Kharphu (The White God Ritual) is celebrated every year on fourth month of Bhutanese calendar. Though meaning of Kharphu cannot be stated clearly but village older bearer believes Kharphu means “white god ritual” where no animal sacrifices are made. There are two types of Kharphu namely Gudpa (Extended) and Chunku (Abridged) which are observed consecutively every year. During a larger kharphu, dish called pan is prepared and served, and is observed for 3 days, while in smaller Kharphu pan (Wild betel leave fried) serving is skipped and is observed for two days. The origin of Kharphu and its story is has been transmitted verbally from generation to generation. Ex.Tshogpa Lhalungla is a descendent of one of the host family, he shared that as per the story he received from the older people of village that when the people settled in Chali as per their karmic action, during those days no matter how much they work, the grains and cereals were not enough to feed their family, food they eat didn’t contain nutrition, cloth they wear don’t provide the warmth, even they can’t sleep soundly. Then people gathered to discuss over it. During meeting one the villager pointed out that we don’t have a god to guide and protect us, and this may be the reason we have been suffering. Then all the villagers agreed that then need a god. Among them there was a man named Sherub, who is farsighted, knowledgeable and reliable man. Then villagers insisted him to go and receive god. He denied, saying he is incapable for this task. He said this task can be only accomplished by Gomchen phawang (Bat). Then sherub went in all the direction in search of bat but met with gods of four directions but couldn’t find bat. Then one of the god from four direction prophesied that bet is inside their village only, inside a cave call Asi-kaure draphy (cave) which shadow falls in water and water splashes on the walls of cave. And this place is believed to be located at the bottom of Kongla bra (Kongla cliff) at the end of Chali and still there are many bats in it. Bat was brought to the village and at first, bat also denied the villagers request but towards end of the day bat accepted but he said gift has to be taken for sons and daughters of god. For sons they arranged three armful of arrows and for daughters three Urka (Lether sack) full of Bakur (square shaped bamboo container). Then, bat made his journey towards north. After a long journey bat reached Tsampa, place believed to be located in Tibet, where god Gung-Lha-Lhapsang Gyelpo resides. Finally he could meet the god and shared his reason for visit. God criticize him about his face, legs and wings, so, he can return him alone, but he changed every criticism in positive way by saying “my rat like face is to sing a song for god father and mother, my skinny leg is to perform dance in front of god father and mother, my lathery wings is to fan your god father and mother. Bad couldn’t send back with all the means and strategies of god, finally promised to send one of his children. Gunglha lhapsang Gelpo has four daughter and four sons. He told to send one the daughter to god mother and she said to god to send one of his son. God father and mother had a very hot discussion over it. And they decided to roll a die, and god father lose the game and had to send his son along with bat to bless Chalipas (Residents of Chali). Here at Chali goat was received by Sherub along with the villagers. Since then Sherub was known as Bonpo pa Sherub, since it was a Bon Lha (God of Bon religion).And his descendent has to perform Bonpo Wanboo (Shaman). And Bonpodpa Sherub became host along with another rich household. And currently there is four household descendent holding as host during Kharphu. But, with passing time and generation Bonpodpa Sherub’s descendent couldn’t shoulder the responsibilities of Wanbu and is appointed one of the interested and capable people from their village. There is no as such rule to appoint Wanbu. There is unique lyric and tune from journey of god’s son of including all the places where till Chali, different household visiting household lyrics and blessing, farewell lyric and unique tones.

Just like any other communities, the livelihood of Lhops also started with hunting and gathering activities. In the past, Lhops gathered wild edible plants like Burr (Kochu or Colocasia) or Lohbol (Tapoica), and hunted as well as fished. With the recent developments in the community, Lhops have adopted agriculture as their source of food and nutrition, and with the passage of time, agriculture has become a way of life for subsistence and commercial means.

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.

Trịnh Xuyên communal house festival is held from the 9th to the 12th of the second lunar month every year, to commemorate the merits of General Vũ Đức Phong - the man who participated in the battle against Chiêm Thành during the Trần dynasty. Since last year, the village has sent a family to grow sticky rice on the village's public fields and raise a pig. Pigs are raised in cages and eat clean food. On the day of the festival, the village will use steamed sticky rice to pound round sticky cakes and slaughter pigs to pound sausages as offerings to the Saint. The opening ceremony is the Ngọc Lộ procession. The dragon lion dance team, flag teams, drum teams, incense plans, flag carrying teams, Bát Bửu teams, twin horses, float carrying teams with parasols and canopies, and representatives of the people and government make up the procession. For the ritual, Ngọc Lộ was led in a procession from the temple to the common house in Trịnh Xuyên. It is usual to walk through the palanquin in the hopes that the Saint may grant good health and fortune to the sick, old, and children. The offerings to the Saints include two parts: a vegetarian offering and a salt offering. The fasting ceremony includes fruits, cakes, and oats, which are offered by representatives of the hamlets wearing heads. The salty ceremony includes pork, sticky rice, rice cakes, wine, gold coins, incense, and betel and areca nuts. The custom of raising "Mr. Pig" in a cage, drinking clean water, and eating clean food. On the day of the festival, the villagers slaughter the pig, pound the meat and offer it to the Saint; Planting sticky rice in village fields to get sticky rice for sticky rice and pounding sticky rice cakes to worship the Saints. Many folk games are organized within the framework of the Festival such as: going on a bridge, human chess, blindfolded hitting pots, etc, and especially clay cannon competitions. Teams compete in 4 rooms, each 45 minutes.

According to legend, Binh Da village is where Lac Long Quan took his children to build an inheritance. Noi Temple is the place to worship Duc To Lac Long Quan and Linh Lang Dai Vuong, who made merit to the villagers. To pay tribute to the two saints, the people of Binh Da take the sainthood day of Linh Lang Dai Vuong (February 26 of the lunar calendar) as the opening day of the festival and Lac Long Quan's sainthood day (March 6 of the lunar calendar) as the main festival. Binh Da village festival takes place at both Noi and Ngoai communal houses to commemorate and pay tribute to the two tutelary emperors of the village. On the main death anniversary of the two saints: February 26 and March 6 of the lunar calendar, there is a ceremony to offer two special offerings: offering cows to Duong Canh Thanh Hoang Linh Lang Dai Vuong and offering vegetarian cakes to Duc Quoc To Lac Long Quan.

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.

Pasembor or Pasembur is also known as Malaysian Indian Salad. This dish is a mixture of cucumber slices, onion, potato, bean curd, bean sprout, dried shrimp, crab fried in spices and fried squid, served with sweet and spicy peanut gravy. The gravy is akin to the gravy of the gado-gado (mixed vegetable salad) dish or satay (grilled meat in a skewer). This dish is normally taken in the afternoon as a vegetarian diet if not mixed with seafood. Traditionally, the Tamil Muslim pasembor seller turns his motorcycle as a kiosk for the preparation and selling of this dish. Nowadays, the seller moves about using a small lorry.

Bảo Hà Temple Festival is held in the 7th lunar month to commemorate the merits of the National Guard Hoàng Bảy - who fought the enemy and protected the country's borders at the end of the Lê Dynasty (1740 - 1786). The vegetarian offering in the festival always has seven types of fruit, with the number 7 corresponding to the name of Hoàng Bảy. In particular, the offerings to him must have three types of animals (the three-birth offering) that are carefully selected. That is a large, strong male buffalo, a large, strong bull, and a large, strong male pig. In addition to the above offerings, the Bảo Hà Temple Festival cannot lack the custom of "Tiến Mã" (offering horses) in the worship ceremonies. The horse offering ritual includes seven horses of seven colors. In the festival, the solemn palanquin procession with ritualistic characteristics is also indispensable. Chầu Văn singing, mediumship ritual... are performed in the palanquin procession, making the festival more sacred. The ceremonies were solemnly held, with fun activities and folk games such as tug of war, stick pushing, and chess also taking place enthusiastically.

Nowadays, almost everyone misunderstands that Chol Mlub, which is a traditional rite of passage for Cambodian women has disappeared, and even the purpose of the ceremony is also somewhat confused, because it is understood that women during rite of passage learn to be housewives, mainly to lighten the skin or whiten the skin, learn female law, learn the five precepts, the eight precepts until the ten precepts and sew embroidery. The fields of housing and education mentioned above belong to women, but that does not mean that woman has to learn while she is in the rite of passage. She can know before or after. The main purpose of the "Rite of Passage" is to be ready to be a man's wife in the future (ready to have a husband). Traditionally, every family always wants their sons and daughters to live as adults with honor in society. For sons to be ordinated as monks to show gratitude towards parents while daughters to enter the rite of passage to show gratitude toward mother. These factors motivate families with daughters to have at least one of their siblings to be in rite of passage. If you make the eldest daughter, youngers daughters will be accompanied, so when they reach puberty too, there is no need to organize a rite of passage, which saves the cost of the family. In fact, parents love and want their children to do the same. With this in mind, some locals still implement and practice rite of passage tradition, even in modern society. According to previous research, the villages and districts that still practice this tradition are in Boeung Preav commune, Sre Ambel commune, Dong Peng commune, Sre Ambel district, Koh Kong province, Tumnup commune, Taing Krasang commune, Batheay district, Kampong Cham province, Kien Sangke commune, Sot Nikum district, Siem Reap province. Rite of passage is women’s most important subject that they have to learn and there are many stages of the rite. The first stage is to prepare themselves for "first menstruation" that will last for 2 to 3 days, a ceremony called "Sen Chhol", will be commemorated to inform the ancestors about the rite of passage of their daughter. The second stage is the period of "Staying in the rite of passage”, women will be obligated to be on a proper diet such as eating vegetarian food, no sunlight exposure as well as other tasks that must be done every day for an average of 1 month, 3 months, 6 months or There are also 9 months. The third stage is "Leaving rite of passage" it is the last stage but there are many more tasks to be completed, the ceremony has to be held similar to a wedding ceremony (one night and two days). The symbolism of the work in the first stage is compared to "sperm" that propel in the mother's womb. Second stage is compared to a baby in the womb ready to be born. Stage 3 is compared to a mother is "having a contraction" waiting for the birth of a baby to come out of the womb. The whole ceremony is quite similar to a wedding; it is somehow called a single wedding or sometimes there is an escort who represent the husband. These are the wedding trials which women have to experience before a real one that take place in the future. The rite of passage that prepare women to get ready to be a wife has a tough discipline than men. Women are secluded in a room whereas men are in pagoda, focusing on the study but they are free to chat or meet people on holy days. The pagoda area for the venerable symbolizes the mother's womb and during a monkhood, men seems to be more relaxed than women, there is sunlight all over the large courtyard, but during rainy season, the monks are not allowed to leave the pagoda. In order to study dharma and other subjects for one year (equal to one Vorsa), which is equivalent to one quarter, the monks rushed to study only dharma (literature). But if monks want to continue to study for many years, they can learn more skills such as lime carpenter, carpenter, and sculptor. After leaving monkhood, they will be able to earn money with their skills and start a family. Beside, studying in pagoda monks also follow a strict diet which they can eat only two meals a day which is morning and noon (fish-meat) and in the evening only tea, milk only. For women, when they are in the rite of passage, they do not leave the room or outside the house, generally speaking, no sun exposure except at night when they shower or use toilet, because a dark sky represents mother’s womb, and the daughter in the rite of passage represents the baby in the mother's womb. That's why they try to keep the baby in the womb out of the sun until it is born. If the mother expose with sun, baby will pre-maturely born, it will definitely be worse for the baby. Strictly speaking, two-course meal like the monks, but a vegetarian dish without meat, such as porridge or rice with salt, soy, cucumber, sesame, ripe coconut, ripe banana, ripe mango, watermelon. Some foods are avoided such as bacon fat or fish sauce. At this point, it is not considered that rite of passage is when women learn to be housewife, because they don’t eat or anything. In fact, a woman knows how to cook before she enters the rite, and so does sewing, embroidering, and sweeping the house, these skills are important for women when they have husbands. The study of the five precepts, the three precepts, or the ten precepts deeply, is not seen at all, that is, only the chanting of the Dharma of worshiping God (Vantea Preah) every morning and evening. Some of the work women do while in the rite of passage are just to get rid of boredom. Others say that they Chol Mlub to exfoliate their skin complexion, because they have not been applied makeup or any powder, only wearing a long sleeves shirt to cover her body and staying in a mosquito net. Wearing a multi-layered shirt is not just for the sake of a bright skin, it represents a baby in a mother's womb covered by a few layers of belly. If women have only one layer of belly, it will affect the baby when the mother eats spicy or hot. Generally speaking, staying in the rite of passage is a way of guiding women during their puberty to get ready to be a wife. They do not have to get married immediately, at least wait two to three years The symbol of leaving the rite of passage is like a mother during a contraction of childbirth delivery, because on the first day of the ritual, the woman is not yet exposed to the sun. Even though she leaves the room in the house but she needs to use an umbrella and still be in mosquito net, waiting for the next task, with the Khmer grandmother as the guard next to the mosquito net. In some villages in Sre Ambel district, Khmer grandmothers who know how to give birth midwives called (Daun Khner) are obliged to monitor the baby's movement by taking care of the mother's womb, such as touching or waiting for the baby to be born. Next important task, an old single man called (Jas Komlos) will dance with a movement of digging (Daun Khner) with a traditional music, which metaphorically means to ease the process of child delivery to be quick. Then, Daun Khner will hold the woman’s hand out of the room to a ceremony hall. This represents a baby who was just born and it will be covered by a piece of while cloth and the body of a baby is compared to the mother’s placenta. At that time, it was old, hot, dancing, digging, digging, Daun Nhe (Daun Khmer) accompanied by the traditional song titled, "Kors Daun Nher". The process of carrying a child by the Khmer grandmother from the room to the ceremony hall on the ground is the process of being born from the surface or out of the abdomen one step at a time with a piece of white cloth as a way or covering the body of the child is like the placenta of Mother. Waiting until a next sunrise, it is assumed that the baby is successfully born. There are many following rituals such as cutting hair, ear piecing, tver tmenh (), which serve as a confirmation the woman is ready for a wifehood. The rite of passage process is almost the same as a wedding, which includes: Krong Peali ritual (Sen Krong Pali), Sen Chong Dai, Bok Lak (game to find Lak). All work is done continuously from the evening until Acha tied the hand of the Cho Mlub child with his sister and cousin to participate in the ceremony (Photo: San Phall, 2016) 1AM, Kors Duan Nher ritual will be done at midnight. On the morning of the second, the child will be accompanied to the ceremony hall to worship the sun, get haircut, do teeth, get ears pierced, reav ang kor reab, porpil rotate and tie hands as a finale. This Chol Mlub tradition plays an important role in educating people in society by showing the process of a woman in her puberty who has to go through the rite of passage in order to be qualified for wifehood and to become mothers. Women is considered as a land for sowing seeds and the gender roles they inherited include housekeeping, child care, in general, to manage the family economy. For men, they pick up profession or skill to earn money for the female to manage. Men and women are always in pairs, one of which cannot be missed, that is how society created.

Chợ Được Mother Goddess Palanquins Procession Festival is held on the 10th and 11th of January at Bà's mausoleum to commemorate Bà or Notre Dame - the person who opened Được market and supported the villagers to do business. “Cộ” is the carriage carrying Notre Dame, the community do communion by bullock cart. Before the organization day, the table-making teams prepared and made the most beautiful tables. Rituals include Praying for peace, commemorating the Notre Dame, procession of Cộ Bà and some folk performances. The festival only takes place at night, the offerings are all vegetarian dishes. The investiture is carried out in front of the procession, with bowls, medieval and ancient wards along with flags and parasols. On the 10th day, the procession includes drums, flags, parasols, precious bowls, and palanquins to process ordains, worship teams, and people at Bà's mausoleum. Here, the ritual of praying for peace and commemorating the merits of Notre Dame is performed solemnly and respectfully. The offerings are all vegetarian food, fruits, and cakes. The procession of Cộ communion takes place in the evening of the 10th day. The Bà's procession goes around the Được market area and some main roads in Bình Triều commune, Thăng Bình district. On the procession tables, actors of the teams Performing excerpts from Cộ plays such as Thánh Gióng chases away the Ân enemy, Hai Bà Trưng fights against Tô Định. As the procession passed, households on both sides of the road set up altars to pray for a peaceful and prosperous new year. On the 11th, people gathered on both sides of the Kiên Giang River to witness the boat racing between teams. Many games and folk performing arts are organized such as smashing clay pots, blind man's bluff or calling lô tô, card games, etc attracting the attention of many people.