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Spirit chronicles and imperial edicts show how villages and the state shaped the Thành Hoàng, and why Southern communal houses worship other origins too.
Chữ Nôm is the writing system Vietnamese people built from Chinese character material to record their own language, still seen on hoành phi and câu đối.
Day divination traces back to rishu day books excavated from Warring States, Qin and Han tombs, already systematized by the 3rd century BCE.
Hoành phi is a horizontal plaque above the family altar, câu đối parallel sentences on side columns or walls, honoring ancestors and praising their merits.
Keo Hành Thiện Pagoda Festival in Ninh Bình falls in mid-Ninth lunar month, honoring Zen Master Dương Không Lộ with boat racing and folk games.
Vietnamese cultural history appears through village spirit worship, Thành hoàng veneration, the Mother Goddess religion and the Hán Nôm archive.
Cư trần lạc đạo phú by Trần Nhân Tông: ten sections in Nôm and a closing verse in Hán, on living in the world while delighting in the Way.
Hanoi field research shows sao giai han attendees span many ages and jobs, drawn by belief in inauspicious stars and peace of mind.
The Nung live mainly in Vietnam's northeastern provinces and speak a Tay-Thai language. Their customs center on ancestor worship and festivals.
What does a giỗ require? Offerings, the offering tray, the prayer text and the order of the day, drawn from Vietnamese historical sources.
Vietnamese people rarely follow one religion; they layer ancestor worship, Thành hoàng, Mother Goddess, Hùng Vương and farming rites in daily life.
Northern Vietnam worship includes ancestor veneration, Thành hoàng, Mother Goddess and folk rites, reflecting uống nước nhớ nguồn and the wish for peace.
Asking for calligraphy at the Temple of Literature is a beautiful Vietnamese Tet custom, showing respect for knowledge and sending new year wishes.
The mùng 1 ancestor prayer text has five parts, with variants in wording and in the order of honoring deities versus ancestors.
Greek and Indian astrology reached Tang China through Buddhism, yet Tử Vi Đẩu Số and Bát Tự run on the can chi calendar and ngu hanh, not Western star logic.
Drawing fortune sticks at the temple at the start of the year: offerings, ritual steps, cultural meaning, and notes for a respectful visit.
Trạng Trình Nguyễn Bỉnh Khiêm was a 16th century cultural celebrity. His temple in Vĩnh Bảo, Hải Phòng, is a special national relic.
Đại Việt sử ký toàn thư opens with the Hồng Bàng era: Kinh Dương Vương, named Lộc Tục, and the realm of Xích Quỷ. The Hán text set beside later histories.
The Trúc Lâm Yên Tử school founded by Trần Nhân Tông: its three patriarchs and the idea of cư trần lạc đạo, living in the world yet glad in the Way.
The name "Tết Nguyên Đán" comes from "Tiết," a marker in the agricultural calendar, and "Nguyên Đán," meaning the first morning of the new year.
The Buddhist revival in Vietnam from the 1920s: three regional associations, their journals, and the books of Trần Trọng Kim and Phan Văn Hùm.
Quan họ, ca trù, chèo, xẩm, hát văn, đờn ca tài tử and nhã nhạc, together with regional folk songs, form the mosaic of Vietnamese folk music.
Bạch Mã Temple in Hanoi guards the East of Thăng Long's Four Guardian Temples and worships Long Đỗ, the city's tutelary god.
The Pà Thẻn live in Hà Giang and Tuyên Quang and speak a Hmông-Dao language. Their customs include ancestor worship and the new rice ceremony.
Xinxin Ming and Zhengdao Ge are both foundational Chan verses, but they differ in author, date, wording and how they present the path.
The Tay are Vietnam's largest ethnic minority. They live in northeastern valleys, speak a Tay-Thai language, worship ancestors, and hold long tong festivals.
The Dao are one of Vietnam's 54 ethnic groups. Where they live, their Hmong-Dao language, ancestor and Bàn Vương worship, and cap sac rites.
Vũ Thủy, second of the 24 solar terms, marks damp rain and warming soil after winter. This explains its dates, meaning, and folk customs.
Cúng cơm ba ngày Tết covers the first, second and third day rites: Nguyên đán, Chiêu điện, Tịch điện and the Tạ ceremony, with regional differences.
Nguyễn Trãi, world cultural celebrity, was the soul of the resistance against the Ming and spent years at Côn Sơn writing and reflecting on benevolent rule.
The shrine of Princess Hoàng Phương on Vũ Trọng Phụng Street stayed after negotiation between community, authorities and a business.
The Ê Đê of Đắk Lắk follow a matrilineal system and worship the Yang spirits. Their grave-abandonment rite sends the dead to the ancestors.
Tam Thức covers Thái Ất, Lục Nhâm and Kỳ Môn. This piece traces how it reached Vietnam and asks what is history and what is legend around Nguyễn Bỉnh Khiêm.
Tam Long traces a dragon vein from its distant source peak through to tong son, thieu to son and phu mau son to where it settles.
The Muong ethnic group speaks a Viet-Muong language and lives mainly in Hòa Bình, Thanh Hóa and Phú Thọ, with mo epics, festivals and worship customs.
Rằm tháng 7 prayers include three texts for deities, ancestors, and wandering souls, with ritual order, offerings, and how to recite them.
Apartment and rented-home nhập trạch rites still announce the move to ancestors and thổ công but skip động thổ and structural changes, with simpler offerings.
Thành Hoàng is the guardian deity believed to protect each Vietnamese village, worshipped at the communal đình. Its origins, deity types and royal decrees.
Dinh Thầy Thím Festival runs from the 14th to the 16th of the Ninth Lunar Month with spirit welcoming, cộ bánh offerings, Thỉnh sanh, and Tiền hiền rites.
Northern and Southern Vietnamese family altars differ in structure, arrangement, generations honored and five-fruit tray choices.
The Xinh Mun speak a Mon-Khmer language and live mainly in Sơn La and Lai Châu, with bridegroom service and two-generation ancestor worship.
