Overlooking a small perennial spring amidst a wooded hill is the seat of the Sapta Devi, “replica of seven goddesses” under a big rock beside a tree on the slope of the hill. In Lhotsamkha (Southern Bhutanese language), they are regarded as the Sapta Devi – “Seven goddesses” the protecting deity of the village. As per the present elderly village folks, one of the main stone replicas was dug out and was originated at same place, which is regarded as main deity was dug out by the local shaman “Paus”. A few meters below there is a pond of the deity. In the past, people used to collect water from the pond for domestic use. The origin of the identification of the sacred site dates back to the first settlement in 1940sas no villagers exactly know the date when they knew about the deity. According to the folks, herders and people collecting water from the pond used to see images of little girl vanishing into the bushes usually in the morning and evening. Even some people fell ill after they saw the image of the spirit. Upon consulting the shaman, they said that they were possessed by the deity residing above the spring. So, a group of shamans performed rites in the month of May in 1966, and identified the exact location and dug out the stone’s replica of the deity. People say that the stone replica was unearthed by the shamans after they knew about the location. The shamans also fixed a day for the ceremony to be performed during new moon in the month of May every year. The community thereafter started celebrating the day annually and performed the rites on the new moon day in May. Although the people observe the day annually, people visit the seat of the local deity whenever the village is in grip of pandemic or natural calamities. They make offerings of local products, incense and new pieces of different colored clothes. The past practice of killing animals as offering is no more in practice. Instead, Brahmins (one of the Hindhu casts) recite Holy Scriptures to please the goddess. The rice mixed with butter is offered in the sacrificial fire. All the people in the village take part in the ceremony to pray and ward off any disaster or natural calamities in the village.

The festival is held on the 5th and 6th of January at Hào Pagoda, associated with the merits of Buddha Emperor Trần Nhân Tông and three tutelary gods including layman Nguyễn Danh Quang, Nguyễn Danh Nguyên and Lý Đình Khuê. The villagers organized a procession of Saint tablets and offerings from the 5 villages to the pagoda, offering incense and worshiping the Ancestors. In the past, each family had a palanquin to receive communion. Nowadays, it is replaced by procession. The feast is elaborately prepared and presented with many regulations. Early in the morning of the 4th, dragon palanquins carried the conferments from Hào pagoda to Đụn communal house to hold the ceremony. On the 5th, the procession of ordained people returns to the pagoda and continues the ceremony. There are 16 men participating in the sacrificial team, distributed according to zodiac signs. Weeks of worship include offerings of flowers and incense and thanksgiving. On the 6th day, the village takes the conferred ordinations to the temple to worship the three tutelary gods to worship. In the procession, 8 people carrying swords and spears will dance movements according to martial arts positions, reenacting the story of three laymen who fought left and right, commanding soldiers to fight the Mongol invaders. Festival: The unique feature of the Festival is the swimming competition, associated with the anecdote of King Trần Nhân Tông stopping by to visit the pagoda on his way. In particular, the first and second-best swimming teams will participate in duck-catching and rice-cooking competitions on the river. The rice cooking contest took place enthusiastically amid the cheers of the audience: the contestant sat on a boat with a firewood stove cooking rice; Both keep the rice cooking fire and rice cooker safe and prevent other boats from cooking rice by splashing water, however, do not fall directly into the kitchen. The team wins when the stove does not collapse, the rice is cooked first, and it tastes better. The duck-catching game is also unique: the person who catches the duck still has to dive underwater, use their hands to dig out the duck's gizzard, and then hold the gizzard in their mouth before emerging.

Nanyin is one of the oldest music genres in China. It lasts for thousands of years and prevails in Minnan area (including Quanzhou, Xiamen and Zhangzhou, with Quanzhou as its center). Between 4 AD and 13 AD, the musical culture of central China went down to the south. It continuously integrated with the local arts and finally gave birth to the nanyin. The playing modes of nanyin are related with many forms of music and instruments, such as Xianghege (literally “Song of Harmony”) and Qingshangyue (a music genre) popular in the Han and Jin dynasties (B.C. 206-420 A.D.), and Yanyue (a kind of court banquet music) and Daqu (a grand piece) popular in the Tang Dynasty (618 -907). The singing of nanyin follows the Quanzhou dialect since it came out. The musical instruments adopted and only found in nanyin mainly include dongxiao, an end-blown bamboo flute originated from the Wei and Jin Dynasties (220 AD-420 AD) (found in the murals found in No. 6 tomb in Jiayu Pass) and pipa, a kind of crooked-necked and horizontally played instrument widely used in the Tang Dynasty (618-907) (found in the murals at Mogao Grottoes in Dunhuang). Nanyin also adopts some hand percussion instruments described in Yueshu (Book of Music) by Cheng Yang (1068-1128) of the Northern Song Dynasty (960-1127), including clappers (made of five pieces of litchi wood), erxian (a two-stringed plucked instrument), sanxian (a three-stringed plucked instrument), siguan (a kind of pipe), xiangzhan (a kind of small bronze horizontal gong), xiaojiao (a kind of small bronze percussion instrument), sibao (a kind of bamboo clappers), shuangling (double-bell) and biangu (a kind of flat drum). The sculpture of apsarases playing musical instructions in Daxiong Hall and Jietan (the place for monastic vows) of the Kaiyuan Temple reflects the musical culture in the Tang Dynasty. The musical instruments in the sculpture can be found today in the performances of nanyin. The most popular combination of the musical instruments includes pipa, dongxiao, erxian, sanxian and clappers currently. The sounds played by the combination coincide with each other in different orders and give forth the peasant and lingering melodies. The melodies contain fixed alternation system on basis of seven tones in the diatonic scale. The singing and the musical performance in nanyin are very difficult. Both the music and the sound must “be steady, flow smoothly at starting, be deeply moving in the middle and sound strong and round at the end”. The musical notation in nanyin is the inheritance of Chinese ancient musical notation. It uses five Chinese characters of “乂, 工, 六, 思, 一” to represent five musical notes. The signs of pipa zhigupu (music notation) and time-beating are attached beside the characters, including the concerned diction in midst. From the Three Special Melodic Phenomenon in the Instrumental Music of Nanyin published 420 years ago (one special melodic phenomenon is kept in the Cambridge University Library in Britain, and the other two are kept in Sachsen-based state library in Germany) to the various folk manuscripts, it shows that nanyin had widely adopted the accurate musical notation. Nanyin consists of three components, namely, pu (qiyuequ, refers to suites of instrumental music that carry no texts), zhi (taoqu, a kind of suites with lyrics, notation and pipa’s fingering), and qu (sanqu or qingchang, refers to “qu singing”). Nanyin involves legends in different generations, social customs and public feelings, and is very instructive. Among the more than 3,000 existing pieces of works, Qu accounts for 90%. It also contains many famous poems of the Tang and Five dynasties (907-960), including In Memory of A Maiden of Qin (The flute plays) by Li Bai, An Epigraph in Praise of My Humble Home by Liu Yuxi, Sheng Cha Zi (The crescent moon) by Niu Xiji, and Waves Sifting Sand (The rain gurgle outside the curtains) by Li Yu. Some lost plays of nanxi (southern opera) in the Song and Yuan dynasties (1127-1368) such as the Wang Huan, a masterpiece, can be found in nanyin. They are the precious heritages in the history of ancient Chinese musical culture. Nanyin is a common hobby and an important component of life for people in Minnan (south of Fujian). Nanyin is shown in various places such as courtyards, teahouses, squares, stages, halls and chambers, and different occasions including weddings, funerals and festivals by multi-means. As Nanyin is a common hobby and an important component of life for people in Minnan (south of Fujian). Nanyin is shown in various places such as courtyards, teahouses, squares, stages, halls and chambers, and different occasions including weddings, funerals and festivals by multi-means. As Minnan people moved to other areas, nanyin was also brought to Taiwan, Hong Kong, Macao and the Southeast Asia. Wherever there are people from Minnan, there would have nanyin performance. Nanyin is the sound of hometown and motherland in the mind of Minnan people. Nanyin has become indispensable to the people's cultural life. An integral cultural event is composed of the sacrificial activities in spring and autumn, the ceremony for worshiping god of music (Meng Chang, 919-965), the master-disciple ceremony, the mutual visiting ceremony, social events and the nanyin performance. Nanyin is passed down and recreated by the local people in the long history of development. Various operas including puppet shows and Gaojia opera borrow ideas from nanyin. Nanyin lays a firm foundation for the growth of local opera music. Learning the musical and performance elements from local operas, nanyin greatly enriches the expressive force. By the innovation of integrating old tunes and new texts, nanyin advances with the times and meets the needs of environment and history.

China 2009

Phuong Do Communal House used to belong to Phuong Do village, La Dinh commune, Phu Binh district, Thai Nguyen province, now belongs to Xuan Phuong commune, Phu Binh district. Phuong Do Communal House Festival is a festival associated with the worship of the talented general - Duc Thanh Duong Tu Minh - a great general in the Ly dynasty (11th - 12th century), who had the merit of repelling the Song invaders, firmly protecting the northern border of Dai Viet. Phuong Do people worship him as the village's tutelary god at the communal house. Every year, Phuong Do Communal House holds many festivals, notably in January, April, and October (Lunar calendar). The biggest festival of the year is held from October 9 to 11, with a palanquin procession to thank the village's tutelary god for blessing the people with a bountiful harvest and to pray for favorable weather, good crops, and peace for every family. The offerings to the tutelary god are local products, quite rich and diverse. The palanquin procession is organized elaborately. The village carries the Saint from the communal house to the communal house, with 2 palanquins. Each palanquin has 4 people carrying it, called "palanquin legs", one palanquin goes up to the Upper Communal House, one palanquin goes down to the Lower Communal House. The two palanquins go one way and the other way, forming a closed circle, the palanquins meet, the two palanquins greet each other by turning the palanquin once, then lowering it onto the palanquin legs, the mandarins burn incense and ask to welcome the Saint back to the communal house. After the ceremony, the palanquin is carried back to the communal house, when it reaches the communal house gate, the village palanquin comes out to welcome it, the village palanquin goes first, the two Saint palanquins go behind. After the palanquins are placed in place, the Great Sacrifice ceremony takes place solemnly in the communal house yard. The ritual is performed by the head of the incense burner and the elders, virtuous and prestigious people elected by the villagers, called the Chief Priest and the mandarins. The Chief Priest is the one with the main responsibility for the Saint's sacrifice. The sacrificial costumes are according to regulations, the Chief Priest wears a red tunic, the mandarins wear blue tunic, wear shoes, and wear a hat with a strip. When entering the ceremony, spread out 4 mats in a vertical row in front of the altar: The first mat is called the "nghinh thần" mat, to perform the ceremony of welcoming the gods, reading the wishes, the master of ceremonies stands here to make offerings. The second mat is called the "thu tộ" mat, where the master of ceremonies goes up to enjoy the blessings bestowed by the gods. The third mat is called the "phuc vị" mat, or the "chủ tế" mat. The fourth mat is called the "Bồi tế" mat. The ceremony of the tutelary god at Phuong Do communal house bears the shadow of a feudal court activity with solemn and standardized court rituals. After three drum beats, gongs, and jubilant music, the ceremony takes place with all the rituals of the initial offering, the secondary offering, the final offering, and the final offering. Festival activities with folk games: lion dance, offering, wrestling, cockfighting, quan ho singing, chess playing... create a joyful and exciting atmosphere. As a unique, large-scale festival in the region that attracts a large number of participants, the festival still preserves sacred elements and traditional rituals with typical cultural features of the Northern midland region. The festival expresses the people's aspirations for a better life, and educates about the tradition of patriotism and the morality of remembering one's roots when drinking water. In 2018, the Minister of Culture, Sports and Tourism decided to include Phuong Do Communal House Festival in the List of National Intangible Cultural Heritage, the type of Traditional Festival.

Ngu Doi Temple Festival, also known as Doi Temple, is located on the left bank of the Red River in Duy Binh village, Vinh Ninh commune, Vinh Tuong district, Vinh Phuc province. Ngu Doi Temple Festival is held on the full moon day of the first lunar month every year to commemorate Saint Tan Vien, the hero who contributed to the land clearing and flood control since the Hung King founded the country. According to tradition, Ngu Doi Temple Festival is held every 3 years in the years: Ty, Ngo, Mao, Dau, which are the five great festivals taking place in 8 villages of Trung Hung commune; Vien Son commune (Son Tay - Hanoi) and Vinh Ninh commune. On the festival day, the villages organize together: carrying the Saint's palanquin from Va temple in Trung Hung commune to Ngu Doi temple, escorted by bamboo boats, with cheers, gongs, drums and singing. The palanquin procession and ceremony rituals are very typical and unique, such as: The "thu thuy" ceremony in the middle of the Red River. The procession of the “kiệu chóe” with hundreds of pedestrians, accompanied by the sound of drums and gongs, goes to the bank of the Red River, gets on a boat, circles up and down the Red River 3 times, then takes 9 ladles of water from a point where the coolest water source converges, puts them in an ancient jar, and offers them to Ngu Doi Temple, to respectfully perform the “moc duc” ritual - a very important ritual that is reenacted in every main festival day. When the procession of the Three Saints’ palanquin from Va Temple (Son Tay) arrives at the ferry, in Vinh Ninh Commune (Vinh Tuong), the rituals: “Yen vi ritual”, “moc duc ritual”, “Đốn ritual”, “Khai hoan ritual”... are solemnly held at Ngu Doi Temple. In addition, the “Tiến Đốn” ceremony also has a very typical and unique feature of the culture of the Doai region. The offering in the “Tiến Đốn” ceremony is a pig with its hair shaved, its intestines and liver removed, but a tuft of hair on its neck is left, respectfully offered to the Saint. After the "sacrificial" rituals were concluded, the procession of the palanquin back to the palace to be placed at Va Temple (Son Tay) took place very solemnly and respectfully. Besides, there were also folk games, parties... The festival is a convergence of community strength and conveys the aspirations for peace and prosperity of the people in the riverside alluvial land. This is a long-standing, typical, unique and famous festival of the Doai region. Through the festival, the relationship between the communities, especially the communities on both sides of the Left and Right banks of the Red River: Vinh Tuong - Son Tay, is increasingly close. The Ngu Doi Temple Festival was recognized by the Ministry of Culture, Sports and Tourism as a national intangible cultural heritage in 2018.

Tien Cong Temple (also known as Thap Cuu Tien Cong Temple) is located in Cam Thanh Village, Cam La Commune, about 5km from the center of Quang Yen Town, worshiping 17 "Thap That Tien Cong". According to the stele and genealogy, from about 1434 to 1500, there were 17 Tien Cong from Kim Hoa Ward (now Kim Lien Ward), Tho Xuong District, Hoai Duc Prefecture, Thang Long Citadel (Hanoi) and their families following the Red River to the Bach Dang River mouth to find a way to make a living, reclaim land, establish villages and hamlets. These are the people who made the first contributions to the cause of building dykes to reclaim land from the sea and rivers to establish the Ha Nam island area, including Cam La Commune. The Tien Cong Festival (also known as the "Procession" ceremony festival) is a unique festival and is held on a large scale in Quang Yen town. The festival takes place from the 5th to the 7th day of the first lunar month to commemorate the Tien Cong who had the merit of reclaiming and establishing the islands of Ha Nam and Quang Yen. The Tien Cong Festival in the Ha Nam island region (Quang Yen town) has been preserved and promoted by the people for more than 300 years. The festival space takes place in Phong Coc, Phong Hai, Yen Hai wards and Cam La commune. The festival center is at the Tien Cong temple relic (Cam La commune) and at the Tien Cong family temples. From the ancestral shrines, each family and clan brings offerings, welcoming the elderly (80, 90, 100 years old or older) to the Tien Cong temple to worship their ancestors. Representatives of the clans offer offerings and make offerings on the Tien Cong stele. The opening of the Tien Cong Festival is the “Ra cỗ họ” ceremony, also known as the “Lễ tế Tổ” ceremony. The “Ancestor” ceremony is held by the Tien Cong clans on the 4th day of the first lunar month every year. This is the biggest ceremony in the ancestral temples of the year. The “Ra cỗ họ” ceremony is a ceremony to pray for the ancestors and ancestors to bless their grandchildren and children with a prosperous new year; it is a ceremony to send off the ancestors and ancestors in the ancestral temple according to the local people’s fine customs and is also a festival of the clan. After the ancestral ceremony, many cultural activities and folk games are organized such as: wrestling, swinging, cockfighting, human chess, tom diem, dum singing, tug of war, volleyball, building dikes... In particular, the ceremony of the elders building dikes and wrestling opens the festival, creating a joyful and exciting atmosphere. On the 5th day of the first lunar month, the children and grandchildren in the family whose parents have reached the age of longevity prepare to decorate the family yard according to the traditional longevity celebration ceremony. On the 6th of January, families of the same clan and village organize a procession to carry the ancestors in a peach hammock to the Tien Cong temple to worship their ancestors, called the "Rước Thọ" or "Rước Người" ceremony, along with the preparation of offerings and ceremonial objects, costumes, ceremonial music team, and peach hammock palanquins for the procession, which are prepared months before the festival takes place. The most joyful and splendid Tien Cong festival is on the main festival day (the 7th of January) with the most unique "Rước Người" ceremony in the whole country, expressing admiration and honor for the ancestors, imbued with the cultural identity of the residents of the Bach Dang estuary. At noon on the main festival day, the sacrificial group representing the Four Communes organizes the "Tế giã" ceremony, ending the festival. Tien Cong Festival is a traditional cultural beauty that evokes the morality of “When drinking water, remember its source”, “Respect the elderly and live long” and promotes the solidarity of clans and villages, and has become an intangible cultural heritage that has a wide influence on the community and tourists. In 2017, Tien Cong Festival was honored as a National Intangible Cultural Heritage. The annual organization of Tien Cong Festival has become a unique tourism product of Quang Yen town, Quang Ninh province.

Thanh Liet Temple Festival - also known as the mussel procession festival, is a long-standing custom of Thanh Liet village, Hung Lam commune (now hamlet 9, Xuan Lam commune) held on the 6th day of the 2nd lunar month every year. According to the community's concept, the festival is to commemorate the merits of Nguyen Bieu, Princess Lieu Hanh and the water gods who bless the shrimp and fish catching, mussel raking on Lam river. The festival space is a section of Lam river about 2.5 kilometers long, from the river wharf in front of Thanh Liet temple to Phu junction, including rituals such as: ramming ceremony, welcoming ceremony, main ceremony, and chopping ceremony. On the 1st day of the 2nd lunar month, at the temple, the village's ritual committee performs a mediumship ritual to ask for the gods' instructions on organizing the festival. On the morning of the 5th, the ritual committee performs a ritual to ask for permission from the gods to hold the Pho Tro/Moc Duc ceremony. The most special ritual is the water procession. On the morning of the 6th, the Saint's palanquin is carried from the temple to the sandbank and put on a boat. The large boats of the fishing village are arranged in a long row, decorated with flags, flowers, sacrificial objects, and offerings... Leading the procession is the master boat with a decorated altar for the water god, on which the village's elders are carried, followed by the boat carrying the palanquins of the gods. They worship the water god at the junction of the Lam River (Nghe An) and La River (Ha Tinh). The master of ceremonies performs the rituals of worshiping the water god, the river god... typical of the river region. Legend has it that in this ceremony, there is also the ritual of carrying mussels and releasing mussels into the river, so the Thanh Liet Temple Festival has long been called the mussel procession. The ceremony lasts for 2 hours and ends with the procession of the god's palanquin back to the Thanh Liet Temple and the organization of the grand ceremony. The festival has games that are imbued with the identity of the river region such as swimming, prize-winning, diving, rowing, clam-raking, volleyball, tug-of-war, chess, etc. Thanh Liet Temple Festival is imbued with the identity of the river region, is a place to preserve the worship of water gods and reflects the professional thinking of the people in the lower Lam River. With its typical value, Thanh Liet Temple Festival was included in the List of National Intangible Cultural Heritage by the Minister of Culture, Sports and Tourism in 2018.

The Nang Hai Festival of the Tay people in Tien Thanh commune (Phuc Hoa-Cao Bang) is one of the traditional festivals of the Tay people with the wish for a new year of favorable weather, happiness, peace and to commemorate the merits of Princess Tiên Dao of the Mac dynasty. The Nang Hai Festival takes place over many days with many worshiping rituals and ceremonies. The Nang Hai Festival takes place in 3 parts: Hai welcoming ceremony, Hai praying ceremony and Hai seeing-off ceremony. The festival includes the moon welcoming ceremony (inviting Nang Hai - the moon lady down to earth), the farewell ceremony between Mother Moon and the Moon ladies and the farewell ceremony (on the 22nd day of the 3rd lunar month of even years). During the ceremony, the shaman wears a red shirt, a red hat, holds a pipe, shakes the dice and prays as if singing a prayer song in the Tay language right in front of the ancestral altar. Behind him are 14 girls holding paper fans, including: the two girls closest to the shaman sit cross-legged in a circle, symbolizing Nang Hai. The remaining 12 girls wore black indigo shirts and rough cloth shoes, lined up neatly in two rows right behind them, and an old woman called "Dẫn Lady" - who was knowledgeable about customs, sang well, and had a happy and peaceful family. At the beginning of the ceremony, the shaman read the prayer, then the 2 girls held fans and rotated them in a sitting position as if in a trance and sang. This was the ritual to invite the Lady to the mortal world. After the ritual to invite the Lady Hai to the mortal world took place in the house, the shaman led the Lady Hai and the 12 children of the Moon Mother to the village's shrine to report to the village's guardian spirit, praying to welcome the Moon Mother to the mortal world. When finished, the “Dẫn Lady” and the girls went to the outdoor sacrificial hut, where the “Dẫn Lady” and the Buddha performed the ceremony to worship the Moon Mother. The Buddha Dao prayed first, the “Dẫn Lady” sang later, and then the 12 children of the Moon Mother sang in unison following the “Dẫn Lady”. In particular, the harmonious and delicate combination of lyrics and songs with traditional dances of the Tay people in most spiritual activities creates an extremely attractive atmosphere. There are many fan dances used in the Nang Hai Festival such as: Sweeping dance rotating from right to left to start a ritual; Harvest dance; Boat rowing dance, etc. Each type of fan dance has the same rule that the dancer must go three times around the ceremony area. Inviting Mother Moon to the earth is a difficult and arduous journey. Only after singing the invitation for the third time will Mother Moon agree to accept the invitation to come down to earth to help people pray for a good harvest and blessings. After the dances and farewell songs, the boat carries the Moons and offerings to the Moons back to heaven. The festival includes sports activities, folk games, etc. The Nang Hai Festival not only has the meaning of praying for a good harvest, but also reflects the Tay people's custom of worshipping Mother, which was created from daily life and production, reflecting the thoughts and aspirations of the working people for a better life. The Nang Hai Festival is an indispensable part of the Tay people's culture in Tien Thanh commune, and is also a highlight in the cultural heritage of Cao Bang province. With such unique and special values, the Nang Hai Festival was recognized by the Ministry of Culture, Sports and Tourism as a National Intangible Cultural Heritage in 2017.

Trường Yên Festival is also known as Tràng An Festival, Hoa Lư Festival, held on the 10th day of the third lunar month, to commemorate King Đinh Tiên Hoàng's efforts to quell the rebellion of 12 Warlords, establish the country, and efforts to defeat foreign invaders of King Lê Đại Hành. The ceremony includes rituals: temple opening ceremony (King Đinh temple, King Lê temple), water procession ceremony (in the middle of Hoàng Long river), incense offering ceremony (King Đinh temple, King Lê temple), fire procession (procession from Đinh Tiên Hoàng temple in Gia Phương commune, Gia Viễn district to King Đinh temple in Trường Yên commune), Mộc Dục ceremony (using water from the Hoàng Long River in the water procession ceremony), offering ceremony (three students - buffalo, goats, and pigs), palanquin processions (pavilions and temples worshiping generals of the Đinh and Lê dynasties carrying palanquins to worship the king), sacrificial ceremonies (nine song offerings and female mandarin offerings) and flower lantern festivals (monks and Buddhas). Prince releases lanterns on Sào Khê River, praying for peace and prosperity. The festival has interesting folk games such as reed chess exercises, boat racing, stick dancing, human chess, word formation, shuttlecock throwing, cheo singing competitions, wrestling, cursive script writing, gong performances, stilt walking, array fighting, crossbow shooting, etc. Among them, the performances "Reed Flag Exercise" and "Thái Bình Scrabble" are the most special, recreating the childhood and illustrious career of Emperor Đinh Tiên.

The ceremony is usually held by the tribes that have soldiers in the ancient Paracels on the occasion of their "marriage service", around March 15-16. They made 5 models of boats, sacrifices, tablets of soldiers and gods who ruled the sea. The village communal house sanctuaries held the sacrifice ceremony the night before and the ceremony to pray for the spirits of the soldiers of the Hoang Sa team. The ceremony is held in the courtyard of the communal house and is performed by the clans and the shaman. 05 models of fishing boats placed in front of 3 altars. After the shaman performs the rituals of catching the exorcism seal, the blessing is a ritual reading. Then, they performed the ritual of releasing the sacrificial boat into the sea. During the ceremony, there is a festival of lanterns, boi singing, lion dance, procession and traditional boat racing festival.

The Trò Ngô Festival of Giàng Village is held every two years, on the 10th day of the first lunar month, to review the tradition of fighting foreign invaders, the merits of establishing villages, establishing villages, and protecting the people of the two Supreme Gods Thanh Lãng Cao Diệu Địch Cát and Mr. Vũ Lôi District Duke. About a month before the festival, the people prepare for the organization, assign specific tasks to everyone and must complete them before January 9. Early in the morning of the 10th, the members of the troupe perform the vegetarian ceremony the day before and 8 male soldiers play the role of General Kim Cuong along with many people attend the festival with flags, gongs, drums, trumpets, and cymbals to Son Loc pagoda and Vu Loi District Duke's Temple to perform the ceremony and welcome the Saints to attend the festival. The festival takes place with the rituals of carrying the throne and worshiping the gods. To perform the rituals, the village elects a regular Oan mandarin to be on duty next to the thrones at the Ban Điện to light incense, offer tea, wine, and flowers to the gods. The ceremony leader kneels to perform the ritual, on both sides are 8 sacrificial officials standing in two rows to perform the rituals of offering tea and wine. Sitting behind the sacrificial officials are the first Lenh, the second Lenh, the head of the Huong, and the second Ban of 12 clans. The people in the area and visitors from all over come to offer sacrifices, burn incense, and pray for a happy and lucky new year. After the Ban Tế finishes the rituals, the people participate and enjoy the games, art performances, and unique folk performances such as: The Dậm dance - this is the first performance in the festival. The tribute performance - a performance depicting the scene of the Ngô Dynasty sending a delegation of envoys to the South to pay tribute to ask for peace. The performance of the Scholar - Farmer - Worker - Merchant. Thunder - lightning - rain performance to pray for "good rain, favorable wind and rain for the villagers to do farming and farming". Performance of wet rice farming. Performance of mulberry farming and silkworm raising. In addition to the performances, the community also organizes other folk games and performances such as swinging, Chèo singing. On January 11, 24 flags of 12 clans are lowered. The handover ceremony between the old Cai đám and the new Cai đám takes place with the participation of the old Cai đám, new Cai đám, Lềnh cả, Hương trưởng, Bàn nhì of the 12 clans and the village elders at the festival's gate. After completing the handover, Lềnh cả, Lềnh hai, 24 Hương trưởng, Bàn nhì, monks, trumpet troupes, old and new Cai đám and the young men carry the thrones and trays of offerings from the festival's gate back to Son Loc pagoda and Vu Loi District Duke's Temple. The festival ends with a communal meal at Son Loc pagoda, any family that does not attend will also receive a share of the saint's blessings. The Trò Ngô Festival of Giàng Village recreates the tradition of fighting against foreign invaders, the merit of establishing villages and hamlets, and protecting the lives of the people. The festival demonstrates folk knowledge related to praying for crops, demonstrating the strong relationship among clans, community cohesion, and contributing to educating generations towards the roots of the nation. With its typical value, the Trò Ngô Festival of Giàng Village was included in the List of National Intangible Cultural Heritage by the Ministry of Culture, Sports and Tourism in 2017.

Chiêu Trưng Temple Festival is one of the four most famous temples in Nghe An ("Cờn Temple, Quả Temple, Bạch Mã Temple, Chiêu Trưng"), located on Long Ngâm Mountain, in Thach Ban Commune, Thach Ha District, Ha Tinh Province. Chiêu Trưng Temple in Ha Tinh consists of 3 buildings (Hạ Temple, Trung Điện Temple, Thượng Điện Temple) and a mausoleum. The Thượng Điện area has a plaque issued by King Le Thanh Tong: "Nam Thiên Tuấn Vọng". In the middle of the Thuong Dien is a statue of Chiêu Trưng Dai Vuong Le Khoi made of painted wood, bearing a solemn appearance. Chieu Trung is a very sacred temple, established to worship General Le Khoi - son of Le Tru, second brother of Le Loi. Le Khoi's posthumous name is Vo Muc, from Lam Son village, Tho Xuan district, Thanh Hoa province. In 1446, Le Khoi led his army to quell the rebellion. Wherever his army went, they won, but on the way back, he fell seriously ill and died at the foot of Long Ngam Mountain, in Dinh Ban Commune. In 1487, Le Khoi was awarded the title of Chieu Trung Dai Vuong by King Le Thanh Tong. To commemorate the great contributions of Chieu Trung Dai Vuong Le Khoi, the two districts of Thach Ha and Loc Ha coordinated to organize his death anniversary with many traditional cultural and sports activities. The Chiêu Trưng Temple Festival is held to commemorate the contributions of King Le Khoi and pray for favorable weather, calm winds, calm seas, and good crops. The Chiêu Trưng - Le Khoi Temple Festival is held annually, attracting a large number of visitors from all over the country. Before the main ceremony at Le Khoi Temple, the local people at the temples of Thach Kim, Mai Phu, Thach Ban, Thach Hai, and Thach Tri communes solemnly organized palanquin processions, royal decrees, and sacrificial objects to celebrate the death anniversary of the famous general Le Khoi. The processions were led by two exemplary elders. During the festival, the palanquin processions were elaborately prepared, with each procession having more than 100 people. The procession also includes a group of musical instruments, umbrellas, flags, sacrificial objects, etc. The procession by boat usually has 5-7 boats/group. Boats of neighboring villagers and fishermen from other places often go in and out of Cua Sot and the dragon boat racing group also join the procession. The festival takes place in 4 communes: Thach Ban, Thach Hai (Thach Ha district) and Mai Phu, Thach Kim (Loc Ha district), from the 1st to the 3rd of the 5th lunar month. The ceremony includes: opening ceremony, palanquin procession, sacrificial ceremony and death anniversary ceremony, dragon boat procession. In which, the opening ceremony took place on the morning of the 1st of the 5th lunar month at the main temple of Chiêu Trưng Dai Vuong Le Khoi and from the temples of Le Khoi in the communes to the main temple. The procession of royal decrees and sacrificial objects from the temples to the main temple on the top of Long Ngam mountain. After the dragon boat procession on the Cua Sot River, representatives of the two districts held a ceremony at the main temple to commemorate and pay tribute to the great general Le Khoi and pray for national peace and prosperity. The festival includes many practical and meaningful cultural, artistic and sports activities imbued with the traditional flavor of the locality such as: walking on stilts, playing chess, flying kites, boat racing, volleyball... Through the festival, fishermen pray for favorable weather and wind, protection for each fishing trip to have a good catch, and a full boat of seafood. This is also an opportunity for Ha Tinh to promote and introduce the tourism potential in the area, contributing to attracting domestic and foreign tourists to visit. In 2017, the Chiêu Trưng Dai Vuong Le Khoi Temple Festival was included in the list of national intangible cultural heritage by the Ministry of Culture, Sports and Tourism.