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Archival data from the United States by Sales, published in 1973, recorded that interest in astrology in the press rose during periods with many threats, and the study by Lillqvist and Lindeman recorded that interest in astrology correlates with the number of personal crises. This is correlational evidence at level B, it cannot establish a causal relationship, and it cannot be extrapolated directly to young Vietnamese people.
From the article “Does Learning Astrology Make People More Certain About Themselves? Astrology as Self-Affirmation in Times of Crisis”
Young people turn to fortune telling, tarot or astrology amid study and work pressure and uncertainty about the future, not from full belief in the occult.
After a relationship crisis, young people often turn to Tarot not just for a prediction, but for a safe place to ask questions and name what they feel.
Astrology students in a small 1998 study grew more certain about themselves, while psychology and German students did not.
What a situationship is, the signs that reveal one, why young people bring it to tarot readings, and how to ask the other person directly for clarity.
The 18-year-old coming-of-age ceremony marks the move from school years to adult duties, with a gratitude ritual at its heart that expresses filial piety.
The "ngu mai" custom of the Tho people in Nghệ An lets young men and women talk overnight at festivals, strictly governed by customary law before marriage.
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.
The Áp Hô Pang hair washing ritual of the White Thai in Quỳnh Nhai, Sơn La, tied to the Nàng Han legend, cleanses the old year and welcomes new fortune.
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.
Ba Na weddings in Gia Lai feature alternating residence between both families and a wedding night spent awake keeping the flame alive.
The Tay new rice festival on the 10th day of the tenth lunar month in Thái Nguyên includes family offerings and a village ceremony.
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.
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 Thái of Vietnam's Northwest follow animist beliefs with guardian spirits and hold the Xên Bản Xên Mường rites and Hạn Khuống festival.
The Cham people (Chàm) speak a Malayo-Polynesian language and live mainly in Ninh Thuận, Bình Thuận and southern provinces, with the Katê festival.
Cơ Tu weddings follow a strict process from the Ganoo proposal to the Zum ceremony, with buffalo dowries, lyrical chanting and communal dancing.
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.
The Rơ Măm people belong to the Mon-Khmer language group and live mainly in Kon Tum. Learn about their language, worship customs and main festivals.
The Brau are one of Vietnam's 54 ethnic groups, living mainly in Kon Tum. This article covers their language, worship customs, festivals and cultural life.
The Tria Lua seed planting festival of the Bru-Van Kieu people in Quảng Bình thanks the rice god and prays for a bountiful harvest before the planting season.
Vietnamese life-cycle rituals mark birth, coming of age, marriage, death and remembrance, with ceremonies shared by many ethnic groups.
The Lự people speak a Tày-Thái language and live mainly in Lai Châu, with worship customs and festivals tied to their own calendar.
The wedding customs of the Black Thai in Sơn La include free courtship, a trial groom service, and the Tằng cẩu hair-bunning rite.
Explore the rain praying festival of the Thai people in Northwest Vietnam: origins, rituals, spiritual meanings, and its role in agricultural community life.
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 La Ha people live in Yên Bái and Sơn La, with a 2019 population of 10,157. Their housing, marriage and worship customs are covered here.
Theravada Buddhism sits at the center of Khmer Krom spiritual life, with the village pagoda and major festivals such as Chôl Chnăm Thmây and Ok Om Bok.
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