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Red envelope
Assorted examples of contemporary red envelopes
Chinese name
Traditional Chinese紅包
Simplified Chinese红包
Literal meaning"red packet"
Transcriptions
Standard Mandarin
Hanyu Pinyinhóngbāo
IPA[xʊ̌ŋ.páʊ]
Hakka
Romanizationfung bao
Yue: Cantonese
Yale Romanizationhùhngbāau
Jyutpinghung4 baau1
Southern Min
Hokkien POJâng-pau
Alternative Chinese name
Chinese利是, 利市 or 利事
Literal meaning"good for business"
Transcriptions
Standard Mandarin
Hanyu Pinyinlìshì
IPA[lî.ʂî]
Hakka
Romanizationli si
Yue: Cantonese
Yale Romanizationlàihsih
Jyutpinglai6 si6
Southern Min
Hokkien POJlī-chhī
Burmese name
Burmeseအန်ပေါင်း
an paung
Vietnamese name
Vietnamese alphabetlì xì
mừng tuổi
Hán-Nôm利市
𢜠歲
Thai name
Thaiอั่งเปา
RTGSang pow
Japanese name
Kanjiお年玉袋
祝儀袋
Transcriptions
Revised Hepburnotoshidama-bukuro
shūgi-bukuro
Malay name
Malayangpau
Filipino name
Tagalogᜀᜅ᜔ᜉᜏ᜔ / ᜀᜋ᜔ᜉᜏ᜔
angpao / ampaw
Khmer name
Khmerអាំងប៉ាវ
ăngpav

A red envelope, red packet, lai see (Chinese: 利是; Cantonese Yale: laih sih), hongbao or ang pau (traditional Chinese: 紅包; simplified Chinese: 红包; pinyin: hóngbāo; Pe̍h-ōe-jī: âng-pau) is a gift of money given during holidays or for special occasions such as weddings, graduations, and birthdays.[1] It originated in China before spreading across parts of Southeast Asia and other countries with sizable ethnic Chinese populations.

In the mid-2010s, a digital equivalent to the practice emerged within messaging apps with mobile wallet systems localized for the Chinese New Year, particularly WeChat.

Usage

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Red envelopes containing cash, known as hongbao in Mandarin and laisee in Cantonese, are gifts presented at social and family gatherings such as weddings or holidays such as Chinese New Year; they are also gifted to guests as a gesture of hospitality. The red color of the envelope symbolizes good luck and wards off evil spirits.[2] In Chinese, the red packet is also called "money warding off old age" (壓歲錢; yāsuì qián) for Chinese New Year.

The act of requesting red packets is normally called tao hongbao (Chinese: 討紅包; pinyin: tǎo hóngbāo) or yao lishi (Chinese: 要利是; pinyin: yào lìshì), and, in the south of China, dou lishi (Chinese: 逗利是; pinyin: dòu lìshì; Cantonese Yale: dauh laih sih). Red envelopes are usually given out to the younger generation who are normally in school or unmarried.[2]

The amount of money contained in the envelope usually ends with an even digit, following Chinese beliefs; odd-numbered money gifts are traditionally associated with funerals.[2]An exception exists for the number nine, as the pronunciation of nine (Chinese: ; pinyin: jiǔ) is homophonous to the word long (; jiǔ), and is the largest single digit.[3] In some regions of China and among the Chinese diaspora, odd numbers are favored for weddings because they are difficult to divide. One widespread tradition is that money should not be given in fours, or the number four should not appear in the amount, such as in 40, 400, and 444, as the pronunciation of the word four (; ) is similar to the word death (; ). When giving money, new bills are favored over old bills. It is common to see long bank queues before Chinese New Year holding people waiting to acquire new bills.[4]

At wedding banquets, the amount offered is usually intended to cover the cost of the attendees as well as signify goodwill to the newlyweds. The amounts given are often recorded in ceremonial ledgers for the new couple to keep.

In southern China, red envelopes are typically given by the married to the unmarried during Chinese New Year, mostly to children. In northern and southern China, red envelopes are typically given by the elders to those under 25 (30 in most of the three northeastern provinces), regardless of marital status.[citation needed] The money is usually in the form of notes to make it difficult to judge the amount before opening. In Malaysia it is common to add a coin to the notes, particularly in hongbao given to children, signifying even more luck.

It is traditional to avoid opening the envelopes in front of the relatives out of courtesy. However, to receive an envelope, the youth kowtow to thank their elders. In Hong Kong, red envelopes are traditionally opened on or after the 7th day of the Lunar New Year.

During Chinese New Year supervisors or business owners give envelopes to employees.

In Suzhou, children keep the red envelope in their bedroom after receiving it. They believe that putting the red envelope under their bed can protect the children. This action relates to the Chinese " ". Those yasui qian would not be used until the end of Chinese New Year. They also receive fruit or cake during the celebration.[5]

It is traditional to give an actor a red packet when he or she is to play a dead character, or pose for a picture for an obituary or a grave stone.

Red packets are also used to deliver payment for favorable service to lion dance performers, religious practitioners, teachers, and doctors.

Red packets as a form of bribery in China's film industry, were revealed in 2014's Sony hack.[6]

In the Chinese communities of Singapore, Malaysia, Hong Kong and Macao, it is also customary for red packets to be given to service staff, such as security guards, cleaners, domestic helpers and doormen during the first few days of the Lunar New Year.

Virtual red envelopes

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Chinese instant messaging and social networking platforms have offered a virtual version of red envelopes, also referred to as e-hongbao,[7] via their mobile payment features, allowing users to similarly distribute gifts of money to contacts and groups.[8] The practice was popularized by WeChat, which first introduced its red envelope feature via WeChat Pay during the Chinese New Year holiday in 2014. The launch included an on-air promotion during the CCTV New Year's Gala—China's most-watched television special—where viewers could win red envelopes as prizes.[8][9] WeChat Pay adoption increased following the launch, and over 32 billion virtual envelopes were sent over the Chinese New Year holiday in 2016—a tenfold increase over 2015.[8][9]

The feature's popularity spawned imitations from other vendors; a "red envelope war" emerged between WeChat owner Tencent and its historic rival, Alibaba Group, who added a similar function to its payment service, and outbid Tencent to hold a similar promotion during the CCTV Gala in 2016.[8][9] Analysts estimated that over 100 billion digital red envelopes would be sent over the New Year holiday in 2017.[10][11] In 2019, WeChat added the ability for the virtual packets to be customized with covers created by brands, which can also link to and integrate with their respective WeChat presences (such as Mini Programs). This feature would be utilized as a form of seasonal marketing and viral engagement.[12][13]

One study reported that this popularization of virtual red packets comes from their contagious feature, as users who receive red packets feel obligated to follow.[14]

In January 2022, the American mobile payments service Venmo introduced a similar feature called "gift-wrapping", which similarly allows sent money to be concealed and decorated with a themed animation (which, at launch, included several Chinese New Year-themed animations).[15][16] Venmo parent company PayPal cited increases in use of the red envelope emoji (🧧) by users around the Chinese New Year.[17]

History

[edit]

The history of the red packet dates to the Han dynasty. People created a type of coin to ward off evil spirits, "yasheng qian" (Chinese: 压胜钱; pinyin: yāshèng qián), which was inscribed with auspicious words, such as "May you live a long and successful life". It was believed to protect people from sickness and death.

In the Tang dynasty, the Chinese New Year was seen as the beginning of spring, and in addition to congratulations, elders gave money to children to ward off evil spirits.

After the Song and Yuan dynasties, the custom of giving money in the Spring Festival evolved into the custom of giving children lucky money. The elderly would thread coins with a red string.

The Ming and Qing dynasties featured two kinds of lucky money. One was made of red string and coins, sometimes placed at the foot of the bed in the shape of a dragon. The other was a colorful pouch filled with coins.

In Qing dynasty, the name "yāsuì qián" (压岁钱) emerged. The book Qīng Jiā Lù (清嘉录) recorded that "elders give children coins threaded together by a red string, the money is called yasui qian."[18]

From the Republic of China (1912–1949) era, it evolved into 100 coins wrapped in red paper, meaning "May you live a hundred years!". Due to the lack of holes in modern-day coins, red envelopes became more prevalent. Later, people adopted banknotes instead of coins.[19]

After the founding of the People's Republic of China in 1949, the custom of the elders giving the younger generation money continued.

Other customs

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Girls in Singapore selecting red envelopes for Chinese New Year

Other similar traditions also exist in other countries in Asia.

Ethnic Chinese

[edit]

In Thailand, Myanmar (Burma), and Cambodia, the Chinese diaspora and immigrants introduced the practice of red envelopes.

Cambodia

[edit]

In Cambodia, red envelopes are called ang pav or tae ea ("give ang pav"). Ang pav are delivered with best wishes to younger generations. Ang pav is an important gift as a symbol of good luck from the elders. Ang pav can be presented on the day of Chinese New Year or Saen Chen, when relatives gather. The gift is kept as a worship item in or under the pillowcase, or somewhere else, especially near the bed of young while they are sleeping. Ang pav can be either money or a cheque, and more or less according to the donors.

Ang pav are not given to someone in family who has a career, while such a person has to gift their parents and/or their younger children or siblings.

At weddings, the amount offered is scaled to cover the cost of the attendees as well as help the newlyweds.

Vietnam

[edit]
Tết greetings shown in the Vietnamese alphabet, chữ Hán and chữ Nôm

Red envelopes are a traditional part of Vietnamese culture. They are considered to be lucky money and are typically given to children during Vietnamese New Year. They are generally given by elders and adults, where a greeting or offering health and longevity is exchanged. Common greetings include "Sống lâu trăm tuổi" (𤯩𥹰𤾓歲), "An khang thịnh vượng" (安康興旺), "Vạn sự như ý" (萬事如意) and "Sức khỏe dồi dào" (飭劸洡𤁠), wishing health and prosperity. The typical name for lucky money is lì xì (利市) or, less commonly, mừng tuổi (𢜠歲).[20]

South Korea

[edit]

In South Korea, a monetary gift is given to children by their relatives during the New Year period. Bags known as bokjumeoni (복주머니) are used instead of red envelopes.

Japan

[edit]

Monetary gifts called otoshidama (お年玉) are given to children during the New Year period.[21] White or decorated envelopes (お年玉袋, otoshidama-bukuro) are used instead of red, with the name of the receiver usually written on the front.[22] A similar practice, shūgi-bukuro (祝儀袋), is observed for Japanese weddings, but the envelope is folded rather than sealed, and decorated with an elaborate bow, called mizuhiki (水引).[23]

Philippines

[edit]

In the Philippines, Chinese Filipinos (known locally as "Filipino-Chinese") exchange red envelopes (termed ang pao) during the Lunar New Year or "Chinese New Year". Red envelopes have gained acceptance in the broader Philippine society. Filipinos with no Chinese heritage appropriated the custom for occasions such as birthdays and in giving monetary aguinaldo during Christmas and New Year. Due to the phonetics of most Philippine languages, red envelopes are nowadays more well known as ampaw.

Green envelope

[edit]

Malay Muslims in Malaysia, Brunei, Indonesia, and Singapore adopted the Chinese custom as part of their Eid al-Fitr (Malay: Hari Raya Aidilfitri) celebrations, but instead of red packets other colored envelopes are used, most commonly green. Customarily a family gives a generally small amount of money in a green envelope, and may send it to friends and family unable to visit. Green is used for its traditional association with Islam. The adaptation of the red envelope is based on the Muslim custom of sadaqah, or voluntary charity. While present in the Qur'an, sadaqah is less formally established than the sometimes similar practice of zakat, and in many cultures this takes a form closer to gift-giving and generosity among friends than charity. I.e. no attempt is made to give more to guests "in need", nor is it a religious obligation. Among the Sundanese people, a boy who had been recently circumcised is given monetary gifts known as panyecep or uang sunatan.

Purple envelope

[edit]

The tradition of ang pao was adopted by local Indian Hindu populations of Singapore and Malaysia for Deepavali. They are known as Deepavali ang pow (in Malaysia), purple ang pow or simply ang pow (in Singapore).[24] Yellow colored envelopes for Deepavali were give in the past.[25][self-published source]

See also

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References

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Sources

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[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia
from Grokipedia
A red envelope, or hóngbāo (红包) in Mandarin, is a customary monetary presented in a decorative packet during and other auspicious events such as weddings and births, symbolizing blessings of good fortune, prosperity, and protection from evil. The of the envelope derives its significance from Chinese cultural associations with vitality, joy, and the warding off of malevolent spirits, a rooted in where amulets were used to safeguard children from mythical threats like the demon Sui. The tradition traces its origins to the (206 BCE–220 CE), when coin-shaped amulets were exchanged for luck, evolving over centuries into the paper envelopes filled with cash that became widespread by the Ming and Qing dynasties. Typically distributed by married adults or elders to unmarried juniors, particularly children, the amounts inside are chosen as even numbers to denote harmony and auspiciousness, excluding sums containing the numeral four due to its phonetic resemblance to "death" in Chinese. Envelopes often feature gold with well-wishes or symbols like dragons and phoenixes, reinforcing themes of and wealth. Beyond , the practice extends to communities and related cultures, such as Vietnamese lì xì during , adapting to local customs while preserving the core symbolism of intergenerational generosity and communal harmony. In contemporary times, digital versions via mobile apps have proliferated, especially in urban , enabling virtual transfers that maintain the ritual's social and economic role amid technological shifts.

Symbolism and Cultural Significance

Etymology and Terminology

The term for red envelope is hóngbāo (红包), which literally translates to " bag" or " packet," reflecting the traditional packaging of monetary gifts in or fabric pouches. This emphasizes the color , associated with good fortune in Chinese linguistic and cultural contexts, though the term itself is descriptive rather than symbolic in origin. In , the equivalent is lài sī (利是 or 利事), derived from characters meaning "benefit" or "auspicious matter," indicating a phonetic and semantic adaptation that underscores utility or prosperity in gifting. speakers, particularly in southern and overseas communities, use ang pow (紅包), a variant retaining the Mandarin characters but pronounced in the Minnan dialect, highlighting regional phonetic shifts within families. Among ethnic Chinese diaspora and neighboring cultures, terms have localized through migration and phonetic borrowing; for instance, Vietnamese lì xì originates from the Sino-Vietnamese reading of Chinese lì shì (利是), meaning "benefit" or "luck," adapted to fit Vietnamese tonal while preserving the core of fortunate exchange. In Korea, sebaetdon (세뱃돈) combines sebae (歲拜, "New Year's bow" or greetings) with don ("money"), denoting money given during rituals as a direct linguistic evolution from ceremonial practices. English-speaking contexts often adopt "red packet" or "red envelope" as calques, influenced by British colonial terminology in and , where "lai see" and "ang pow" entered usage among expatriates and locals by the mid-20th century. These variants illustrate how core terminology migrates and hybridizes, retaining phonetic echoes of Mandarin roots amid dialectal diversification.

Symbolic Meanings and Superstitions

The red color of the envelope embodies core elements of Chinese cosmology, symbolizing yang energy, vitality, and life-generating forces such as fire and blood, which are believed to promote prosperity and repel malevolent influences. In folk traditions, this hue serves as a protective ward against evil spirits, drawing from ancient associations of red with auspiciousness and dynamic exuberance rather than passive or yin qualities. Numerical conventions within red envelopes reflect phonetic superstitions rooted in Mandarin homophones, with amounts favoring even figures and the digit eight—pronounced , echoing "prosper" ()—to invoke and , while strictly avoiding four, which sounds like "death" (). Historically, inclusions like eight coins underscored this preference for multiples of auspicious numbers, embedding beliefs in sonic causality over arbitrary chance. These practices transmit elder blessings to the young, positioning the envelope as a conduit for suppressing baleful forces like the suì demon through ritualized monetary offering, a verifiable persistence in cultural anthropology over interpretive overlays. The emphasis on red's prophylactic role and numerological precision prioritizes empirical folk continuity, where symbolic acts causally align with perceived safeguarding of familial vitality.

Historical Origins

Legendary Foundations

The legend of the demon Sui (歲), a malevolent spirit said to afflict infants on Lunar New Year's Eve by touching them up to three times, causing severe illness or death, forms a core mythological basis for the red envelope practice. In this pre-Han era folklore, villagers initially kept children awake through the night to evade the demon, but exhaustion proved unsustainable; eventually, families devised red pouches containing eight copper coins—chosen for the auspicious homophony of "eight" (bā) with "prosperity" (fā)—to ward off Sui. The red color of the pouch repelled the demon, while the coins' clanging sound further deterred it, establishing the custom of yāsuìqián ("money to suppress Sui") as a protective ritual. Complementing the Sui narrative, the tale of the beast underscores red's apotropaic power in broader , where the monster devoured villagers annually until repelled by red banners, explosive noises, and fire—elements evolving into non-violent symbols like envelopes. This story, rooted in ancient oral traditions, posits red as inherently fearsome to malevolent forces, causally linking the envelope's hue to demon-scaring efficacy without reliance on physical . The integration of coin gifts in these myths reflects a practical evolution: metallic talismans, believed to harness yang energy against yin-associated evils, provided tangible while symbolizing wealth transfer to avert calamity. These legends endure through unbroken oral transmission across generations, with archaeological evidence of (202 BCE–220 CE) coin amulets corroborating the folklore's causal logic of material safeguards against supernatural threats. Persistent retellings in rural communities and rites demonstrate how such narratives, prioritizing empirical warding over abstract , sustained the practice's core amid cultural shifts.

Development Across Dynasties

The practice of distributing monetary gifts enclosed in red materials originated during the (206 BCE–220 CE) as precursors to modern red envelopes, primarily in the form of yasheng qian (压胜钱), coin-like amulets or strings of coins dyed or wrapped in red to ward off evil spirits during festivals such as the . These early forms emphasized symbolic protection rather than standardized packaging, with red coloration derived from natural dyes believed to repel malevolent forces, reflecting the era's folk beliefs in animistic causation tied to seasonal transitions. By the (618–907 CE) and into the (960–1279 CE), the custom evolved with technological advancements in , shifting from rudimentary strings or fabric pouches to more formalized red paper envelopes (hongbao), which facilitated broader integration into life-cycle events like weddings and birthdays alongside festivals. This standardization was causally linked to improved paper production techniques, enabling mass replication of red-dyed sheets inscribed with auspicious characters, thus expanding the ritual's accessibility beyond elite circles and embedding it in urban celebratory protocols. In the (1644–1912 CE), red envelopes saw refinements emphasizing the enclosed monetary value as a marker of social hierarchy and relational obligations, with gift amounts calibrated to the giver's status and recipient's kinship proximity, prefiguring contemporary economic signaling. This period's practices often involved threading coins or ingots on red strings within envelopes, amplifying the gesture's material weight amid growing commercialization of festivals, though empirical records indicate variability by region and class, with higher denominations underscoring patronage networks.

Traditional Usage in Chinese Culture

Primary Occasions and Rituals

The primary occasion for distributing red envelopes, or hongbao, in traditional Chinese culture is the , also known as . On the eve of the festival or during the first few days following, married adults customarily give hongbao containing to children, unmarried relatives, and juniors as part of familial rituals marking the transition to the . Other significant occasions include weddings, where guests present hongbao to the and groom during the or to convey blessings for the couple's future. Similar practices occur at births, particularly during the full-month celebration (man yue), and graduations, where elders or attendees offer hongbao to the honoree to wish prosperity and success. Ritual protocols emphasize even denominations of money within the envelopes, symbolizing wholeness and , while avoiding odd amounts except in specific contexts like certain auspicious sums. Envelopes are not to be split or shared among recipients, preserving the intact auspiciousness of the gift. Clean, crisp banknotes are preferred to ensure the offering's purity. Taboos include refraining from using white envelopes, which are reserved for funerals and contexts in Chinese tradition, as white signifies and sorrow. Gifts are not extended to the deceased or during bereavement rituals, aligning with the joyful intent of hongbao.

Giving Protocols and Amounts

In traditional , red envelopes (hongbao) are distributed according to a hierarchical protocol emphasizing generational and differences, where married or older individuals give to unmarried or younger recipients to reinforce familial roles and . This unidirectional flow—typically from elders to juniors or from bosses to subordinates—avoids reciprocity in the immediate exchange, with peers or equals exchanging minimal or no amounts to prevent awkwardness. Ethnographic analyses of such practices highlight how these norms sustain relational hierarchies, with givers assuming through the act itself. However, customs regarding newlyweds in their first year of marriage vary by region and family, with no universal rule. In many Singaporean Chinese communities, newlyweds are often excused from giving red envelopes, though many choose to do so voluntarily to meet social expectations. In certain Malaysian Chinese practices, newlyweds are expected to give red envelopes, often one from each spouse. Amounts enclosed are deliberately scaled by relational proximity and giver's means, starting from small sums like 10 or 20 yuan for distant relatives or children of acquaintances, escalating to 50–100 yuan or more for close family, ensuring proportionality without excess. Auspicious figures predominate due to phonetic homophones in Mandarin: 8 yuan evokes fa ("prosperity"), 18 yuan suggests yao fa ("definitely prosper"), and 88 yuan doubles the fortune symbolism, aligning with broader numerological preferences for even numbers ending in eight to invoke abundance. Prior to , contents often comprised coins strung for durability, but the post-revolutionary standardization of paper facilitated larger, cleaner denominations, shifting practicality while retaining symbolic intent. Recipients observe a ritual of initial polite before , as outright rejection signals ingratitude or relational , thereby enforcing underlying reciprocity norms that perpetuate social bonds through deferred obligations. Studies of exchanges confirm that such feigned demurral integrates monetary transfers into cultural expectations of mutual future regard, distinct from transactional bribes.

Regional and International Variations

Practices Among Ethnic Chinese Communities

Ethnic Chinese communities in adhere closely to traditional hongbao distribution during , focusing on gifts to children, unmarried adults, and sometimes service staff, with the symbolizing good fortune and protection from misfortune. Hongbao are primarily given by married adults, though newlyweds in their first year of marriage are often excused from giving hongbao in many Singaporean Chinese communities, although many choose to participate anyway to meet social expectations. Recipients often offer greetings like "Happy and prosperous new year" before accepting the packets, reinforcing social hierarchies and familial bonds. Amounts are typically even numbers in Singapore dollars, such as SGD 2, 8, or 10 for acquaintances' children, avoiding the unlucky number 4, while larger sums like SGD 50 or more go to closer relatives or domestic helpers, adapting to local economic conditions without altering the ritual's core intent. In , ethnic Chinese families similarly emphasize ang pau giving on , targeting unmarried juniors and children to convey blessings and prosperity, with customs mirroring those in ancestral amid the country's multicultural environment. Ang pau are given by married adults, though practices for newlyweds vary by family and dialect group; while some traditions exempt them in their first year, others expect newlyweds to give, often one packet from each spouse. The practice extends to weddings and birthdays, but remains central, with envelopes often containing crisp, new banknotes in even denominations to ensure auspiciousness. This fidelity preserves symbolic meanings, such as warding off evil spirits, even as amounts scale with household income in urban areas like . Taiwanese ethnic Chinese maintain hongbao traditions within family units during , where elders distribute envelopes to unmarried children and relatives as tokens of good luck and financial support, often containing amounts like NT$600 or multiples of auspicious numbers. Conversely, adult children commonly present red envelopes to parents and elders as an expression of filial piety. For the 2026 Chinese New Year (starting February 17, 2026), suggested amounts to parents typically start at NT$3,600 (especially for young adults), with popular choices including NT$6,000, NT$6,600 (for its auspicious "six six great smooth" connotation), or higher (NT$10,000+), depending on income, family customs, and degree of filial devotion. Amounts favor even numbers ending in lucky digits (e.g., 6, 8, 0) and avoid odd numbers or unlucky digits like 4. The custom underscores generational respect, with recipients expressing gratitude through bows or verbal thanks, sustaining cultural continuity despite modern influences. Variations include slightly higher sums in prosperous families, reflecting economic adaptation while upholding the prohibition on odd amounts associated with death. In North American Chinatowns, such as those in the United States and , ethnic Chinese communities retain family-centric red envelope giving to children and unmarried individuals during festivals, emphasizing prosperity and the exclusion of the number 4 in monetary gifts. Events in places like San Francisco's feature distributions that mirror traditional protocols, with married adults providing envelopes to juniors, adapting amounts upward—often USD 10 to 100 or more—to local wealth levels while preserving the ritual's role in strengthening communal ties. This practice demonstrates resilience against assimilation pressures, as evidenced by sustained participation in annual celebrations. In Hong Kong, red envelopes, known as "lai see" (利是), are commonly distributed during Lunar New Year to children and unmarried adults, carrying similar symbolic meanings of good fortune. In Cantonese-speaking communities such as Hong Kong and Guangdong, adults often accompany the giving of lai see to children with traditional greetings, including:
  • 新年快樂! (San1 nin4 faai3 lok6! / Sun Nin Fai Lok!) – Happy New Year!
  • 快高長大! (Faai3 gou1 zoeng2 daai6! / Fai Gou Jeung Dai!) – Grow tall and strong quickly!
  • 學業進步! (Hok6 jip6 zeon3 bou6! / Hok Yip Jun Bou!) – Progress in your studies!
  • 恭喜發財! (Gung1 hei2 faat3 coi4! / Gong Hei Faat Choy!) – Congratulations and prosperity!
  • 大吉大利! (Daai6 gut1 daai6 lei6! / Dai Gut Dai Lei!) – Great luck and prosperity!
    Recipients commonly express gratitude with 多謝 (do1 ze6) – Thank you, and reciprocate with auspicious wishes such as:
  • 恭喜發財 (gung1 hei2 faat3 coi4 / Gong hei fat choy) – Congratulations and may you prosper
  • 新年快樂 (san1 nin4 faai3 lok6 / Sun nin fai lok) – Happy New Year
  • 身體健康 (san1 tai2 gin6 hong1 / Sun tai gin hong) – Good health
  • 萬事如意 (maan6 si6 jyu4 ji3 / Maan si yuu yee) – May all things go as wished
    Some phrases overlap with those used by givers.
    The custom is particularly notable at weddings, where guests give "人情" red envelopes intended to offset banquet expenses. A 2-year-old child typically does not count as a full "位" (seat/person) for the purpose of the "人情" gift amount. Guests usually give the standard adult red packet amount for the parents/adults attending, without adding extra money specifically for a toddler. Very young children (under around 5-12 years old, depending on the family or couple's preference) are often not considered to occupy a full banquet seat or require a full per-head contribution, especially if they sit on a parent's lap, share food, or do not eat a full meal. Some guests may give a small additional symbolic amount as a gesture, but it is not required or standard practice for a 2-year-old.

Adaptations in Southeast Asia and Beyond

In Vietnam, the red envelope tradition manifests as lì xì, where elders distribute small sums of money in red packets adorned with zodiac motifs or auspicious symbols to children and unmarried youth during Tết, the Lunar New Year, to invoke prosperity and ward off misfortune. This practice, deeply embedded in Vietnamese culture despite historical Sinic influences, emphasizes familial blessings over ethnic Chinese origins, with envelopes often featuring local floral designs or national icons alongside traditional red hues. Cambodia exhibits parallel adaptations through ang pao, red envelopes filled with cash exchanged among families and communities during Chinese New Year observances, extending beyond ethnic Chinese groups to broader Khmer society as a of goodwill and economic sharing. In 2025, such distributions drew large crowds to philanthropists' residences, underscoring the custom's permeation into , though occasionally leading to overcrowding incidents. The has indigenized the practice as ampao or ang pao, wherein red envelopes containing money—sometimes paired with treats like puffed rice—are given during or integrated into festivities, reflecting syncretic influences from Chinese-Filipino communities while adapting to Catholic-dominant customs. Unlike the celebratory , purple or white envelopes serve condolence purposes at funerals, highlighting color symbolism's divergence to denote rather than joy in local . In , sebaetdon entails monetary gifts in envelopes—frequently red to symbolize luck—bestowed upon juniors following sebae bows to elders during Seollal, the Korean Lunar New Year, though the emphasis lies on hierarchical respect rather than widespread diffusion outside family rituals. Japan demonstrates limited incorporation, favoring otoshidama plain or decoratively knotted envelopes for New Year's child gifts, eschewing red's prominence in favor of neutral tones tied to Shinto-Buddhist observances. Adaptations for the Hungry Ghost Festival in regions like occasionally employ green envelopes among non-Chinese participants, inverting red's auspiciousness to suit rituals appeasing spirits, though such variations remain niche and tied to multicultural exchanges.

Modern Adaptations and Innovations

Digital and Virtual Red Envelopes

Tencent's WeChat introduced digital red envelopes, known as "hongbao," in January 2014, coinciding with the , by integrating the feature with to enable users to send virtual monetary gifts mimicking the traditional practice. This innovation allowed instant transfers via mobile devices, enhancing accessibility for urban populations separated by distance and reducing reliance on physical cash exchanges. Alipay, operated by Alibaba, followed suit with its own hongbao feature around 2015, intensifying competition and further popularizing the digital format during festivals. A key element boosting user engagement was the random distribution option in group chats, where a sender allocates a fixed sum across multiple recipients, with amounts assigned lottery-style to encourage quick interactions and social participation. This gamified mechanism led to explosive growth, with recording over 1 billion red envelopes sent on 2015 alone, demonstrating how digital features causally amplified tradition adherence amid rapid and penetration in . The from 2020 accelerated adoption by promoting contactless alternatives during travel restrictions and gatherings bans, aligning with broader surges in digital payments via platforms like and . Annual transactions through these apps during periods reached billions in value, sustaining the custom's momentum as physical interactions waned, with post-lockdown data showing continued high volumes such as 768 million users sending envelopes in one recent festival. Internationally, WeChat's hongbao has been adapted by Chinese communities through the app's global availability, facilitating cross-border gifting without traditional barriers, as evidenced by sustained usage statistics reflecting preserved cultural practices despite geographic dispersion. This digital has enabled real-time participation from overseas users, countering urbanization's isolating effects and verifying the tradition's resilience via app analytics of diaspora engagement.

Commercialization and Design Changes

Since the early 2000s, red envelope designs in have shifted from traditional plain red packets to incorporate zodiac animal motifs and seasonal themes, reflecting annual cycles while appealing to consumer preferences for variety. This evolution accelerated in the 2010s with collaborations between manufacturers and brands, introducing pop culture elements such as cartoon characters and festive illustrations to blend cultural symbolism with contemporary aesthetics. By the 2020s, commercialization intensified as luxury fashion houses like and produced premium hongbao editions, often featuring branded logos and high-end materials to target affluent consumers during holidays and weddings. adapted accordingly, with manufacturers offering customizable options using foil stamping and intricate patterns for special occasions like weddings, where elaborate designs signify and status. Emerging in the 2020s, eco-friendly variants made from recycled or sustainable papers gained traction amid growing environmental awareness, allowing producers to maintain the symbolic hue through innovative processes without compromising . In 2025, digital printing technologies enabled widespread personalization, such as adding recipient names or custom messages, as seen in market offerings from suppliers emphasizing offset and digital methods for small-batch runs. These innovations preserve the red envelope's core symbolism of while catering to modern demands for uniqueness, evidenced by the proliferation of custom design services in platforms.

Social and Economic Dimensions

Reinforcement of Family and Social Bonds

The practice of exchanging red envelopes, or hongbao, during occasions like exemplifies intergenerational reciprocity, as elders typically distribute monetary gifts to younger members, thereby affirming hierarchical roles and mutual obligations within the family unit. This custom fosters a sense of continuity and , with givers expressing goodwill through the act, which recipients often view as a symbolic affirmation of familial care rather than mere . Empirical analysis of red packet exchanges indicates that such monetary gifts can enhance recipient welfare by serving as flexible support preferable to in-kind alternatives in certain relational contexts, particularly for children and close kin, thereby strengthening emotional and practical ties. In diaspora communities, hongbao contributes to cultural preservation by enabling the transmission of traditions across generations and geographies, countering assimilation pressures through sustained ritual participation. Digital adaptations, such as WeChat's electronic hongbao, facilitate this by allowing geographically separated relatives—such as grandparents abroad sending to grandchildren—to uphold the practice, with 5.08 billion transactions recorded on Lunar New Year's Eve in 2024 alone, underscoring its role in maintaining relational unity. Beyond symbolism, hongbao provides tangible economic aid to youth for or elders in need, embedding support within reciprocal family dynamics that prioritize relational debt over , as the gift embodies ganqing (emotional sentiment) and intergenerational exchange. This mechanism aligns with broader patterns where such transfers reinforce social cohesion, as evidenced by the custom's persistence in modernizing contexts where it upholds -centric values against external cultural dilution.

Criticisms, Pressures, and Misuses

The practice of exchanging hongbao (red envelopes) has generated economic pressures, particularly from escalating expectations for gift amounts that strain household finances and provoke disputes. In regions like Dongbei (Northeast China), cultural norms emphasizing generosity lead to higher expected sums, with netizens defending larger hongbao as reflective of the area's hearty traditions, contrasting with Guangdong's focus on the quantity of envelopes over their value to symbolize abundant blessings. This disparity contributes to interpersonal tensions, as recipients in high-expectation areas face reciprocal obligations that can accumulate into debt, especially amid broader festive spending that correlates social esteem with gift size and pushes some toward financial overextension. Family conflicts have escalated to litigation over hongbao retention, underscoring breakdowns in reciprocity norms. In a widely reported 2018 case, a woman in sued her parents for withholding approximately 58,000 yuan (about $9,200) in hongbao she had received during celebrations, arguing the funds belonged to her as the recipient; the dispute highlighted debates on whether parents could claim children's gifts for household use, with courts increasingly ruling in favor of minors' ownership in similar instances. Subsequent rulings, such as a 2019 Guangzhou court order for a father to repay 13-year-old son's hongbao and a 2023 case involving twins reclaiming 16,800 yuan from their father, reveal ongoing tensions where parental control over gifts clashes with expectations of direct beneficiary rights, often tied to unreturned excess amounts beyond standard reciprocity. Beyond familial contexts, hongbao serves as a euphemism for bribery in guanxi (relationship-building) networks, facilitating corruption in business and government. In contemporary China, these envelopes often mask illicit payments, blurring cultural gift-giving with quid pro quo exchanges, as documented in analyses of "performing bribery" where hongbao embodies corruption framed as relational practice rather than overt illegality. The 2010s anti-corruption drive under Xi Jinping targeted such abuses, including hongbao in sectors like healthcare, where officials and professionals accepted them to influence decisions, prompting bans and exposing scandals that equated the practice with systemic graft.

References

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