From the folk dance art of the Tày people, in order to serve the entertainment demands of the upper classes in society, the Tày tribes have established The (Xòe dance) teams, consisting of beautiful, charming women with good figures and talent in dancing and singing. Then, during the process of interacting with French mandarins and intellectuals, the Xòe dance art of the Tay people in Tả Chải added elements of French aristocratic dance art - waltzes, at the end of the 19th century, early 20th century. This has become a unique feature, bringing its own breath of Xòe dance of theTày people here. Xòe Dance Art is performed at festivals such as going to the fields, worshiping the forest, new rice, Lunar New Year, Lantern Festival, etc. The places where Xòe dancing is performed are large, flat yards or beaches. Currently, Xòe dancing of the Tày in Tả Chải has 12 melodies, including 6 Xòe melodies accompanied by drums and gongs and 6 Xòe melodies accompanied by trumpets and drums. Xòe dances accompanied by drums and gongs are a combination of stepping, shoulder tilting, back-slapping, stepping, floor stomping, and rice threshing. Xòe dances with musical accompaniment of trumpets and drums are a combination of two-person dance, four-person dance, fish-finding dance, scarf dance, hat dance, and flag dance. Xòe Then is a unique creation when you sing Then with the Tính instrument. On the full moon day of February, this ceremony is held. Lady Then sat in the front to sing, while the troupe danced in the back. Rhythms such as greeting guests, spreading towels (the scarf), spreading fish (pi à), spreading flags (the cờ), spreading gongs (pa nhăm pa), spreading doubles, spreading fours, dancing around, spreading threshing rice (Phặt khẩu), etc. On the basis of traditional Xòe dancing, nowadays, artisans have created new Xòe dances such as Xòe planting beans, Xòe knitting stars, Xòe picking tea, Xoe serving wine, etc. The birth of new Xòe dances makes the Xòe treasure of art is becoming increasingly richer.

Traditionally, the beginning day of the dum singing festival is also the day when the girls of Tong Phuc take off the crow-beak scarves that cover their faces throughout the year. Therefore, the spring dum singing festival is also known as the "Opening Face" festival. During these days, the boys and girls of Tong Phuc (formerly, the three communes of Phuc Le, Pha Le and Lap Le of Tong Phuc) often gather to sing dum at Phuc Le communal house, one of the big communal houses. “Đúm” is “Đám”- a type of folk song of love, metaphors and response sing during the early spring festivals. Each dum singing festival consists of 9 singing steps. First, when meeting each other, there are greeting and appointment songs, congratulatory songs, followed by love songs, riddle songs, poems, invitation songs, love songs, soldier songs, open letter songs, wedding songs... and finally the singing to go home. The performance space is associated with the village festival (January 4-10). Đúm Singing in Thuy Nguyen meets the needs of entertainment and wishes for a prosperous and happy life; is associated with village temple festivals and communal houses in Phuc Le, Pha Le and Lap Le communes, and communes where Dum singing is popular such as: Phuc Le pagoda, Thanh Hoang temple, Ben Do temple/Bach Dang temple (Phuc Le commune); Pha Le temple; Do Le temple (Tam Hung commune). Dum singing can also take place on the road, in the fields... Đúm Singing in Thuy Nguyen meets the needs of entertainment and wishes for a prosperous and happy life; singing has a tight content and the following forms: Single singing, row singing, festival singing. The pitch is a 3-tone scale: low, middle and high (La Re-Mi). The melody consists of two basic lines: Opening/Ending and main, narrow range, correct 5th interval. The tone is correct 4th interval. The lyrics are six-eight and six-eight-song-that-six-eight poetry, "singing" in regular and irregular rhythms. Each singing festival consists of 9 steps, without any strict order. When singing, the losing side will have to leave behind a "token". They have strict rules and regulations on selecting people and performing methods. Đúm Singing in Thuy Nguyen meets the needs of entertainment and wishes for a prosperous and happy life; contributes to shaping the cultural identity of the community, enriching the love for the homeland and country. Dum Singing helps listeners understand the glorious history of the nation, the cultural beauty, customs and practices of the land. With many typical values, Đúm Singing in Thuy Nguyen was included in the List of National Intangible Cultural Heritage in 2018 by the Minister of Culture, Sports and Tourism.

Trần Temple Festival is a "two-term spring-autumn" festival to commemorate ancestors, 14 Trần Dynasty kings and Hưng Đạo King - Trần Quốc Tuấn. In spring, the Trần Temple seal opening ceremony takes place solemnly on the night of January 14 and 15 with 3 rituals: thurify, the procession of seal palanquin and seal opening at the Trần Dynasty's Tiên Temple (Thiên Trường palace). In the past, in the years of the Rat, Horse, Cat, and Rooster, on the full moon day of the first month, Thượng Temple held a Seal Opening ceremony with the participation of seven villages: Vọc, Lốc, Hậu Bồi, Bảo Lộc, Kênh, Bái, Tức Mặc. In front of the temple yard flutters a large flag, in the middle embroidered with the words "East" and "A" combined. The procession from surrounding communal houses and temples to offer incense and sacrifices at Thượng temple. During the opening ceremony, the door of Thiên Trường temple is closed to ensure solemnity. From 11:55 p.m. onwards, the temple will open for people to continue the New Year's ceremony. After the main ceremony, the temple will be opened to people and visitors at the first ceremony of the year. From 5 a.m. on January 15, the organizing committee will hold a seal-disclosing ceremony for people and tourists from all over. In the fall, the Trần Temple festival is held from Full Moon to August 20 with the mindset of "August is the father's death anniversary, March is the mother's death anniversary". The festival is solemnly celebrated, with processions from surrounding communal houses and temples to offer incense and sacrifices at the Thuong temple to worship the 14 Tran kings. The incense offering ceremony had 14 virgin girls carrying 14 flower trays entering the temple with music to offer to 14 kings. The festival has many rich and interesting forms of cultural activities such as cockfighting, five-generation martial arts performance, wrestling, lion dancing, playing card games, praying for overseas Vietnamese, singing adoration, and dancing card games.

Tản Viên Sơn Thánh, also known as Son Tinh, is a saint associated with the legend of fighting against nature and foreign invaders to preserve the country. He is one of the "four immortals" of Vietnamese gods. The Worship of Tản Viên Sơn Thánh covers a large cultural space in the Northern Delta region, of which the most concentrated is the Xu Doai region (the core area is Ba Vi district). The Worship of Tản Viên Sơn Thánh is practiced by the people of Ba Vi district - Hanoi at over 100 relics in the area, typically the relic cluster of Thuong temple, Trung temple, Ha temple (in the area of Ba Vi and Minh Quang communes), Tay Dang communal house (in Tay Dang town), Thuy Phieu communal house (Thuy An commune), Khe Thuong communal house (Son Da commune).... Every year, on the full moon day of the first lunar month, local people organize a festival with rituals and orations recalling the merits of the saint. During the ceremony, the head of the incense (the representative of the people in the area) will read the eulogy recalling the merits of Tản Viên Sơn Thánh in a solemn atmosphere, in which special emphasis is placed on the royal decree with the honorary titles. The festival includes many performances that reflect the traditions of martial arts and the diligence and creativity of the people in their labor, such as lion dance, dragon dance, swing playing, wrestling, cockfighting, boating, duck catching, climbing bridges... These activities all recall the merits of Tản Viên Sơn Thánh in teaching people how to farm and train the army... On the 6th day of the 11th lunar month, Ba Vi district organizes an incense offering ceremony to commemorate the death of Saint Tản Viên. In addition to the usual offerings such as chicken, pig, sticky rice, wine, incense and flowers, each place worshiping Tan Vien Son Thanh in big parties has its own offerings. Among them, the indispensable offering is a pig or chicken with jet-black fur. If the pigs and chickens offered to the Saint have white feathers, the whole village will not have good business that year... The Worship of Tản Viên Sơn Thánh is imbued with humanity, looking back to the origin, expressing the desire to conquer nature and towards a better life of people. The Worship of Tản Viên Sơn Thánh has a particularly important meaning in the spiritual life of the people of Ba Vi district. He is not only the patron saint of the village but is also revered by the people as the First God of Fortune, the Supreme God, and the national hero, the hero of opening the land and controlling the water, the hero who enlightened the culture of our nation since the founding of the country. With its great cultural heritage value, on January 30, 2018, the Worship of Tản Viên Sơn Thánh in Ba Vì was recognized by the Ministry of Culture, Sports and Tourism as a national intangible cultural heritage in Decision No. 266/QD-BVHTTDL.

The Kate Festival of the Cham people is the most important festival of the Cham community in Ninh Thuan, taking place in the 7th month of the Cham calendar every year (around October of the Gregorian calendar). This festival is to commemorate gods such as Po Klaung Garai, Po Rame... and ancestors. The Kate Festival of the Cham people in Ninh Thuan province usually takes place in a large space at the temples and towers: Pô Klong Garai Tower (Do Vinh ward, Phan Rang - Thap Cham city), Pô Rômê Tower (Hau Sanh village, Phuoc Huu commune, Ninh Phuoc district) and Po Inư Nưgar Temple (Huu Duc village, Phuoc Huu commune, Ninh Phuoc district), in order from the temple, tower to the villages and finally to the family, creating a rich and diverse Cham festival flow. The Kate Festival consists of two parts: the ceremony and the festival. The ceremony includes rituals such as: The ritual of receiving clothes from the youngest Raglai brother down from the mountain at 7am; Opening the tower door to invite the gods to attend and enjoy the offerings; The ceremony of bathing the statue of the god; The ceremony of dressing the statue of the god Anguei Khan Aw Kapo; The most important Adaoh Tâm ceremony, starting from 9am - 11am; Kate festival at the temple, tower: The beginning of the Kate festival in Ninh Thuan is the worship ceremony at the temple tower directed by the high priest. The celebrant will play the Kanhi and sing a hymn, offering the gods. After that, the high priest will preside over the statue bathing ceremony performed by some Brahmin priests. The offerings in the Kate festival in Ninh Thuan at the temple tower include: 3 chickens, 1 big goat, 3 loaves of rice cakes, 1 tray of rice with sesame salt, 5 trays of rice with goat meat and soup with fresh fruit. In addition, the offerings also include eggs, wine, sticky rice, betel and areca nuts... After completing the above rituals, people will return to the village and continue other rituals. When the sacred dance in the tower has just ended, the festival outside the tower begins. The Kate festival is similar to the Lunar New Year of the Kinh people. The festival is vibrant with dances, Cham folk songs, Gi Nang drums, Saranai trumpets, brocade weaving performances, pottery making, water carrying competitions, drum beating... Kate festival in villages and families: The worship rituals and the festival part of the Kate festival in Ninh Thuan are held in parallel. Before the festival, villagers will clean the temple together, decorate the village house, and prepare food, drinks, and the yard. According to beliefs, each village will worship a god, but all are village gods. The celebrant - a prestigious person, trusted by the villagers, will represent the people to offer offerings to the gods to pray for good things, luck, and peace. After the Kate Festival in the village, the Cham people will return to their homes to perform the ceremony. The celebrant is the oldest person in the clan. This is the person who will represent the whole family to offer offerings to the ancestors. At this time, all family members are present, dressed neatly and sincerely pray for the ancestors to wish for peace. The Kate Festival expresses the desire for fertility, praying for growth, good crops towards a peaceful and prosperous life. With its great historical and cultural value, the Kate Festival of the Cham people in Ninh Thuan province was recognized as a National Intangible Cultural Heritage by the Ministry of Culture, Sports and Tourism in 2017.

Appeared around the 17th and 18th centuries and went through many stages of development, with periods of prosperity and also decline period. The script includes 4 types: Ancient Tuồng, Royal Tuồng, Folk Tuồng and Comedy Tuồng. The script structure is divided into many acts (normally 3 or 4 acts), and each act has many layers. The topics and ideological of Tuồng Opera are mainly about heroic heroism, human behavior between the common and the private, and between family and Fatherland. Characters include Peach, double, old man, flatterer, general, and goblin; divided into two factions: villains and righteous. Music in Tuồng is a combination of singing and orchestral music. Singing music has basic singing rhythms: talking, male singing, guest singing, rhythmless melodies, and rhythmic melodies. The orchestra includes drums, trumpets, two-stringed harps, and other musical instruments. Tuồng dancing has 10 basic dance movements: oval, corner, wrap, face up, roll; bridge, sign, swing, carry, jump; Dance less, move gently and gracefully. The art of makeup in Tuồng has 3 main colors (white, black, and red) and the "shaping" technique to express the character's image. Rich costumes, suitable for each character. Tuồng stage is conventional and symbolic. Every year, on August 11 - 12, Tuồng troupes organize the death anniversary ceremony, the first day is a vegetarian ceremony, and the next day is a salty ceremony. Craft ancestors are always revered and have many taboos. Previously, Đà Nẵng people also had the custom of Tuồng Fortune Telling. When watching a Tuồng performance, they speculate about their luck and bad luck for the year in any scene. Tuồng Fortune-telling at the beginning of the year is a unique feature of Quảng.

The Linh Sơn Thánh Mẫu Mother Goddess's Birthday Celebrations at Ba Den Mountain is held for 3 days starting from the 4th and ending at noon on the 6th of May (lunar calendar) every year - a major folk festival in Tay Ninh in particular and the Southeast region in general with a harmonious combination of Buddhist and folk rituals. Inside the main hall of Ba Den Mountain Pagoda is the statue of Ba Den with altars of the Four Mountain Gods and the girls and boys standing on both sides. The unique feature of the Linh Sơn Thánh Mẫu Mother Goddess's Birthday Celebrations at Ba Den Mountain is the offering ritual performed by monks accompanied by music, both graceful and solemn, full of convention and sophistication. After the worship ritual is the worship program, folk art performances on the 4th, at Ba Temple take place the following rituals: singing puppetry to invite, singing comedy "Dia Nang", dancing to offer flowers, offering five-color trays, dancing with toys (dancing with jars, dancing with water hyacinths, dancing with lilies...). The most typical and sacred ritual is the Ba bathing ceremony (taking place on the night of May 4). At the Ba Temple, the bathing ritual takes place behind the forbidden palace gate by women. The bathing water is pure water soaked with fragrant flowers (jasmine, roses, lilies, orchids, etc.). After the Ba bathing ritual, thousands of people come to the Ba Temple to receive the Holy Mother's blessings. The 5th is the official Via festival. The most important of these is the "Trinh thap cung" ceremony. During this ritual, people offer 10 offerings to Ba, and monks take turns chanting continuously in front of the Ba altar. The 6th is for worshiping wandering souls, unlucky children, and offering alms to the people, followed by the salt offering ritual. In addition to the ritual, on the evening of the 4th and 5th of the 5th lunar month, many unique art programs and performances took place in the area of Dien Ba and Linh Son Tien Thach Pagoda such as: dragon dance, dragon horse dance, four-lantern dance, shadow singing and special excerpts from Cai Luong about the legend of Linh Son Thanh Mau. The Linh Sơn Thánh Mẫu Mother Goddess's Birthday Celebrations at Ba Den Mountain with bustling and sacred folk art activities has contributed to creating a rich spiritual and cultural life, meeting the spiritual and cultural needs of the people of the South. In 2018, " Linh Sơn Thánh Mẫu Mother Goddess's Birthday Celebrations at Ba Den Mountain " was recognized by the Ministry of Culture, Sports and Tourism and included in the list of National Intangible Cultural Heritage.

Vồng Communal House Festival is a "two-term spring-autumn festival" (January 15 and September 9, 10, 11). The main day of the festival is the full moon day of the first lunar month, held at Đình Vồng relic complex, Song Vân commune, Tân Yên district, Bắc Giang province, to commemorate the merits of Saint Cao Sơn - Qúy Minh and 18 dukes of the Dương family, Mạc dynasty. On the 15th, the Saint's ordained procession is organized to the communal house. At the head of the procession is a person playing a minister. When the procession arrives at the communal house, a ceremony is held. The custom of offering a horse to carry the duke's color to the communal house to worship together is a special ritual. Vồng Communal Horse Sacrifice Ceremony: In the past, during the horse sacrifice ceremony, the knights rode 8 white horses at a leisurely and beautiful trot; Today, the organizing committee prepares 8 horses' heads (woven from bamboo, decorated with colored paper) for 8 young people to wear while running. The sowing ceremony to pray for good fortune is held in front of the communal houseyard. After the ceremony, the referee raised the ball high and commanded the boys with the East and West stripes to start the battle. After the offerings, there is an incense offering ceremony by the people in the village and visitors. The festival has many traditional games, attracting a large number of participants and ancient ones such as wrestling, martial arts dancing, horse racing, archery, crossbow shooting, fighting, cockfighting, kite flying, rice blowing competition, and word running, etc. These are all games that demonstrate the martial spirit and seasonal characteristics of agricultural residents.

Sình ca singing is also known as "Sịnh ca". According to Cao Lan people, "Sịnh, sềnh" means "god, lord". According to folk understanding, "Sình" means "chanting", "ca" means "sing up, intone up". The subject community has a legend about the birth of this type of folk song. This is a male-female response song based on four-syllable four-line poetry and written in Han characters. There are two types of Sình ca singing: Sình ca during the day and Sình ca at night. Sình ca singing during the day is practiced during New Year festivals, funerals, weddings, in the fields, and on streams. Singing at night takes place mainly indoors. The themes of Sình ca are extremely rich and diverse, reflecting the love of homeland, love of men and women, love of family, love of labor, desire for a prosperous, happy, and commanding life, teach us what is good and what is right, etc. The form of Sình ca is a four-line poem (four lines, each line consists of 7 words), transmitted orally from person to person, from previous generation to the next generation. Sình ca singing has melodies such as lullabies, wedding songs, wine invitation songs, calling songs, prelude songs, promise songs, quiz songs, New Year songs, love match songs, etc. Easically, the rhythm and tone of Sình ca singing is gentle, smooth, and deep; The language is simple and close to everyday speech, so listeners can easily understand and absorb it. When singing Sình ca, there are always dances that accompany, supplement, and simulate the content of the song. Some popular dances include shrimp scooping dance, conch dance, harvest-praying dance, farming dance, bird dance, etc.

Bơi Đăm Boat Race Festival (Boat Racing Festival) has existed since ancient times, taking place from the 9th to the 11th of the third lunar month, an activity that depicts the use of the navy to repel the invaders of General Dao Truong during the reign of King Hung (Hung Due Vuong). The Bơi Đăm Boat Race Festival is associated with the communal house festival and the relics including: Tay Dam Temple, Dam Communal House and Trung Tuu Communal House in Tay Tuu Ward (Bac Tu Liem District, Hanoi City). Tay Tuu used to be Dam Village (Ke Dam) with three hamlets: Thuong, Trung and Ha. Tay Dam Temple in the Upper region worships Bach Hac Tam Giang - the person who contributed to repelling foreign invaders to protect Van Lang country during the reign of King Hung. After a period of interruption, in 1994, the traditional Dam Boating Festival was re-organized. The Bơi Đăm Boat Race Festival is held every five years, on even years. The special and unique feature of the traditional Dam swimming festival is the procession of the Saint on land and by water. The festival takes place at a branch of the Nhue River, also known as the Thuy Giang River (Pheo River), which is nearly 1km long and about a hundred meters wide. The racing teams come from local villages. The festival has 6 participating boats, numbered equally among 3 villages. The Thuong village boat has a Crane head, numbered 1 and 4; the Trung village boat has a Dragon head, numbered 2 and 5; the Ha village boat has a Ly head, numbered 3 and 6. Each boat has 25 people participating, including: 01 driver, 01 assistant driver, 10 sailors, 01 gong player, 01 flag waver, 01 water bailer and 18 swimmers. In addition, there is a 7th boat - the Quan boat, whose job is to supervise the race. The race is conducted over 6 laps on the 10th and 11th. The starting point is from the front of the communal house to the temple, about 1km away. Before entering the official race, at the drum signal, the boats take turns sending people to the boat to perform the Saint's ceremony - an indispensable ritual. After completing the rituals, the referee uses flags and loudspeakers to guide the teams to position their boats in order, lining up evenly at the starting point. The boats of the 3 regions are arranged alternately, ready to wait for orders. When the referee's command flag is waved down, the boats begin to swim. On each racing boat, there are people beating the gong and shouting to give more strength to the rowers. In a ready position, the boats simultaneously rush forward, under the command of the Head of the Department. The gong and command sounds in harmony with the unison shouts... creating a bustling, exciting atmosphere like entering a fierce naval battle. The swimming teams put all their strength into the steering wheel and oars, the boats raced like shuttles. On both sides of the Nhue River, crowds of spectators and tourists gathered to witness the rowing competition during the Dam rowing festival. The drums sounded like thunder, continuously, adding strength to cheer and encourage the racing teams. At the end of the competition, the boat with the most first-place finishes received the first prize, the boat with the most second-place finishes received the second prize. The two village boats with the most first-place finishes won the first-place team prize, the two village boats with the most second-place finishes won the second-place team prize. The winning boat also had the honor of carrying the Saint's throne to the Upper Temple, because according to ancient customs, "The Saint walks on foot - returns by water". Therefore, the two boats that won the highest prize will be able to carry the Saint to his palace on the 11th day of the third lunar month. After the boat race, the villagers held a thanksgiving ceremony and then carried the Saint down the boat to his Temple. Bơi Đăm Boat Race Festival is a very ancient ritual, protected and maintained by villagers from generation to generation. Bơi Đăm Village Boat Racing Festival (Tay Tuu) contributes to promoting and strengthening community solidarity, has educational significance towards the origin, and is also a form of physical exercise for local people. Bơi Đăm Swimming is both fun, beautiful, attractive and unique. This is also a traditional cultural sport that competes in intelligence and talent, deserving the top position in traditional festivals throughout the region. With such typical values, in 2018, the Ministry of Culture, Sports and Tourism recognized the traditional Bơi Đăm Boat Race Festival as a National Intangible Cultural Heritage.

Kỳ Yên Peace Begging Festival at Bình Thủy Communal House, Can Tho city, is held twice a year: Thuong Dien (mid-April lunar calendar) and Ha Dien (mid-December lunar calendar). In which, Ky Yen Thuong Dien is the biggest festival of the year at the communal house, held on April 12-15 of the lunar calendar to pray for favorable weather and a good crop. On the 11th, rituals take place to prepare for the festival, including: Opening ceremony of the three-door gate, land worship ceremony, offering to the ancestors, and presenting the birth ceremony. The festival includes the following rituals: Than Nong worship ceremony, Thay Khăn sắc Thần Ceremony, Xay Chau - Dai Boi Ceremony, Chanh Te Ceremony, Son Quan worship ceremony... Early in the morning of the 12th, the Than Nong worship ceremony takes place at the temple to commemorate the God of Agriculture. The offerings are the three animals in the previous day's presentation ceremony, which have been slaughtered and roasted pig, wine, cakes, fruits, incense, and lamps... Next, the first ritual is the ceremony to invite the divine decree to travel by royal palanquin, after which the procession returns to the communal house for the enthronement ceremony. While the divine decree is traveling, families on both sides of the road set up trays of offerings to welcome the god to pray for health, peace, and prosperity. At noon, at 12 o'clock, is the ceremony to change the divine decree's scarf. The celebrant performs the ceremony to ask for a new scarf for the decree. After that, there is the Xay Chau - Dai Boi ceremony at Binh Thuy communal house, in the form of building a semi-literary and semi-martial art, harmoniously and balancedly combining the literary and martial arts of the Xay Chau. Before starting the Xay Chau ceremony, the celebrant performs the ceremony to invite Thanh Hoang to attend and listen to the opera. After that, the Chau drum beats with 360 drumsticks to begin the ceremony. The Xay Chau ceremony represents the meaning of opening the supreme ultimate, harmonizing the two principles, and praying for peace. The Dai Boi ceremony is performed by the actors and actresses in the opera troupe, materializing the Xay Chau ceremony with the image of the characters combined with costumes, dances and lyrics through the rituals: nhat thai (nhut tru), luong nghi, tam tai, tu tuong, ngu hanh in sequence with the number of performers: 1, 2, 3, 4, 5… On the morning of the 13th, there is a ceremony in the main hall. On the morning of the 14th, there is a Tuc yet ceremony to welcome the gods. Special offerings include a shaved pig, 1 cup of blood, 1 cup of hair. After the celebrant reads the Van Te, it is burned. On the morning of the 15th, there is a Chanh Te ceremony, the most important ritual in the temple worship ceremony. This is a ceremony to worship the Gods during the Thuong Dien festival, to thank the Gods, to worship the Ancestors, and to worship the Later Ancestors. The offerings to the Gods are a white pig, a cup of blood and other offerings. After the Chanh Te ceremony is the Ton Vuong ceremony performed by the opera actors of the Ban Te Tu Dinh. Next is the Son Quan worship ceremony at Son Quan temple, also known as Ong Ho temple. In addition to the rituals and performances of traditional opera, Binh Thuy Communal House Festival also organizes activities such as: sticky rice blowing contest, local cuisine performance, traditional opera singing, along with folk games such as: boat racing, tug of war, pot smashing (blindfolded), sack jumping... attracting many participants. The Kỳ Yên Peace Begging Festival at Bình Thủy Communal House with its humanistic rituals is an opportunity to unite the community, people gather to have fun and relax to start the new crop. The Kỳ Yên Peace Begging Festival at Bình Thủy Communal House is an important testament to the history of Vietnamese settlement in this land. The royal decree and the communal house worshiping Thanh Hoang show the recognition of the monarchy in terms of administration and the formation of villages and communes. With its typical value, the Kỳ Yên Peace Begging Festival at Bình Thủy Communal House was included in the List of National Intangible Cultural Heritage by the Ministry of Culture, Sports and Tourism in 2018.

In San Diu language, “soong” means to sing, “co” means to sing. Soong co singing of the San Diu people in Vinh Phuc is a unique folk performance that was born in the labor, production and community life of the San Diu people. Soong co singing is mainly about love dialogue and singing at weddings. Soong co is sung according to a book, with a pre-written score. The singer must know the song book by heart, they quote the lyrics in the book to sing riddles, the person answering also quotes appropriate sentences to sing in response to questions. They sing songs about love couple, nature, praise the loyalty of marital loyalty, praise the merits of grandparents and parents, teach people to live virtuously, humanely, and filially... Traditionally, the custom of singing Soong Co often takes place during the off-season, after harvesting crops in November and December of the lunar calendar, or during festivals, New Year's Eve, weddings, love songs, welcoming friends, brothers... Through actual surveys, the Soong Co of the San Diu people has about 1,000 songs. The language in Soong Co has a rustic origin, using onomatopoeia and ideograms quite richly and attractively. The way of addressing in Soong Co clearly shows the method of performing direct response singing, mainly in the first and second person. The basic characteristics of Soong Co music are expressed in melodies with 4 tones, sometimes 5 or 6 tones; The 4-tone scale is closely related to the 5-tone and 6-tone scales, appearing more often and creating a unique feature in the use of scales and singing rhythms. The rhythm in Soong Co singing is stable in duration, often using 2/4, 4/4 rhythm, sometimes free rhythm. Another outstanding feature in Soong Co music is that the pitch is not too large, the intervals are always successive, the high and low pitches are not high. The sounds a, ư, ơ, ơ, ơ... appearing at the beginning or end of the sentence mainly play the role of momentum notes, making the lyrics performed in an improvisational style, further enriching the musicality. With its typical value, Soong Co of the San Diu people in Lap Thach, Tam Dao, Binh Xuyen districts, Phuc Yen city, Vinh Phuc province was recognized by the Ministry of Culture, Sports and Tourism as a national intangible cultural heritage in 2018.