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.

In this modern times, the influence of contemporary culture and lifestyle have enveloped communities and societies to the very core and has eroded the foundation of traditional beliefs, values and systems of livelihood with some communities being completely destroyed. Language is also overwhelmed by colonial and modern colloquial which have deprived the true meaning of elements of ICH, its expressions and the sanctity of its observance. Ritual which the paper will examine inculcates ceremonies and elaborate practices with varied significance that has been the subject of continuous debate as to its relevance, enormous resources invested, economic factor and social cost. This assessment is a comparative contextualizing of the ancient ritual of JongmyoJerye in the traditional Korean society and that of the Veibuli (veivagunuvi) vakavanuapracticed in the iTaukei (indigenous Fijian) community. These two ceremonies, I will argue, although reflect evolving intangible cultural heritage (ICH) and maybe distinctive have through time experienced changes and these purported transformations is manifested in the style, processes, and practice which to a greater extent affect in some way the mystical powers and positive wave of spiritual “luck” that is derived from dedicated and strict observance of such rituals; it is still maintained with its principles emphasized. Similarly it will be further argued that intangible cultural heritage safeguarding measures put in place by the communities, institutions and governments of both societies have to a greater extent allow for the continuity, recognition, observance and appreciation of the ceremonies in modern societies.

Nowadays shamanism as an ancient religion still continues to exist in lives of people in Korea, Mongolia, Central Asia, Siberia and other regions of Asia-Pacific. Among those countries Korea distinguishes itself by the fact that in the country besides shamanism there are other religions that are co-practiced today, which are Confucianism, Buddhism, local rites and village ceremonies, and lately, Christianity; however, shamanism has a significant role in people’s lives. All those forms of worshipping are different but nevertheless Koreans had managed to integrate them into their everyday life and create a rich intangible cultural heritage, to mention few “Arirang” and “Pansori”. Korean shamanism referred as “Mugyo” has long exerted a very strong influence on Korean people, and it still does” (Choi, 2006). Shamanism had influenced on formation of diverse intangible and also tangible cultural heritage of people. Therefore, we can see that Koreans practice so many diverse religions, which distinguishes them from other ethnicities.

For centuries, phenomenon of intangible cultural heritage was a key factor for transmission of indigenous cultural traditions for future generations as well as a matching point for intercultural dialogue in Central Asia – countries with unique oral and music traditions. The process of socio-economic and cultural transformation observed in modern Central Asian states after becoming independent in 1991 had also affected the state of the intangible cultural heritage, including changes in funding, expertise and management. With independence, serious challenges of safeguarding of ICH have come in the wake of these changes. Whereas under Soviet time the culture sector enjoyed state funding, together with an importance in state planning and a certain level of prestige, under free-market conditions this is no longer the case. Yet with these challenges have come new opportunities, particularly in such fields as revival of cultural traditions, sharing of expertise between international and regional experts and in better identification, inventory and safeguarding of cultural heritage of humanity. After collapsing Soviet Union all Central Asian countries as independent countries joined the country-membership of UNESCO and participated in its international projects. This step created new possibilities of international cooperation in the field of and safeguarding cultural heritage and transmission to young generation. In recent years UNESCO in close cooperation with international institutes, category 2 centres and Central Asian countries has acquired a great deal of experience as the coordinator of the often complex pilot projects for safeguarding and revitalization of Central Asia’s rich intangible cultural heritage.

This study is intended to just understand more of the importance of established religion in Bhutan based on the outline of Buddha’s teaching and the natural course of approach towards the preservation of the religious culture through the centuries in the simplest manner with regard to brief history of Buddha or the origin of Buddhism in Bhutan and in Korea. Having said that, the origin of Buddhism in Korea is fascinating ever since the Koguryo22) period in the early 4th century although there are traces of proofs that Buddhism existed even before that. I understand that Buddhism in Korea is a perplex subject and need strenuous in-depth study, thus, this paper is based simply on the general aspect of Buddhism and due to limited source of references and adequately time-bound, I decided to add only certain subtle general facts. The study of Descending Day of Lord Buddha (Lhabab Dhuechen) celebration in Bhutan is considered one of the most important sacred days and religiously interesting how the people of Bhutan commemorate the day Buddha descended from heaven for the benefit of all sentient beings on this day. On the other hand, Yeongsanjae celebration in Korea is the highest and largest re-enactment of Buddha’s teachings expressing values of Buddhism in respect to development of self-discipline. It is interesting to witness an elaborate session of how Yeongsanjae is celebrated especially the dissociation of different episodes of events inculcating dances, singing and rituals. Buddhism and religion as a whole is a vast and complex subject. This paper is a study of the general aspect of Buddhism establishment and its role in the daily lives of Bhutanese people and how it affects the culture and tradition in many ways. Similarly, Korean Buddhism is an interesting subject but needs immense in-depth study for a significant result. Since, it was crucially time-bound and short of source of relatively substantial references, because of the fact that many published books still awaits translation to foreign language(s) (English), this study is compressed with only subtle details.

The traditional weaving of Lao textile is the dominate form of artistic cultural expression of Lao women and also the woven heritage of Lao nation. preserving and disseminating of hand-woven identity of Lao heritage. This research is a study of historical background of Lao textile, the problem of safeguarding of the elements, the ways of safeguarding this element under the Lao policies and the enhancement and awareness-raising of safeguarding on Lao textile disseminated in its community against the social change and economic growth. In occasion of study the safeguarding on Korean textile in Hansan, Mosi weaving which will describe on some point of view on this element of safeguarding as the comparative study. By using the methodology of literature review such as: discussion on different books, journals, websites or these used as reference material to illustrate what has been researched on the topic before variables.

Nowadays, the term of Intangible Cultural Heritage Safeguarding becomes a main issue in the world. As the time passed by, many of cultural heritage begin to disappear. In line with the modern era, young generations do not really know and care about their culture. Therefore, a cultural space that can preserve and transmit cultural heritage, especially intangible cultural heritage to the young generations is being needed.

The practice of mother and child-healing and celebration is perhaps one of the intangible cultural heritages that has continued and survived through several nations and today’s western influence. While others may argue that the practice has changed drastically, this is mostly witnessed at the superficial level particularly during the celebration. What was once a private and sacred moment for the mother and child has transformed into a huge celebration for the community and to the traditional women this is taboo. On the other hand, inter sacredness remains within the treatment and healing process as a secret heritage safeguarded by the lineage.

In today's rapidly changing realities of life when the boundaries of cultures and traditions are blurs, our goal is to preserve ethnic identity. Since intangible cultural heritage was formed by ancestors and transmitted from the past to the present day. In these conditions, heritage is the basis for the identification of a people, of a particular tradition. However, no element could not be performed without the owner of the knowledge. Therefore, in our opinion, one of the most important points in the livelihood of element of intangible cultural heritage is an institution its bearers. Since the intangible cultural heritage is very rich and varied, in this article we will consider bearers of musical traditions, accurately instrumental music tradition and its bearers – kuishi. The author of these lines was fortunate to witness firsthand the achievement of preservation of the bearers' institution in Republic of Korea as part of a general system of safeguarding intangible cultural heritage, which has a long history of development.