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Rước Cộ Bà Chợ Được honours the Lady of Chợ Được with a sắc procession and cộ parade at her Đà Nẵng festival, 10th and 11th of the first lunar month.
The Rước cộ Bà Chợ Được Festival honours Bà at her shrine in Phước Ấm hamlet, Thăng An commune, Đà Nẵng, around the 11th day of the first lunar month.
Khâu Vai Love Market in Hà Giang meets once a year, rooted in the legend of Ba and Ut and honored as national intangible heritage.
Discover the origins, history, and deep cultural significance of Ao Ba Ba, the traditional garment symbolizing Southern Vietnam.
The Lantern Festival in Chợ Lớn, a national intangible cultural heritage, centers on the belief in Thiên Hậu Thánh Mẫu at ancient assembly halls.
How Lunar New Year among the Hoa of Chợ Lớn differs from Vietnamese Tết: Kitchen God send-off, offerings, bánh tổ, assembly halls, visiting order.
Ông Tơ bà Nguyệt comes from the Tang tale Định Hôn Điếm, reprinted in Thái Bình Quảng Ký: an old man reading by moonlight and red cords that bind couples.
Tet rites in southern Vietnam: welcoming the ancestors on the 30th, giao thừa offerings outdoors and indoors, Tết nhà on the third, farewell on the fourth.
Tết markets in the North, Centre and South: what the year-end markets sell and why people go, from old accounts and present-day reports.
Chợ Viềng opens on the night of the 7th into the 8th of the first lunar month (12 Feb 2027). How Chợ Viềng Chùa and Chợ Viềng Phủ differ, and what is sold.
Chơ Ro festivals use dishes like canh boi, com lam and five-color sticky rice as cultural symbols and a bridge for preserving identity.
Bà cô ông mãnh are kin who died young and unmarried, honoured at a small altar under the ancestral altar because the young do not sit level with elders.
The Sayangva Festival of the Chơ Ro people in Đồng Nai honors the rice spirit after harvest, giving thanks to nature and strengthening community bonds.
Ba Na weddings in Gia Lai feature alternating residence between both families and a wedding night spent awake keeping the flame alive.
The Chơ Ro live in Đồng Nai's low mountains, speak a Mon-Khmer language, and hold a yearly rice spirit rite plus a forest spirit rite every three years.
Bà Chúa Kho of the Ly Dynasty, her legends, the year-opening custom of borrowing luck and the rituals at her temple in Bắc Ninh.
The Chợ Củi Temple Festival in Nghi Xuân, Hà Tĩnh honours Saint Hoàng Mười and the Three Holy Mothers, and differs from Nghệ An's Ông Hoàng Mười Temple.
The post-Tet ancestor farewell rite varies by region: hóa vàng in the North, tiễn ông bà in the Center, cúng tất in the South.
The Bà Triệu Temple Festival in Thanh Hóa honors heroine Triệu Thị Trinh, who led a 3rd century uprising, through rituals and community events.
The Vía Bà Chúa Xứ Núi Sam Festival, the Mekong Delta's largest folk festival, honors the goddess protecting the border region.
The legend of Linh Sơn Thánh Mẫu centers on Lý Thị Thiên Hương, canonized under the Nguyen dynasty, and the festivals at Bà Đen Mountain.
The Cau Mua ceremony of the Sán Chay people in Ba Chẽ, Quảng Ninh, prays for good weather and harvests and reflects animist belief and community ties.
Bà Phi Yến's death anniversary falls on the 18th of the tenth lunar month at An Sơn Miếu, Côn Đảo. The legendary figure, the rites and the heritage debate.
The Ba Na live in Gia Lai, Kon Tum and western Bình Định, Phú Yên and Khánh Hoà, speak a Mon-Khmer language and keep many community festivals.
Bệnh Dược (病藥, 'disease and medicine') is a BaZi principle that finds a chart's flaw and picks the Useful God to correct it, seeking Five Elements balance.
The three Luban rules measure 52.2cm, 42.9cm and 38.8cm. Each divides into auspicious and inauspicious sections that repeat in cycles.
Philip Taylor links the Sam Mountain pilgrimage boom to the Đổi Mới market economy, where traders borrow fortune from Bà Chúa Xứ as sacred capital.
Outdoor and indoor New Year's Eve offerings differ in who is invited, where the rite is held and the prayer text. Each region has its own symbolic dishes.
The Vía Bà Chúa Xứ festival at Sam Mountain joined UNESCO's heritage list in 2024, blending Kinh, Cham, Khmer and Hoa beliefs.
Xun house in the East Group suits Xun life palace people. Its favorable directions: Sheng Qi North, Tian Yi East, Yan Nian South, Fu Wei Southeast.
Explore Li House of the East Group in Ba Zhai: five-element traits, trigram fate, compatible house directions, and remedies when facing incompatibility.
Gen House in West Group Ba Zhai Feng Shui: its Earth element, Gen trigram, and the auspicious and inauspicious directions tied to it.
Kun House is one of Ba Zhai Feng Shui's West Group, tied to the Kun trigram and southwest, with five-element traits and compatible directions.
The rite on the afternoon of the 30th of Tet invites ancestors home for the New Year. North, Central and South differ mainly in the feast and the fruit tray.
Four ways to cast an I Ching hexagram, yarrow stalks, three coins, number-based and time-based, and why each gives different moving-line odds.
Unrequited love persists because the brain rewards fragile hope. Here is the psychology, what tarot and numerology can help you ask, and when to stop.
Qian House is one of the Western Four Houses in Ba Zhai Feng Shui, with West, Northeast, Southwest and Northwest as its favorable directions.
Thủy Hỏa Ký Tế (No. 63) is the only hexagram with all six lines in correct position and paired. It teaches small success and a good start but chaotic end.
Choosing a first-foot visitor by age compatibility: folk criteria, offerings, step-by-step practice, common taboos, and the limits to keep in mind.
Explore the origin and role of the 12 Bà Mụ in Vietnamese folk belief, female deities believed to shape a newborn's body and bestow blessings.
Leader of the uprising against the Đông Ngô army in 248
Chairman of the Board of Directors of Truong Hai Group (THACO), a pioneering entrepreneur in the field of automobile manufacturing and assembly in Vietnam
155 types of Vietnamese offering rites in 15 groups, from ancestor and death-anniversary rites, Tết and the festivals of the year to funerals, communal houses and temples, and the rites of ethnic communities; each with alternative names, timing, recipients, a short description, classification axes (cycle, social setting, beings worshipped, tradition, ethnic group, cultural region), a structured date and sourced passages on its customs. It is the key table for Nhật Nguyệt's datasets on offering prayers and rite customs.
