Dong village is located in the North, between the Central and Outer citadels, with administrative boundaries:
- West: bordering Ga village.
- South: bordering Lan Tri village.
- East: bordering Nhoi Duoi village.
- North: bordering Nhoi Tren village.
The former name of Dong village was Ngo Rong. According to folklore, this place used to be a poor hamlet with a sparse population. Many families in the hamlet had almost no property, and it was empty. From there, the sound "rong" changed and became Dong. Dong village now consists of two residential areas called Dong Tren - Dong Duoi. This name probably originated from the relative location between the two hamlets: Dong Tren village is in the North and Dong Duoi is in the South. In terms of scale, Dong Tren is currently larger in both area and population than Dong Duoi. The reason for the separation into two hamlets, according to local people, was that before the two hamlets were one, and the hamlet's post was built at the location where Dong Tren's post is now. However, whenever the village had an event or meeting at the post, the drum/gong was beaten on the post to signal the elders to come out to "village affairs", then the elders in the upper area (now Dong Tren) who lived nearby came first and divided all the offerings, feasts... Therefore, the elders in the lower area agreed to separate, forming Dong Duoi village, and at the same time built a separate worship post (called alley post) so that whenever the village had an event, they could do it separately, so even if they arrived late, their "part" would still be there. No one remembers the time this separation took place. This reflects a historical characteristic of Co Loa, which is: clustering in certain residential areas (hamlets), but the land of Co Loa is relatively wide, following the terrain and surrounded by walls (these are favorable conditions for the establishment of new residential units), along with the increase in population, the need for residential land, cultivated land, fluctuations in population structure, clans... have led to the trend of separating villages, expanding the area and creating new residential areas.
The main clans in the village today include Nguyen, Hoang, Pham, and Dao. Of these, the Nguyen clan with the Nguyen Van branch has the largest number.
In the village today, there are still some traces of cultural, religious and belief architecture such as Dong Tren temple and Dong Duoi temple.
Dong Tren Temple is located right next to the main road of the village, in the residential area. The temple is a place to worship the local god - the spiritual god who protects the village. The temple is also a meeting place and organizes common activities of the whole village, in the past it was a place where the guards gathered while protecting security and order in the village. During the festival days of the whole Co Loa, in addition to working with other villages to take care of the common festival at the temple, the villagers often gather at the temple, today the temple is a place to organize entertainment games such as to tom diem, cockfighting... Dong Tren Temple was built in the year Thanh Thai 11 (1899) as recorded in the front hall, and the back hall was recorded in the year Khai Dinh 5 (1920). Dong Duoi Temple is located right next to the main road of Dong Duoi village, in the residential area. Like Dong Tren Temple, Dong Duoi Temple was built as a place for people in the hamlet to meet and worship. The construction of Dong Duoi station was associated with the separation of Dong Duoi and Dong Tren villages.
At the two Dong Tren and Dong Duoi shrines, in the past, there were also places for people who had no children (or no sons, only daughters) to pay their respects by placing a post-field. During the period of land division, this type of post-field (i.e. public land) no longer existed, so the post-field worship was no longer maintained. Nowadays, at these shrines, on certain days of the year such as January 6, April 15, July 15, December 25, the shrines often hold worship and porridge offerings, which are organized by old ladies who have gone to the temple (nuns) to pay respect to the wandering souls. Every December, the shrines often worship the land god with paper horses along with money and votive paper. After the worship, the money and votive paper are burned immediately, while the horses are kept for worship until December of the following year. The shrines are also places for village meetings, for the elderly, and for youth to play, practice arts, etc.

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