Unique Rain-Praying Ceremony (Tra Hat) of the Khmer Mu People
Explore the Tra Hat rain-praying festival of the Khmer Mu people in Điện Biên: origins, rituals, offerings, and profound agricultural cultural significance.
Tra cứu
Hồ sơ giúp anh chị
Gói của Nhật Nguyệt
Hầu hết tiện ích không cần tài khoản. Hồ sơ để lưu và đọc tiếp.
Chọn ngôn ngữ
Trang này chưa có đủ ba bản ngôn ngữ.
You could try:
Explore the Tra Hat rain-praying festival of the Khmer Mu people in Điện Biên: origins, rituals, offerings, and profound agricultural cultural significance.
Explore the rain praying festival of the Thai people in Northwest Vietnam: origins, rituals, spiritual meanings, and its role in agricultural community life.
The Lô Lô people of Mèo Vạc, Hà Giang reenacted their Rain Prayer and Village Cleansing rituals at the 2024 Lô Lô Cultural Festival.
The rain-praying festival of the Cham people in Bình Thuận is an ancient agricultural ritual held after Cham New Year, seeking blessings for good weather.
The Nho Dong rain praying ceremony of the Cơ Ho Cil people near Lang Biang Mountain asks Yang for favorable weather and abundant harvests.
The Rain Praying Festival in Hưng Yên honours the Four Dharma Goddesses with palanquin processions and the Danh Trang game, a wet-rice farming ritual.
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.
Discover the meaning, rituals, and sacred moments of the Seal Opening Ceremony at Tran Temple in Nam Định, a beautiful cultural tradition of early spring.
Tống ôn, tống gió is a Mekong Delta ritual that sends epidemics and misfortune away by river. It explores how Covid-19 changed these ceremonies.
The Four Dharma Deities at Dau Pagoda in Bắc Ninh blend Indian Buddhism with ancient Vietnamese nature worship of Cloud, Rain, Thunder and Lightning.
Sitting tug of war at Trấn Vũ Temple and bamboo tug of war in Hữu Chấp village are harvest-praying rituals, both UNESCO-listed in 2015.
Vũ Thủy, second of the 24 solar terms, marks damp rain and warming soil after winter. This explains its dates, meaning, and folk customs.
Vietnamese taboo names of ancestors: why giỗ prayers whisper the dead's name, whether children could share a grandparent's name, and where the custom endures.
Kathina, the Khmer Theravada robe offering after the three-month rain retreat, runs from the 16th of the ninth lunar month to the full moon of the tenth.
Đông Sơn bronze drums: their dating, casting techniques, star motifs, Lac birds and frog figures, and what these reveal about ancient Vietnamese beliefs.
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.
Vietnamese folk belief includes ancestor worship, deity worship, Mother Goddess religion, agricultural beliefs, and rituals of many ethnic groups.
Vesak marks the birth of Shakyamuni Buddha, and its date differs between Theravada and Mahayana traditions. The bathing ritual symbolizes inner purification.
Hầu đồng is the spirit mediumship ritual at the heart of Đạo Mẫu, believed to channel the Tứ Phủ deities through a medium.
The friendship bonding ritual of the S'tieng and M'nong in the Central Highlands links two people and their families through shared vows.
The Quan Làng singing ritual in Tay weddings has three stages, Don, Nop and Dua, and is recognized as a national heritage.
The Fire Jumping Festival of the Pà Thẻn people is a sacred shamanic ritual seeking the fire god's protection, with barefoot jumps on glowing embers.
The fire jumping ritual of the Red Dao people in Yên Bái is held during maturity or exorcism ceremonies, with dancing on embers and prayers for peace.
The New Rice Festival of the M'Nong in the Central Highlands thanks the heavens and the rice spirit, with a buffalo sacrifice at its heart.
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.
Tắc Xình is the Sán Chay (Cao Lan) people's dance for the Harvest Prayer Festival, mimicking the whole swidden farming cycle from clearing fields to harvest.
The Gầu Tào Festival of the Hmong in Lào Cai gives thanks once prayers for children are fulfilled, with the Neu pole ritual and khen dancing.
Hà Nam's Đọi Sơn Tich Dien Festival runs from the 5th to the 7th day of the first lunar month, reenacting King Lê Đại Hành's 987 plowing ritual.
The grain bin binding ritual of the Nung people in Bắc Kạn is a longevity celebration within the Ky Yen ceremony, wishing elders long life.
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.
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 Cha Chaih (An Than) ritual of the Giẻ Triêng people sends 7 young men into the forest for chaih charcoal, with vows to spirits and tool forging.
A guide to the Vietnamese housewarming ritual (nhập trạch): the offerings and each step in order, from the auspicious date to moving in.
The Roóng Poọc Festival of the Giáy people in Sa Pa is a spring plowing ritual with the Neu tree, nem con, tug of war and plowing contests.
The steps of bốc mộ cải táng as Phan Kế Bính records them: telling the ancestors, opening the grave, gathering the bones and reburial; current rules.
Southern Khmer weddings feature the betel palm flower cutting ceremony that formalizes the union and the hand-tying ritual, a sacred moment binding two souls.
The Mother Goddess Worship of Tam Phu venerates the Holy Mothers and deities of the universe, guiding people toward a practical life.
Anxiety and ritual seeking track together in observational data, but experiments that induced lost control have not replicated.
A giỗ is not only the eldest son's duty. Younger sons, daughters and daughters-in-law can all hold the rite, depending on family circumstances.
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.
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.
Tiểu tường keeps the lunar date of death in the next year, as Gia lễ does not count leap months; some count a full 12 lunar months, one month earlier.
Hexagram 55, Lei Huo Feng (豐), speaks of great prosperity and success, like the sun at noon, with a warning that once the sun peaks it will decline.
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.