Ghost Month and Not Swimming During Zhongyuan Festival

Date: 04/21/2026

Speaker: “When I was little, adults always told us not to go swimming during Zhongyuan Festival. That is the Ghost Festival, around the fifteenth day of the seventh lunar month.

People say that during that time, the gates of the underworld open, so ghosts can come out. We call it ‘opening the ghost gate.’ Because of that, people think the whole month is unlucky, especially near rivers, lakes, beaches, and the ocean.

Adults would always say that if you go swimming during Ghost Month, water ghosts might try to pull you down. They would say the ghosts want someone to take their place, so they look for people near the water. Even if nobody fully believed it, people still avoided swimming because it felt unlucky.

During that month, people also burn paper money and other paper offerings for ancestors and wandering spirits. Families might burn paper houses, paper clothes, paper gold, or paper money. It’s basically an idea is that the dead can use those things in the afterlife.

A lot of families in places like Fujian, Taiwan, and Guangzhou still follow these traditions. Even younger people who do not really believe in ghosts might still avoid swimming during Ghost Month, just in case.

There is also a Taiwanese animated movie called Grandma and Her Ghosts that has a lot of these kinds of Ghost Month ideas in it. It is about ghosts, family, and traditional beliefs, so a lot of Taiwanese people know it from when they were kids.”

Interviewer: “Did you actually believe it when you were younger?”

Speaker: “When I was little, yes, definitely. If an adult tells you not to swim because ghosts will pull you underwater, of course you believe it. Even now, I still feel a little weird about swimming during Ghost Month.”

Interviewer: “So people still follow these traditions even if they do not fully believe them?”

Speaker: “Yeah. Even if people do not completely believe it, they still do not want to risk it. It is one of those traditions where people think, ‘It is better to be safe than sorry.’”

Context: This conversation took place during an informal discussion about Ghost Month traditions in southern Chinese culture. It was originally in Chinese and I use AI tools to translate. The speaker described beliefs surrounding Zhongyuan Festival, especially the idea that the gates of the underworld open during the seventh lunar month. She explained that many families in Fujian, Taiwan, and Guangzhou avoid swimming during that time because of stories about water ghosts pulling people underwater. She also mentioned the practice of burning paper offerings for the dead and connected these beliefs to childhood memories and Taiwanese popular culture.

Analysis: Ghost Month folklores remain especially strong in southern Chinese communities, particularly in Fujian, Taiwan, and parts of Guangdong. The belief that the “ghost gate” opens during the seventh lunar month creates a period associated with danger, bad luck, and wandering spirits. Water is often seen as especially dangerous because of stories about ghosts looking for living people to replace them. Even when people no longer fully believe these stories, they often continue following the customs because of family pressure, cultural habit, or superstition. The continued popularity of works like Grandma and Her Ghosts also shows how these beliefs are passed down through both folklore and popular media.

Tiger Auntie

Speaker: “When I was little, adults would always tell us the story of Tiger Auntie before bed. It was supposed to scare children into going to sleep early and not opening the door to strangers.

The story was usually about two sisters whose parents had to go out to work at night. Before leaving, the parents would tell them very seriously, ‘Remember to lock the doors and windows once it gets dark. Do not open the door for anyone.’

The two girls would stay home alone, and then later that night someone would knock on the door. The voice outside would sound just like their aunt or grandmother. She would say, ‘Open the door, it’s me, your auntie. I came to check on you.’

At first the girls would be scared and refuse to open it. But Tiger Auntie would keep talking and tricking them, pretending to be a relative. Eventually, one of the girls would believe her and open the door.

After Tiger Auntie came inside, she would pretend to be kind and caring. She might sit with the girls, tell them to go to sleep, or stay with them through the night. But actually she was a tiger spirit pretending to be an old woman.

Then in the middle of the night, she would eat one of the sisters.

The younger sister would wake up and realize something was wrong. Sometimes she would see bones, or notice that her sister was gone, or realize Tiger Auntie had claws or a tail. Then she would get very scared, but she would pretend to stay calm.

She would say, ‘I need to go outside to use the bathroom.’

Tiger Auntie would let her go, and then the little sister would run away and climb up a tree to hide.

Tiger Auntie would chase after her and stand under the tree, trying to figure out how to get her down. In some versions of the story, the little sister tricks Tiger Auntie into climbing the tree and then burns her. In other versions, she waits there until her parents come home and save her.

That was basically the story. Adults would tell it to remind children not to open the door to strangers and not to stay up too late at night.”

Interviewer: “Did people really think Tiger Auntie was real?”

Speaker: “When you are little, you definitely think it could be real. Especially because adults tell it in such a serious way. If you stayed up too late or wanted to leave your room at night, people would say, ‘Be careful, Tiger Auntie will come.’”

Interviewer: “So it was kind of like a warning story?”

Speaker: “Yeah, definitely. It was meant to scare children into listening to their parents, going to sleep, and not opening the door for strangers.”

Context: This story was shared in an informal conversation about childhood folklore and bedtime stories in Taiwan. The speaker remembered hearing the story of Tiger Auntie repeatedly as a child, especially from older family members. The story was treated as both entertainment and a warning, and was often used to teach children to obey their parents, stay inside at night, and avoid strangers.

Analysis: The story of Tiger Auntie is one of the most well-known folk tales in Taiwan. Like many cautionary tales told to children, it combines fear with a moral lesson. This type of story is passed by generations of people to let children be cautious. The tiger spirit represents danger coming from outside the home, especially danger disguised as someone familiar or trustworthy.

Tomb Sweeping and Ancestor Offerings

Speaker: “Yes, so when we talk about tomb sweeping, it is really about remembering our ancestors and expressing our grief and respect for them. When people go to visit the graves, they usually bring offerings like fruit or other food. But more importantly, they often bring things that the person liked when they were alive. For example, if that elder used to smoke, we might bring a pack of cigarettes, sometimes even a good one, and light one there for them.

If the person liked to drink, we might bring alcohol, like Maotai, pour a cup, and offer it after kneeling and burning incense. So besides the more general offerings, like incense and paper money, there are also these more personal things.

Burning paper money is very common. The idea is that you are sending money to them so they can use it in the afterlife. People sometimes say that elders in the past had very hard lives and did not have much money, so now we burn more for them, to make sure they have enough. There are also more specific offerings depending on the person. It really depends on what that elder liked. The younger generation will prepare things based on that, so every family’s practice can be a little different.

Another important thing about tomb sweeping is that it is not just about the ritual itself. It is also a kind of family tradition that gets passed down through generations. Usually, the whole family goes together, including older people, middle-aged adults, and children. The reason is that it is also a way of teaching younger people. It helps them learn respect for their ancestors and understand family values. When we were young, we went with our parents, and when we grow up, we continue the same practice. So this tradition has been passed down for thousands of years. It is not just about remembering the dead, but also about family education, values, and maintaining a sense of continuity within the family.”

Interviewer: “So it is not just a ritual, but also something educational?” Speaker: “Yes, exactly. It is a way for younger generations to learn. By participating, they understand what it means to respect elders and carry on family traditions.” Context: This conversation took place during an informal interview about traditional Chinese customs related to ancestor worship. The speaker described the practice of tomb sweeping, including bringing offerings such as food, cigarettes, and alcohol that reflect the personal preferences of the deceased. He also emphasized the importance of burning incense and paper money, as well as the role of tomb sweeping as a family activity that involves multiple generations.

Analysis: Tomb sweeping, often associated with Qingming Festival, is both a ritual practice and a form of cultural transmission. The offerings reflect a belief that the needs and preferences of the deceased continue into the afterlife, while the act of burning paper money symbolizes providing for them materially. At the same time, the practice serves as an important educational moment within families. By involving children and younger generations, tomb sweeping reinforces values such as filial piety, respect for elders, and continuity across generations. This dual role, as both ritual and teaching practice, helps explain why the tradition has remained strong over such a long period of time.

Lunar New Year Visiting Tradition in Shanghai

Age: 21

Speaker: “So in Shanghai, during the Lunar New Year, there is this custom where the whole family takes turns visiting different relatives. Usually, the family decides whether to follow the father’s side or the mother’s side for that year. For example, on my mom’s side, my grandmother has several siblings, maybe four who are still around, and everyone stays in touch. Before the New Year, they will coordinate and decide the schedule.

On the first day of the New Year, everyone usually goes to the oldest elder’s home. In my case, that would be my grandmother, since she is the eldest in her generation. Then on the second day, people go to the next person in order of seniority, like maybe my great-uncle. And after that, it just continues, going from one household to another. So it is kind of like each day there is a big family gathering hosted by a different relative. And whoever is hosting that day has to prepare everything themselves. You are not supposed to just go out to eat at a restaurant. You have to cook at home and make a full table of dishes, a really big spread with all kinds of food.

It is not just about eating, either. If dinner is in the evening, people usually start arriving around noon. Everyone just hangs out together, chatting, sometimes playing mahjong, and doing different activities. It usually goes on like this for several days during the New Year. Interviewer: “Are there any specific foods that are important or traditional?” Speaker: “Yeah, definitely. One thing I remember clearly is that there always has to be a fish, because it represents ‘surplus every year.’ That meaning is really important. For soups, a more traditional Shanghai-style one would have napa cabbage, egg dumplings, glass noodles, and tofu skin rolls, sometimes with a bit of cured meat. It is kind of like a big mixed pot with a lot of ingredients.

For cold dishes, you might have things like marinated jellyfish or white-cut chicken. And for hot dishes, there is usually a wide variety of meats. You will see pork, beef, and all kinds of dishes, basically everything you can think of. There are always a lot of different plates on the table. So overall, it is really about having a full, abundant meal and spending time together as a family.” Interviewer: “So it lasts for several days?” Speaker: “Yeah, it usually goes on for a few days like that, visiting different relatives and gathering together.”

Context: This conversation took place during an informal interview about Lunar New Year customs in different regions of China. The speaker described a common practice in Shanghai in which extended family members organize a rotating schedule of visits, with each household hosting a large meal. He emphasized both the importance of hierarchy, such as visiting the eldest relative first, and the expectation that each host prepares an elaborate home-cooked feast.

Analysis: This account highlights how Lunar New Year functions as both a ritual and a social structure for maintaining extended family relationships. The rotating hosting system reinforces generational hierarchy while ensuring that responsibility is shared among relatives. Food plays a central symbolic role, especially dishes like fish that carry meanings of prosperity and abundance. At the same time, the gatherings are not limited to eating, but also include social interaction, games, and conversation, emphasizing the importance of togetherness. The multi-day nature of the visits reflects the broader cultural value placed on family continuity and collective celebration during the New Year period.

Shooting the Drum (Miao Courtship Custom)

Speaker: “This is a custom from a Miao(Hmong) village in Guizhou. It is called ‘shooting the drum.’ Yeah, shooting the drum. It is a pretty interesting one. From what I heard, the way people talk about it now is almost like a legend. It existed in real life in the past, but nowadays no one really practices it anymore. People say that back then, someone would use a stick in a very skillful way, almost like performing magic, to ‘shoot’ or strike the drum in a special way. It is one of those traditional customs that has been passed down in the local Miao community over time. Back in those days, people were very poor, you know, so life was quite different. Because of that, some of these customs were tied to relationships and marriage in ways that might feel unusual now. The story goes that after this kind of ritual or interaction, the couple might be brought back to the home, and then their relationship would basically be settled from there. It was not something easy to walk away from once it happened. People sometimes describe it in a joking way now, comparing it to something like being carried along by the situation, like once you are in it, you cannot really back out. But that is more how people talk about it today rather than how it was formally understood back then.”

Interviewer: “So is it more like a legend now than a real practice?”

Speaker: “Yeah, pretty much. It is something people talk about as part of history or folklore now. Not many people actually know how to do it anymore, and it is not really practiced today.”

Context: This conversation took place during an informal discussion about regional customs and lesser-known traditions in ethnic minority communities in China. The speaker introduced “shooting the drum” as a Miao custom from Guizhou, describing it as something that once existed but is now mostly remembered through stories and informal explanations. His description mixed fragments of historical practice with more modern interpretations and humor.

Analysis: This folklore practice reflects how certain traditional practices, especially those tied to courtship or community rituals, can fade over time and become more like folklore than lived reality. The speaker’s uncertainty and casual tone suggest that knowledge of the custom is no longer widely preserved in detail. Instead, it survives in fragments part storytelling. The mention of poverty and social conditions also hints at how older folklore were shaped by economic and social constraints and evolved by time.