildingsalong the main road have a greater opportunity to be converted intoincome-generating businesses (such as shops catering to tourists),

thus increasing the earning capacity o the owner.

Te respective contributions o the government and buildingowners are summarized in able 5.

Restoration of Privately-owned andCollectively-owned Properties

House No. 26 at Tran Phu street

before and after restoration(Photo: HACMMP)



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Table 6. Sources of Funds for Restoration of Privately-Owned andCollectively-Owned Built Heritage (in $US)

Source: HACMMPReport on Built Heritage Restoration till 2007

Support fromState budget

OwnerContribution

2000 4 3,409 3,409 0

2001 23 18,275 18,275 0

2002 7 4,466 4,466 0

2003 12 11,616 11,616 0

2004 5 5,845 5,284 561

2005 19 93,836 59,903 33,933

2006 40 223,175 124,732 98,443

2007 18 149,464 95,893 53,571

Total 128 510,086 323,578 186,508

Percentage 100% 63.5% 36.5%

Year Number of

RelicsBudget

Common and private owned relics

Under the Master Plan ormulated by HACMMP or the restorationo historic properties which are at an advanced stage o deterioration(reer to the rst paragraph on page 32), the municipal governmenthas decided in early 2008 to provide an additional support or theurgent restoration o the 52 privately-owned historic buildingsidentied under the Master Plan. For these buildings, the municipalgovernment still provides its standard contribution based onthe classication and location o the building (reer to able 5).However, the homeowner is required to raise only 15% o the totalcost o restoration, while the remaining balance can be provided by

the municipal government as interest-ree three-year loan.

Table 5. Financing Contribution in Restoring Privately-Ownedand Collectively-Owned Ancient Houses, (2006)

Government

support (%)

Owner con-

tribution (%)

Government

support (%)

Owner con-

tribution (%)

Special 60 40 75 25

Categories 1 & 2 45 55 65 35

Categories 3 & 4 40 60 60 40

Located on the main roadTypes of relics

Located in small lanes, alleys

Source: HACMMP


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echnical advice and assistance in the preparation o the repairand restoration plan or heritage buildings is provided to ownerso historic properties by the HACMMP through the ConsultancyOce or Relics Restoration and Heritage Inormation.

In some cases, the local government has purchased privately-ownedheritage buildings rom amilies who have economic dicultiesand want to sell their houses. In these cases, the government hasrenovated the houses and allowed the previous owners to continueto live in the same place at a avourable rent. Tis has preventedoutside interests rom purchasing the properties and has enabledthe residents to remain in their homes. Tis initiative has only beenapplied in a ew cases, however, due to limited unds.

Box 4. Hoi Ans Entrance Fee System

Since the end o 1995, visitors to Hoi An are required to pay anentrance ee which covers entry to ve types o sites in Hoi An:museums, assembly halls, old houses, cultural perormances andtemples (including the Japanese Bridge).9

In 2008, the entrance ee was VND 75,000 (approximately US$5)or oreign visitors and VND 30,000 (US$2) or Vietnamesetourists. When purchasing eight tickets or more, groups receive

one ree ticket or the tour guide.

Foreign language guides cost VND 50,000 (US$3) andVietnamese language guides cost VND 30,000 (US$2) per day.

Te entrance ee revenue is sent to the Hoi An State reasury.O this revenue, 75 percent is reinvested in cultural heritageconservation activities, while the remaining 25 percent is allocatedor maintaining the services provided by the ourist Guide Oceand or the owners o heritage buildings which have been selectedor tourist visitation. Tis revenue is the most signicant nancial

resource or conservation activities in Hoi An.

Depending on their size, state and architectural value, the Statepays the owners o privately-owned buildings between VND2,000 and 3,000 (US$0.13 to US$0.20) or each oreign touristcoupon and VND 1,000 (US$0.07) or each domestic touristcoupon collected. Revenue collected can be signicant. Forexample, the owners o the Phung Hung house collected VND224 million (US$14,000) in revenue rom entrance ees in 2006.

Te system was devised based on the need to generate income

or maintaining the sites and services. Te views o touristsregarding this system have not yet been investigated, but thesystem has worked well so ar.

Entrance ticket giving foreigners access to

ve types of sites in Hoi An

(Photo: HACMMP )

Entrance ticket for Vietnamese tourists

at reduced price

(Photo: HACMMP)

9 Entrance fee stalls are located at the end ofNgyen Thi Minh Street, 78 Le Loi Street, 12Phan Chu Trung Street, 5 Hoang Dieu Street,687 Hai Ba Street and Tran Phu Street.



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Te municipal government has devised a strategy or collectingentrance ees rom tourists (see Box 4) to contribute to unding thepurchase o privately-owned heritage buildings and the restorationand maintenance o all built heritage in Hoi An. Tese unds arealso used or the improvement o tourist and public acilities andor the conservation o the intangible heritage o Hoi An. In 2007,the total revenue collected rom tourist entrance ees amounted toUS$1,690,000.

Te Hoi An own Preservation Cooperation, a heritageconservation programme implemented between 1992 and 1999by the Viet Nam Government in collaboration with Japaneseconservation experts, received recognition rom UNESCO in 2000.Te project was cited with the Excellent Project Award under the

2000 UNESCO Asia-Pacic Heritage Awards or Culture HeritageConservation.

Te project began with a comprehensive survey o the built heritageo Hoi An and involved the restoration o six selected ancient houses.Te project not only ensured the conservation o valuable culturalheritage but also raised awareness among community membersabout conservation principles and techniques.

According to the Heritage Awards jury citation, restoration o thehistoric vernacular structures in Hoi An own exemplies a holistic

conservation strategy within a community. Te collaborative eortso international experts and local artisans ollowed a well-denedplan o survey, selection and restoration, integrated with skillstraining and knowledge transer during the reconstruction. Teinclusion o structures housing a variety o private and commercialuse promotes long-term viability o the community throughcontinuation o its historic tradition o productive commercial anddomestic diversity.

A restored heritage building in Hoi An was also part o a winningentry titled Vietnamese raditional Folk Houses, which received

the Award o Merit in the 2004 UNESCO Asia-Pacic HeritageAwards programme.

Tis restoration project was implemented by the Ministry oInormation and Culture, JICA and Showa Womens University. Teproject began in 1997 with a comprehensive architectural surveyo traditional olk houses in each province o Viet Nam. Between300 and 600 houses were documented in each province. From thislist, six were chosen or restoration. Te six houses were located inHoi An (Quang Nam Province), Dinh Bang (Bac Ninh Province),Bien Hoa (Dong Nai Province), Xuan Hong (Nam Dinh Province),

Vinh ien (Tanh Hoa Province) and Dong Hoa Hiep (ien GiangProvince).

Truong Clans house of worship after conservation

(Photo: HACMMP)


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In Hoi An, the house that was selected to be restored was the Houseo Worship o the ruong Clan. Built in 1840, this historic buildingis a unique example o a amily assembly hall, in which amilymembers continue to gather on estive occasions.

Te 2004 selection panel commended the project or successullypreserving a range o Vietnamese regional building crafs andarchitectural traditions. According to the panel, (t)horoughdocumentation and research prior to the commencement o thework have ensured the retention o the architectural authenticityo each building, and set a regional standard or applied researchin conservation practice. Te projects emphasis on the transer otechnical know-how and teaching o conservation principles hasupgraded the capacity o local builders and crafsmen in undertaking

similar projects in their communities, thus ensuring the longterm survival o their buildings and traditions. Te geographicaldistribution o the sites promises to have a wide-ranging impact onthe conservation o local heritage throughout Viet Nam.

Box 5. UNESCO Asia-Pacic Heritage Awards for CultureHeritage Conservation

Te UNESCO Asia-Pacic Heritage Awards or Culture HeritageConservation programme was ounded in 2000 to recognize

outstanding conservation eorts on structures o heritage valuethat have been undertaken through public-private initiatives inthe Asia-Pacic region.

UNESCOs mandate is to promote the stewardship o the worldscultural resources, including built heritage which constitutesour collective cultural memory, and the oundation upon whichcommunities can construct their uture. Te Heritage Awardsprogramme advances UNESCOs global strategic objective opromoting the drafing and implementation o standard-settinginstruments in the eld o culture. Within this global ramework,

it builds on the regional pillar o localization and empowermento the culture proession to develop and implement standards.UNESCO supports conservation o heritage at all levels, andparticularly seeks to encourage the role o the private sector inpreserving the regions cultural heritage.

Since 2000, the UNESCO Heritage Awards have received 311entries rom 23 countries, with conservation projects rangingrom restoration o private residences to restoring palacecomplexes.

Award-winning projects have not only restored structures oheritage value in accordance with internationally-accepted



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standards, but have also raised awareness o local buildingtraditions and encouraged creative adaptive reuse. In manycases, projects have revived traditional building skills and acted

as catalysts or local preservation activity.

Te Heritage Awards have been successul in encouragingconservation o heritage buildings in the Asia-Pacic region.Over the years, a trend has been observed o increasingmomentum in terms o the level o conservation o built heritagein the region.

In 2005, UNESCO launched the Heritage Awards JuryCommendation or Innovation. Te Jury Commendationrecognizes newly-built structures which demonstrate outstanding

standards or contemporary architectural design which are wellintegrated into historic contexts.

For urther inormation about the UNESCO Heritage Awardsprogramme, please reer to the UNESCO website:www.unescobkk.org/culture/heritageawards

Adaptive Re-use of Built Heritage

Restored government-owned heritage buildings have been re-used or various purposes. Some buildings have been re-used asmuseums and government oces, while others have been leasedas residential and commercial properties. Te revenue generatedrom leased properties is used to improve public acilities and isalso reinvested back into conservation projects.

Te restored state-owned buildings and their current use are listedin able 7 below.

Table 7. Restored State-Owned Buildings

No. Address Year of restoration Adaptive re-use

1 No. 33 Nguyen Tai Hoc 1998 Museum o Hoi An Folklore

2 No. 46 Nguyen Tai Hoc 1998 Tematic exhibitions

3 No. 60 Nguyen Tai Hoc 1999 Gallery and showroom

4 No. 9 Nguyen Tai Hoc 1999-2000 raditional perormances

5 No. 55 Nguyen Tai Hoc 2000 raditional souvenir shop

6 No. 84 Nguyen Tai Hoc 2000 Gallery (rented)

7 No. 94 Bach Dang 2001 Restaurant (rented)

8 No. 15 Nguyen Tai Hoc 2001 Resident and shop (rented)
http://www.unescobkk.org/culture/heritageawardshttp://www.unescobkk.org/culture/heritageawards


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9 No. 100 ran Phu 2002 Minh An Ward Peoples Committee

10 No. 116 Nguyen Tai Hoc 2002 Souvenir shop (rented)

11 No. 45 Le Loi 2003 ourism Oce (or the Commercialand ourism Bureau o Hoi An)

12 No. 35 Nguyen Tai Hoc 2003 Residence or students rom anHiep commune (no secondaryschool is available in an Hiep)

13 No. 58 Nguyen Tai Hoc 2004 Cultural service

14 No. 53 ran Phu 2004 Ca, souvenir shop (rented)

15 No. 57 ran Phu 2004 Te Consultancy Oce orMonument Restoration

16 No. 46 and 48 Bach Dang 2004 Residence and shop (rented)

17 No. 134 Nguyen Tai Hoc 2004 Residence and shop (rented)18 No. 91 ran Phu 2004 Residence and shop (rented)

19 No. 38 ran Phu 2004 Residence and shop (rented)

20 No. 2A and 133 Phan Chu rinh 2004 Residence and shop (rented)

21 No. 36 Phan Boi Chau 2004 Residence and shop (rented)

22 No. 48 and 50 Nguyen Tai Hoc 2004 Residence and shop (rented)


24 No. 118 Nguyen Tai Hoc 2005 Gallery (rented)

25 No. 81 Nguyen Tai Hoc 2005 Residence and shop (rented)

26 No. 28 Nguyen Tai Hoc 2005 Residence and shop (rented)

27 No. 23 Nguyen Tai Hoc 2005 Re-use pending

28 No. 20 Nguyen Hue 2005 Souvenir shop (rented)


30 No. 45 Phan Boi Chau 2005 Residence and shop (rented)

31 No. 36 Phan Boi Chau 2005 Son Phong Ward Medical Station

32 No. 62 Le Loi 2005 Residence and shop (rented)

33 No. 49 Le Loi 2005 Residence and shop (rented)

34 No. 8 Phan Chu rinh 2005 Residence and shop (rented)35 No. 22 and 24 Nguyen Hue 2005 Residence and shop (rented)

36 No. 14 and 16 Nguyen Hue 2005 Residence and shop (rented)

38 No. 53 Phan Chau rinh 2006 Minh An Ward police station

39 No. 12 Nguyen Hue 2006 Commercial oce (rented)

40 An My Communal House 2006 Historical relic

41 Ancestral Shrine o Bird NestGatherers

2006 Historical relic

42 No. 33 ran Phu 2007 Re-use pending

43 No. 27 Le Loi (Ong Voi emple) 2007 Minh An kindergarten



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Box 6. Museums in Hoi An

Four restored heritage buildings in Hoi An have been re-usedas museums.

Museum of Hoi An Folklore

At 33 Nguyen Tai Hoc Street, this museum displays traditionalcrafs and arteacts rom traditional village lie.

Museum of History and Culture

Located at 13 Nguyen Hue Street, this museum houses arteactsrom prehistoric times, the Sa Huynh period, the Champaperiod, the Dai Nam period and Dai Viet period.

Museum of Trade and Ceramics

Situated at 80 ran Phu Street, this museum showcases arteactsrelating to the ancient trade routes, which were excavated inHoi An and its suburbs. Tey include ceramics rom Japan,China, Middle East and Southeast Asia, and other partso Viet Nam.

Sa Huynh Culture Museum

Located at 149 ran Phu Street, this museum contains arteactso the Sa Huynh period.

Sa Huynh Culture Museum

at 149 Tran Phu Street

(Photo: HACMMP )

Building owners have also been encouraged to adapt their housesor homestay programmes or convert them into bed-and-breakastacilities or tourists. Tis is advantageous as residents can obtaindirect economic benets rom the growing tourism trade, whileretaining ownership o and continuing to live in their historicproperties.

Homeowners interested in converting their houses into home-staysor bed-and-breakast acilities are required to apply or permitsrom the Hoi An Peoples Committee. Te unctional agencies(Department o ourism and rade, HACMMP and the Hoi AnDepartment o Culture and Inormation) will then investigateand assess the appropriateness o having the house convertedinto a home-stay acility. Once the adaptive re-use has beenapproved, the department will help in advertising and promotingthe establishment, as well as train the homeowners to provide theservices required by tourists.


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Conservation of built heritage

Box 7. Revitalization of Nguyen Thai Hoc Street

Following Hoi Ans inscription as a World Heritage Site in 1999,

the town experienced a tourism boom. At that time, the serviceproviders as well as tourist activities were concentrated alongran Phu and Le Loi Streets, which led to a large gap in incomebetween the property owners in these streets and those residingin other streets.

o encourage a more equitable redistribution o economicbenets and decongest ran Phu and Le Loi Streets, the HoiAn authorities initiated in 2000 a revitalization programme todevelop tourism services along Nguyen Tai Hoc Street. Fundswere mobilized to restore 26 ancient houses along this street. O

these restored houses, 20 have been re-used or residential andcommercial purposes, two as exhibition centres and museums,two as oces, one as a communal house and one as a traditionalcraf workshop.

Property owners in the street were granted licenses or businessessuch as tailoring shops, art galleries and souvenir shops, that hadbeen previously restricted to ran Phu and Le Loi Streets. Othertypes o services were also encouraged, such as home-stays,renting or leasing properties to businesses and tour services.

At the same time, cultural and perorming arts activities, suchas singing o olk songs on the ourteenth night o every lunarmonth, were organized to attract tourists.

At present, there are nearly 200 small businesses in NguyenTai Hoc Street. Te street has become a popular alternativedestination or tourists, which has reduced the income gap amongheritage property owners in the aected streets and minimizedcongestion along Le Loi and ran Phu Streets. Improved equalityin income distribution between homeowners has also providedthe property owners with incentives and resources to maintain

their heritage buildings.

Tran Phu Street today

(Photo: HACMMP)

Tran Phu Street in the early nineties prior

to its revitalization

(Photo: HACMMP)


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B. Conservation of Intangible HeritageIn Hoi An today, many aspects o the intangible cultural heritage are

disappearing due to changes in livelihood and liestyle as residentsmove rom traditional occupations such as agriculture and shinginto industrial and service-oriented occupations. Many traditionalgames, cultural events and rituals, especially those linked toagricultural and shing practices, are no longer being practiced asa part o everyday lie.

Recognizing the value o intangible heritage as a basis or communitylie and as an attraction or tourists, some cultural practices, suchas estivals and artistic perormances, have been revived by localauthorities or the benet o the residents and tourists.

Te municipal government began to stage cultural perormancesor local residents and tourists as early as 1995. Perormances osinging, dancing and playing o traditional musical instrumentsare regularly held in ancient houses o Hoi An. An event titledthe Legendary Night is held on the ourteenth day o each lunarmonth. On this night, traditional games such as bai choi are playedand traditional olk songs are perormed. In addition, colourulpaper lanterns are hung in the old quarter o the town, candle-litpaper rafs are launched on the river and traditional delicacies aresold in the streets. Although this cultural event is staged, residents

and tourists alike participate in the cultural activities and theevent serves to support the continuation o traditions that wouldotherwise be lost.

In addition to supporting cultural events in Hoi An, the municipalgovernment actively supports the traditional craf villagessurrounding Hoi AnKim Bong (carpentry and wood work),Tanh Ha (pottery) and ra Que (horticulture)as well astraditional shing villages. Te municipal authorities have includedthem on tourist maps and promote tours and shopping trips to the

villages, thus helping to sustain the local economy and maintain

traditional skills and other elements o intangible cultural heritagein these villages.

Revival of traditional performancesstaged in a restored house

(Photo: HACMMP)


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Conservation of Intangible Heritage

Box 8. Revitalizing Traditional Woodcarving Skills

Kim Bong village, on the southern bank o the Hoi An River is

located about 0.5 kilometre southwest o Hoi An Ancient own.

During the late sixteenth century, Kim Bong village began tospecialize in woodworking. Woodworkers rom Kim Bongbecame amous or their urniture, boat and pagoda constructionand, over the generations, lef their traces in unique columns,rafers and urniture o Hoi An, and in the structure o the Huecitadel and elsewhere in Quang Nam Province. Recently, however,the Kim Bong woodworking tradition has been declining and bythe 1990s, ew master carvers remained.

In response to the decline in this traditional craf, UNESCOprovided unds, technical advice and training to revitalize thewoodworking craf in Kim Bong Village in partnership withthe municipal government o Hoi An. Woodcarving trainingworkshops were initiated, with training provided by a masterwoodcarver, Huynh Ri10. Other woodworking enterprises suchas those owned by Dinh Van Loi and Dinh Van Vinh also provideon-the

Documents

The Effect of Tourism on Culture and Environment in Asia and the Pacific_Hoi An