The Cúng Mụ Rite and the Belief in the 12 Midwife Goddesses
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.
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Hồ sơ giúp anh chị
Gói của Nhật Nguyệt
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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.
The full-month ceremony falls one lunar month after birth; by custom boys hold it one day earlier, girls two. How to count it, an example, and offerings.
A step-by-step guide to preparing offerings and arranging full-month and first-birthday trays for your baby, plus the prayer and regional notes.
Explore the Tra Hat rain-praying festival of the Khmer Mu people in Điện Biên: origins, rituals, offerings, and profound agricultural cultural significance.
The Khơ Mú speak a Mon-Khmer language and live in Yên Bái, Sơn La, Lai Châu, Thanh Hóa and Nghệ An, worshipping five spirits.
Tuổi mụ is the Vietnamese lunar way of counting age: current year minus birth year, plus one, and folk calculations use this number.
Cung Mệnh (命宮, Mệnh Palace) is the primary palace in a Tử Vi chart, reflecting character, temperament, inner nature, and potential life direction.
Cung Phi is the Eight Trigrams (Ba Zhai) palace assigned to a person by birth year and gender, used to find East Four Life or West Four Life in feng shui.
Cung Mọc, or the Rising Sign, is the zodiac sign on the eastern horizon at birth. It shapes first impressions and outward persona.
Cung Thân is a special palace in Vietnamese Tử Vi astrology, placed by birth month and hour rather than fixed, reflecting inner tendencies and later life.
The Moon sign is the zodiac sign the Moon occupied at a person's birth, reflecting their inner world, emotions, and subconscious.
Cung Hoàng Đạo is one of twelve equal divisions of the ecliptic, each tied to a constellation and used in Western astrology for personality, love and career.
The Khơ Mú new rice celebration in Than Uyên, Lai Châu gives thanks to ancestors and the land spirit after harvest, with singing to welcome the new rice.
Couple age matching has three main methods: earthly branch, nạp âm and cung phi, which often disagree. With a worked example and what old books say.
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.
Giáp cung in Tử Vi: why Kình Đà always flank Lộc Tồn, when Tả Hữu and Xương Khúc can flank Mệnh, and how Tử Vi Đẩu Số toàn thư ranks each case.
Do astrologers matching charts to unknown people beat chance? Double-blind tests, Carlson 1985 to Hartmann 2006, found they did not.
Cúng giỗ vọng and gửi giỗ: per Toan Ánh, those far from home send offerings to the head of the family and also make an offering from afar.
The nine palaces are the nine cells of the Luo Shu, a 3x3 square whose every line totals 15, and the grid used by Huyền Không and Kỳ Môn.
Cúng đất in Huế is held in the second and eighth lunar months, with three offering trays to thank the land deity and remember the former Chăm owners.
Thai Nguyên is derived from the month pillar, Thai Tuc from the day pillar, and Menh Cung from the month and hour branches.
Cúng tất niên is the year-end offering that thanks the ancestors and sees off the old year: the day, the trays of three regions, the prayer and its meaning.
How the Phi Tinh school reads Hóa Kỵ in Tử Vi: Kỵ nhập, Kỵ xung, Lộc and Kỵ in one palace, and stacked Kỵ, following Từ Tăng Sinh's book.
Many families burn a little votive paper after the year-end offering; the hóa vàng send-off comes on Tet days 3 to 7. The tray can go indoors or outdoors.
A step-by-step guide to shop and company opening ceremony offerings, from preparing the tray to the ritual sequence, with safety notes.
A guide to the Vietnamese groundbreaking ceremony: choosing an auspicious date, preparing offerings, and the ritual steps.
How the five Tử Bình source texts differ: Uyên Hải Tử Bình, Tam Mệnh Thông Hội, Trích Thiên Tủy, Cùng Thông Bảo Giám and Tử Bình Chân Thuyên compared.
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.
An afternoon opening ceremony is fine: almanacs judge the day first, and every day has at least one hoàng đạo hour between 1 PM and 7 PM.
The rain-praying ceremony of the E De people in Buôn Ma Thuột asks the spirits for favorable weather, led by a village elder or shaman.
Lạng Sơn's Kỳ Cùng and Tả Phủ Temple Festivals run from the 22nd to the 27th of the first lunar month, when the Quan Lon Tuần Tranh palanquin returns.
What does a giỗ require? Offerings, the offering tray, the prayer text and the order of the day, drawn from Vietnamese historical sources.
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.
Dinh Cậu Phú Quốc Festival falls on the 15th and 16th of the 10th lunar month, with Nghinh Cậu, Yết Cậu and Chinh Te rituals honouring Chúa Ngọc Nương Nương.
In Đắk Lắk, the Ede coming-of-age ceremony removes a boy's kông bracelets at 17, marking his adulthood and right to join community affairs.
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.
The 100-day memorial does not require an upturned rice bowl and egg: Phan Kế Bính lists them for giỗ feasts, not for the tốt khốc rite.
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.
Thanh Minh is when descendants clean ancestral graves and offer rituals. This guide covers offerings, step-by-step procedures, prayers, and safety notes.
H'Mong wedding customs form a complex chain of rituals led by a matchmaker, from the proposal to multi-day ceremonies with ritual songs and symbolic gifts.
The Pơ Thi grave-leaving ceremony of the Gia Rai marks the end of the bond between the living and the dead, with tomb-house statues rich in culture.
Red Dao weddings in Tả Phìn, Sa Pa, have the bride walk to the groom's house alone, with days of rituals and a horn and drum team.