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Sericulture, the traditional art of silk production, holds a significant place in Uzbekistan’s cultural and economic heritage. This tradition encompasses the cultivation of mulberry trees, rearing of silkworms, harvesting cocoons, and spinning silk threads, which are then woven into exquisite textiles. Uzbek sericulture is deeply intertwined with community life and seasonal cycles. Knowledge and skills have been transmitted through generations, often within families and artisan guilds, preserving ancient techniques alongside innovations. The process is accompanied by rituals and ceremonies that express respect for nature and the silk-producing creatures. Silk products from Uzbekistan are celebrated not only for their beauty but also as symbols of craftsmanship, social status, and cultural identity. Sericulture traditions continue to thrive in regions historically known for silk production, contributing to local economies and cultural tourism.

Uzbekistan 2022

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The tradition of Karabair horse care in Uzbekistan represents an integral part of the country’s cultural and pastoral heritage. This includes breeding, feeding, grooming, training, and ceremonial practices associated with these horses. Families and communities have developed knowledge and skills over generations to ensure the health and performance of Karabair horses. Ceremonial events, such as horse shows, races, and local festivals, highlight the importance of these animals in social and cultural life.

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In order for the land to not be washed away and to have a certain moisture and fertility, residents of the Đồng Văn karst plateau gathered rocks on the surface to form a edge. Large rocks with relatively flat surfaces are placed below; Small, rough rocks are placed on top to form a trapezoid. The height of the rocky shore depends on the terrain of each field. But where only rock holes have soil, they still stack rocks to keep the soil moist and colored for a long time. People have made specialized production tools to fit the soil type on the rocky mountains. For example, the Hmông plow has a small blade, thick corn, a slightly blunt blade, and an upward-curving tip to prevent chipping. shatters upon impact with rocks. The butterfly hoe's tiny, triangular blade is simpler to navigate into cracks in rocks because it is concave at the tail. Main crops planted on rocky fields include tobacco, flax, melon, squash, buckwheat, corn, and legumes. The primary method of cultivation is intercropping, which not only maximizes the potential of the soil but also builds a vegetative layer on the surface to stop erosion. During the process of labor and production, residents of the Đồng Văn karst plateau also create many tangible and intangible cultural values ​​such as cuisine, means of transportation, agricultural calendar, and folk literature treasures. , folk songs, folk music, agricultural rituals, etc.

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Hemp textile weaving tools include simple tools for preparing flax fibers such as mortar, rolling board, fiber collection reel and complex weaving tools such as spinning molds, eye molds, and weaving frames ( The frame is made of I-shaped wood; the comb; the loom is made up of 6 parts: the yarn winding shaft; the yarn winding shaft; back tie). The process of creating a Lùng Tám brocade, from growing flax until forming a brocade product, must go through 41 completely manual steps such as choosing fields, preparing land; Drills; taking care of plants; tree cutting; tree classification; drying; Stripping; pounding fibers; fiber splicing; spinning reel; yarn collecting and removing reel; boil fibers; fiber annealing; yarn washing; boil white fibers with beeswax; rolling; remove the white thread, etc. Having good flax thread, the weaver carries out the steps of arranging the warp thread, hooking the thread into the comb, putting the thread into the wooden board, pulling the thread into the frame, weaving the fabric, soaking the newly woven fabric in kitchen ash, washing fabric, drying raw fabric, rolling raw fabric, making dyes, dyeing fabric, washing dyed fabric, drying fabric, rolling fabric, drawing, beeswax printing, dyeing after beeswax painting, drying fabric, dipping fabric in water boiling, cutting fabric, joining fabric, embroidering patterns on products, classifying, packaging and selling products. Techniques such as: Making yarn; Indigo dyeing; Beeswax painting and weaving of the Lùng Tám people have become "treasures" of the Hmong people here. All stages are mainly undertaken by women. Fabric color is natural, from trees, tubers, and forest leaves. They weave using belt looms. They avoid men from coming close when women stretch the thread into the frame because the thread breaks and is threaded wrongly. The main product is brocade from linen. Brocade is then created into products such as costumes, formal wear, and souvenirs. In rituals to relieve drought, protect family, etc they use linen.

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According to documents from the Department of Culture and Tourism, the Yao people in Bac Kan province have the second largest population, accounting for nearly 18% of the total population of the province; divided into 2 dialect-using groups, "Kềm miền" and "Kềm mùn", including 3 groups, 4 branches and 8 branches. Each group has its own cultural identity, especially in terms of costumes. With their sophistication in the way they dress, Red Yao women create their own unique features in the way they decorate their costumes. The costumes of Red Yao women in Bac Kan include two types: regular clothes and formal clothes. The daily casual clothes have two main colors, blue and black, including a headscarf, shirt, bib, belt and are usually not embroidered with patterns. The formal clothes worn on wedding days or festivals are cut, sewn, embroidered more elaborately and meticulously, with a split chest, embroidered shirt placket, and fastened with silver buttons. The two chests of the shirt are decorated with many red woolen flowers in a V shape. The back collar is decorated with many colored beads. The two trouser legs are embroidered with patterns from the knee down. The belt is made of two pieces of cloth about two spans long, embroidered with patterns and beautifully decorated at both ends. The main color of the Red Yao ethnic group's ceremonial costume is red, because they believe that red brings happiness and luck. The Red Yao ethnic group's costume is one of the most richly and diversely decorated with patterns among the ethnic groups in Vietnam, expressed through the art of decorative patterns on the costume. The decoration on the ao dai and both sides of the flaps is attached with beaded strings with red and yellow tassels at the ends. The sleeves have a strip of embroidered patterns or made of green fabric. The belt is made of indigo fabric, embroidered with many patterns of plants, tiger paw prints, surrounded by green cat paw prints, flowers, stars, pine trees, and children. The trouser legs are mainly decorated with horizontal bands of patterns from the hem up to the trouser legs. The embroidered skirt is a red strip of fabric, in the middle there are two rows of white sawtooth patterned fabric, below is a row of red, blue, yellow tassels. The bib is embroidered and decorated with bright red, yellow, blue thread, and silver. Around the neck of the bib, along the front of the bib are decorated with silver flowers, rectangular silver pieces, one after another, handcrafted. Using manual techniques: embroidery, fabric patching, silver attachment, processing color and shape layouts..., the Red Yao people create different motifs to decorate their costumes. The types of decorative patterns are diverse: images of trees and grass, tiger footprints, cat footprints, stars, images of children, sawtooth patterned fabric, tassels... The art of decorating patterns on costumes contains many aesthetic, religious and spiritual values, demonstrating the ingenuity, sophistication, and creativity of the Red Yao women in Ngoc Phai (Cho Don-Bac Kan). With the efforts to preserve the national cultural identity of the Red Yao people, Ngoc Phai commune, Cho Don district, the Art of making costume decorative patterns of the Red Yao was recognized by the Ministry of Culture, Sports and Tourism as a National Intangible Cultural Heritage in 2018.

There are many types of chickens, one of which is called "Chraes chicken” by the locals" in Siem Reap. Local people believe that type of chicken can cure fever, Knol abscess on child’s head. When medical treatment is not working, people use a method known as “Bol” to find the cause. If they bol and the Chraes chicken is the cause, they have to find the Chraes chicken to cure the child. If the patient is a girl, you have to find a rooster, on the other hand, if a patient is a boy, you have to find a hen. The treatment is done by treating the patient and the hen as a couple. Put the chicken on the head of the child and pour water over the chicken to flow over the head of the child, or in other words, put the chicken in a container and water it in, then take the water to water the child. At that time, they also said some prayers. The ceremony may end here, but some people, after pouring water, cut the chicken wings a little and wrap them in a piece to make a necklace for the child to wear.

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Drukor and Tokor mean the same thing, that is, collection of bru (grain) or collection of to (food grains) by the people of Merak and Sakteng in Bhutan. These highlanders of the east use brukor while the highland settlers of the west use tokor. The highlanders fill their stores with various types of grains, mostly rice and maize. Some households even have grain stocks as old as 20 years as one does not need to worry about insects at high altitude. During the summer, the highlanders are busy tending their animals while farmers in the lower altitude villages are busy with crop farming, but during the autumn season when farmers harvest their crops, the highlanders come for brukor or tokor. They normally take loads of raw incense leaves, butter, dried cheese, fermented cheese, meat, hides, wool, and all sorts of animal products to exchange for grains. Normally their transactions are barter system, though cash transaction is also common in order to buy necessary items such as salt, sugar, and tealeaves that are imported from India. The highlanders transport these goods on horses, yaks, dzos, and oxen and also carry them on their own backs. The caravan will range from a few to over 20 pack animals walking in line along the tracks, halting at nights where there is enough grass and water for the animals. Over the years, this custom has led to a special bond between the highland dwellers and lowland farmers known as naep (host/guest). Following the harvest in winter, the highlanders visit the lower altitude for brukor and become the guests of the farmers, while in summer, the farmers visit the highland pastures in search of butter and cheese and become guests of highland hosts. In the central districts, the highlanders also take care of the flocks of sheep belonging to the low altitude farmers from April until the Blessed Rainy Day in the autumn, receiving a measure of grain for each animal by way of exchange. The highlanders store their grains with the host family until all of it has been carried up to their highland homes, which may take some months. They do this with complete trust that the quantity will remain correct, to the last grain. However, this tradition is now almost lost in some parts of the country, since the yak products are easily traded for cash in the urban centres where alternative accommodation is now easily found. Moreover, the modern market has everything that a highlander needs to buy with cash. The liberalisation of cordyceps collection has also increased the purchasing power of the highlanders. In the central districts, sheep culture has been now disappeared from the landscape.

Traditional farmacology. For preparing medicaments people use minerals, plants, fruits and vegetables, animal parts and products like milk, butter, honey.

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The Art of making costume decorative patterns of the Mong Hoa ethnic group in Sa Long commune (Muong Cha-Dien Bien) is expressed through the technique of drawing patterns with beeswax, embroidery, fabric patching and color matching. The Mong Hoa ethnic group believe that patterns on costumes and household items will help them communicate with the gods, invite the gods to their homes, bestow good luck, and ward off evil. To create patterns, the craftsman must prepare the beeswax, use a pen to dip into the wax to draw patterns on the fabric, let it dry, dye it, and then boil it in boiling water. The beeswax melts completely at high temperatures, revealing the patterns. The main patterns are: flowers, diagonal lines, rectangles, squares, snails, diamonds, etc., giving the traditional costumes of the Mong people in Sa Long a unique beauty. The technique of creating patterns on fabric shows that the Mong Hoa ethnic group reflect the personality and aspirations of people throughout their history of development. The patterns are created on traditional costumes: dresses, belts, head scarves, leggings... with their own secrets reflecting the creativity, artistic level, and ingenuity of the Mong Hoa ethnic group. Not only painted on dresses, belts, and costumes, the typical patterns of the Mong Hoa ethnic group are also shown on daily living items such as: field baskets, cross-body bags... Each pattern represents the noble aspirations of the people. It is a valuable folk knowledge reflecting the economic, cultural, social, historical level, the mark of the times, and the cultural identity of the Mong Hoa ethnic group artisans. This is a unique folk art form in the way of creating patterns and color combinations on fabric products to create beautiful, unique, delicate, and skillful costumes that are distinct to Mong women. The Mong Hoa ethnic group in Sa Long commune always protect and promote the value of this heritage with strong aesthetic value, demonstrating their talent, delicacy, and ingenuity. Because of its unique historical and cultural values, the Art of making costume decorative patterns of the Mong people (Mong Hoa ethnic group) in Sa Long commune was included in the List of National Intangible Cultural Heritage by the Ministry of Culture, Sports and Tourism in 2017.

Traditional knowledge and practices of the growing flowers and other decorative plants.

The nature and essence of each man, animals, fruits, vegetables and other plants were defined in traditional folk medicine. There are mainly four mizajs: warm, cold, wet and dry. Mixed of them produced more complex natures.

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The Bhutanese custom of greeting and farewell, known as Pheb-so, is a significant culture in Bhutan. Although this custom has disappeared over time, there are some places and regions where the custom of greeting and farewell is still pronounced. Suwa, which means greeting, welcome or arrival, is practiced when a guest or someone new visits the place or region. The receiving of guests at a distance before they reach their destination is an age-old tradition in Bhutan. Sumptuous meals are prepared along with tea or alcoholic drinks. Both the guest and the reception party enjoy the meal together and continue on their way. This tradition called suwa before arriving at home has now all but disappeared in most parts of the country due to motor road connections, which take the guest right up to the village. Nonetheless, the custom continues at the national level for the receiving of dignitaries, and elaborate preparations are made in the case of His Majesty the King and members of the Royal Family, and His Holiness the Je Khenpo. People from the village normally make a point of offering tshokchang especially to the Royal Visitors, and the ministers of the entourage. Separately visiting officials are also welcomed in this way but with less elaboration. Likewise, guests are also accompanied some distance along the way when they depart. In the family or the village, seeing off the guest takes place at the point where the transport service is available. However, the official seeing off is as elaborate as the reception, at about the same distance from the place of residence. Apart from His Majesty the King and members of the Royal Family and His Holiness the Je Khenpo, alcohol is an important item to serve both at the reception and see-off points. Chawang char is to unfold the kabney and bow down to receive the VIPs as the main host offers khadar (auspicious silk scarf ). The reception party should be formally dressed for the occasion. At the time of seeing off, the hosts unfold the kabney and bow down as a sign of respect, but do not present khadar. In traditional Bhutanese custom, the oral greeting of ‘kuzu zangpo la’ is used among people of equal rank and not to dignitaries higher than oneself. Similarly, no words of farewell are used while seeing off, except that the departing dignitary may say a few words of appreciation. Some soelre (gift, usually in the form of cash) is left in appreciation for the tshokchang or hospitality offered by the people or a household. Formerly, people waved to each other with khadar until the departing guests were no longer in sight. However, this custom has also disappeared because of travel in motor cars. Nonetheless, at the point of departure, a friendly well-wishing song is exchanged between the two parties as follows: People who are leaving: The high sky is on the other side of the pass; While the sun is on this side of the pass; Because of the distance, we could not meet last year, Yet it made us happy as we could meet this year. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are staying back: The sun is all set and going, While the high sky will remain behind; If the sun is definitely leaving, Please take the high sky along with you. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are leaving: The high mountain is on the other side of the pass, While the snow lion is on this side of the pass; Because of the distance, we could not meet last year, Yet it made us happy as we could meet this year. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are staying back: The snow lion is all set and going, While the mountain will stay behind; If the snow lion is definitely leaving, Please take the mountain along with you. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are leaving: The beautiful meadow is on the other side of the pass, While the stag is on this side of the pass; Because of the distance, we could not meet last year, Yet it made us happy as we could meet this year. Let the wishes of those leaving be fulfilled, And let the fortune of those left behind flourish. People who are staying back: The stag is all set and going, While the beautiful meadow is staying back; If the stag is definitely leaving, Please take the beautiful meadow along with you. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are leaving: The serene lake is on the other side of the pass, While the golden-eyed fish is on this side of the pass; Owing to distance, we could not meet last year, Yet it made us happy as we could meet this year. Let the wishes of those leaving be fulfilled, And let the fortune of those left behind flourish. People who are staying back: The golden-eyed fish is all set and going, While the serene lake is staying back; If the golden eyed fish is definitely leaving, Please take the serene lake along with you. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are leaving: The solitary monastery stands on the other side of the pass, While the venerable lama is on this side of the pass, Because of the distance, we could not meet last year, Yet it made us happy as we could meet this year. Let the wishes of those leaving be fulfilled, And let the fortune of those left behind flourish. People who are staying back: The venerable lama is all set and going, While the solitary monastery is staying behind; If the venerable lama is definitely leaving, Please take the solitary monastery along with you. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are leaving: The majestic fortress stands on the other side of the pass, While the powerful ruler is on this side of the pass; Owing to long distance, we could not meet last year, Yet it made us happy as we could meet this year. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are staying back: The powerful ruler is all set and going, While the majestic fortress is staying back; If the powerful ruler is definitely leaving, Please take the majestic fortress along with you. Let the wishes of those leaving be fulfilled, And let the fortune of staying behind flourish. People who are leaving: The peaceful hamlet is on the other side of the pass, While the benevolent parents are on this side of the pass; Owing to the long distance, we could not meet last year, Yet it made us happy as we could meet this year. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish. People who are staying back: The benevolent parents are all set and going, While the peaceful hamlet is staying back; If the benevolent parents are definitely leaving, Please take the peaceful hamlet along with you. Let the wishes of those leaving be fulfilled, And let the fortune of those staying behind flourish.