Among the twelve zodiac animals corresponding to the Twelve Earthly Branches (Thập nhị Địa chi: Tý, Sửu, Dần, Mão, Thìn, Tỵ, Ngọ, Mùi, Thân, Dậu, Tuất, Hợi) in the traditional cultural worldview of the Vietnamese people, the dragon (Thìn, Sino-Vietnamese: Long) occupies the fifth position. It is a mythical creature and one of the Four Sacred Creatures (Tứ linh: dragon, kylin, turtle, phoenix). In the lunar calendar, the third month is the Month of the Dragon. Dragon months and Dragon years, according to the Heavenly Stems and Earthly Branches system, include: Giáp Thìn, Bính Thìn, Mậu Thìn, Canh Thìn, and Nhâm Thìn. Each sexagenary cycle lasts sixty years (Lục thập hoa giáp). The Year of the Wood Dragon (Giáp Thìn) 2024 runs from 10 February 2024 to 28 January 2025 in the Gregorian calendar.
At the end of 2023, Hội An received the good news of officially joining the UNESCO Creative Cities Network. Hội An became the 247th member, recognized in the field of Crafts and Folk Art. This network seeks to foster international cooperation among globally recognized cities by placing cultural resources and cultural creativity at the center of sustainable urban development. This is a major opportunity for the city to strongly activate its cultural and traditional potential as a resource for sustainable development, generating distinctive values for the future and further strengthening Hội An’s appeal in exchange and development.
In Hội An, and perhaps throughout nearly the entire stretch of land from Quảng Trị southward, hoa mai (apricot blossom) is regarded as the symbol of spring. The flower is revered not only for its brilliant yellow bloom after a full year, 365 days “holding the gold of sun and moon,” but also because it is a flower that heralds the revival of all living things after the icy days of winter. Apricot blossom is also a symbol of a world overflowing with life, of resilience and firmness, and, with its sweet fragrance and beauty, it creates a powerful emotional impression and announces the arrival of spring.
With its historically and culturally strategic location, Hội An became a place of trade and commerce with countries in the region and around the world from a very early period. During the Lâm Ấp - Champa era, Hội An was already a trading port regularly visited by foreign merchant vessels, and a number of works in the Book of Jin (Tấn thư), the Book of Tang (Đường thư), and certain ancient Arabic texts described and introduced valuable information about Hội An. Especially during the period when Hội An flourished as an international port under the Nguyễn Lords, and later during the Tây Sơn period and the reign of Nguyễn Lords, many domestic and foreign works relating to or mentioning Hội An were translated and published, such as Đàng Trong in 1621, Hải ngoại ký sự, Travels and Missions, Ô châu cận lục, Phủ biên tạp lục, and Đại Nam thực lục.
The residential community of Hội An is formed by the coexistence of many lineages. The village administrative structure in Hội An has historically been relatively loose; in compensation, kinship relations developed strongly. This is reflected in the widespread practice of worshipping lineage groups at communal houses instead of a single village tutelary deity (Thành Hoàng). Each lineage maintains its own ancestral house and lineage-owned land.
Hội An Ancient Town, a World Cultural Heritage city, not only possesses a rich system of tangible heritage including historical and architectural monuments of diverse types, and a wide range of unique intangible cultural heritage, but also holds a vast and diverse body of documentary heritage.
In the course of Vietnamese history, Đà Nẵng has functioned not only as a geographical space but also as a site marking early stages of the southward expansion (Nam tiến) of the Vietnamese people. Following the political marriage between King Chế Mân and Princess Huyền Trân in 1306, migration from the North intensified, contributing to the formation and shaping of local populations.
Hội An was once a major trading port, where commercial activity flourished and attracted not only domestic merchants but also traders from many countries. As a result, a wide range of trading forms and methods emerged here, from small-scale to large-scale exchange.
There is a five-character quatrain by the child prodigy poet Uông Thù of the Northern Song dynasty in China that speaks of four rare moments of happiness in a person’s life, and it is still often recited today:
By 1985, at the time of the national seminar on the ancient town of Hội An, the region was known to scholars primarily as a prosperous medieval port city preserved relatively intact through its remarkable architectural heritage complex. Yet “underground Hội An”, or more specifically Hội An during the Prehistoric-Early Historic and Lâm Ấp-Champa periods, remained largely an open question.
Confucianism was introduced into Vietnam at a very early stage, endured for centuries, and left a profound imprint on many aspects of social life during the feudal period. Beyond its emphasis on the tradition of learning and its veneration of degree holders and scholarly achievement, Confucianism also shaped moral standards, promoted reverence for teachers, elevated the virtues of the gentleman-scholar, and prescribed patterns of conduct both within the family and in society at large.
In Hội An, and perhaps throughout nearly the entire stretch of land from Quảng Trị southward, hoa mai (apricot blossom) is regarded as the symbol of spring. The flower is revered not only for its brilliant yellow bloom after a full year, 365 days “holding the gold of sun and moon,” but also because it is a flower that heralds the revival of all living things after the icy days of winter. Apricot blossom is also a symbol of a world overflowing with life, of resilience and firmness, and, with its sweet fragrance and beauty, it creates a powerful emotional impression and announces the arrival of spring.
The residential community of Hội An is formed by the coexistence of many lineages. The village administrative structure in Hội An has historically been relatively loose; in compensation, kinship relations developed strongly. This is reflected in the widespread practice of worshipping lineage groups at communal houses instead of a single village tutelary deity (Thành Hoàng). Each lineage maintains its own ancestral house and lineage-owned land.
Documentary heritage constitutes an important component of the cultural heritage of humanity. The term “documentary heritage” has been used in the Memory of the World Programme initiated by UNESCO in 1992.
Parallel sentences (also known as couplets) are commonly used in celebratory occasions such as weddings, longevity celebrations, funerals, and festivals. Hán-Nôm couplets are often displayed in solemn spaces such as communal houses, temples, pagodas, shrines, and ancestral halls.
In traditional Vietnamese culture in particular, and East Asian culture more broadly, the horse is a sacred animal ranked seventh among the twelve zodiac animals corresponding to the twelve Earthly Branches (Tý, Sửu, Dần, Mão, Thìn, Tỵ, Ngọ, Mùi, Thân, Dậu, Tuất, Hợi). The horse symbolizes strength, power, endurance, loyalty, aspiration, and success.
Among the deities commonly worshipped at many religious sites in the Hội An region, there is one known as Bạch Mã or Thái giám Bạch Mã, and in folk usage often called Ông Thái Giám (the Eunuch). This deity holds a high position and exerts significant influence in local folk belief as well as within the system of deification under Vietnam’s feudal dynasties. However, interviews with many elderly residents in Hội An reveal that almost no one clearly knows the background, origin myths, or reasons for worshipping this deity, resulting in various interpretations that differ from the original source.
In the memories of many people, the atmosphere of the traditional Lunar New Year in Hội An in the past would become lively from around the twentieth day of the twelfth lunar month, when throughout the streets, alleys, and villages, firecrackers were set off continuously during year-end offering ceremonies.
Erecting the New Year pole (Cây Nêu) is a traditional custom of the Vietnamese people in general, and of Hội An residents in particular, during the Lunar New Year. Since ancient times, in preparation for Tết, people would shop, make traditional cakes and sweets, clean and decorate their homes, and erect a bamboo pole in front of the house yard or communal spaces.
Lunar New Year – Bính Ngọ 2026 is approaching. At this moment, people across the country and millions of Vietnamese living around the world share a common sentiment of returning to their roots, expressing reverence and gratitude to their ancestors, and holding a steadfast love for the sacred homeland. Welcoming the Spring of the nation is also an occasion to celebrate the 96th anniversaryx of the founding of the glorious Communist Party of Vietnam.