When to Clean the Ancestor Altar at Year's End? Order of Cleaning and Folk Taboos
Year-end altar cleaning runs from the 23rd of the 12th lunar month to before New Year's Eve. A guide to the cleaning order, the incense bowl, and folk taboos.
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Year-end altar cleaning runs from the 23rd of the 12th lunar month to before New Year's Eve. A guide to the cleaning order, the incense bowl, and folk taboos.
Year-end altar cleaning in Vietnam is usually done after the Kitchen Gods rite and before New Year's Eve, by the householder, in three steps.
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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.
Tết in northern Vietnam: the feast tray, Nhật Tân peach blossom, the Hàng Lược flower market and three days of family reunion, with origins and meaning.
The five-fruit tray for Tet carries wishes through bananas, pomelos, papayas and mangoes, with regional differences between North and South Vietnam.
Nào Pê Chầu, the Mông New Year, falls a month before Tết Nguyên Đán: sweeping the soot, the Xử Ka offering, the year-end meal and fetching new water.
The Lao in Vietnam call themselves Thay and Thay Duồn, speak a Tay-Thai language, live in Điện Biên, Lai Châu and Sơn La, and keep ancestor altars.
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The Lô Lô people in Hà Giang hold an ancestor worship ceremony, a national intangible heritage, with the Ma Co dance in grass costumes as its highlight.
Vietnam's Cong people live mainly in Lai Châu, speak a Tibeto-Burman language and keep ancestor worship and their own festivals.
How many incense sticks? Folk custom burns 1, 3 or 5 because odd numbers are yang; Việt Nam phong tục only records one, a few or three to five sticks.
Kin Pang Then is the early-spring rite of the White Thái, led by Then masters to thank the spirits and their disciples; it is held in Mường Lay, Điện Biên.
How did Hanoians celebrate Tết from the early 20th century to today? From Hàng Lược flower market and offering trays to ration coupons and the market now.
Vietnamese Tet customs from day 1 to 7: first-footing, New Year greetings, votive paper burning and khai hạ, with their meanings and regional differences.
In the Mekong Delta, bananas are avoided on Tet because 'chuoi' sounds like 'chui', or to plunge. The five-fruit tray instead follows 'Cầu Vừa Đủ Xài'.
Vietnamese Lunar New Year customs: the Kitchen Gods send-off, New Year's Eve rites, first-footing, and lucky money, with the meaning behind each.
Three early 20th century recorders found fortune telling, day selection and mediumship widespread in northern Vietnam, each seeing them differently.
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Is offering the First Full Moon on the 13th or 14th lunar day acceptable, where does the early custom come from, and what should the tray include?
Where the custom of a Lunar New Year opening day comes from, and what people weigh up when picking a date and preparing offerings.
Thổ Công and Thổ Địa guard the land of a Vietnamese home, distinct from the wealth-focused Thần Tài, worshipped as a triad with Thổ Kỳ.
The Si La people live in Mường Tè, Lai Châu, speak a Tibeto-Burman language, worship ancestors, and hold the altar rite, New Year and new rice festivals.
The Giay live mainly in Lào Cai, Hà Giang and Lai Châu, speak a Thai-Kadai language, and keep an altar with three incense bowls.
Tet Nhay (Pút Tồng) is the key Bàn Vương worship ritual of the Red Dao in Lào Cai, tied to migration legends and performed in 11 steps with dances and music.
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Tết Nhảy of the Dao: the Pút tồng rite of the Red Dao in Lào Cai and the dance rite of the Dao Quần Chẹt, with their timing, dances and meaning.
The five precepts of lay Buddhists: no killing, stealing, sexual misconduct, lying or intoxicants, as the Pali suttas state them, and practice in Vietnam.
Hầu đồng is the spirit mediumship ritual at the heart of Đạo Mẫu, believed to channel the Tứ Phủ deities through a medium.
Hầu đồng, also called lên đồng or hầu bóng, is the central ritual of Mother Goddess worship in Vietnam, where a medium incarnates the Four Palaces spirits.
Year-end tạ đất rites are usually held outdoors in the yard, indoors only in cramped homes; offerings vary by region, with no fixed number of chè bowls.