Since ancient times, nomads used to drink ‘kymyz’ from mare, cow and camel milk. Even now on ‘jailoo’ (pastures), the way of making kymyz remained the same as centuries ago. The most valued kymyz is made of mare’s milk. From spring until the late autumn, horses grace on mountain pastures. During this period, mare’s milk is collected. Traditionally, both men and women are engaged in the process. After the collection of the milk, it is poured into the leather bag ‘saba’ where the leaven of kymyz is always kept. Then the milk inside the cube is whipped thoroughly, for about half an hour using a stake. It takes about 12-15 hours for the kymyz to reach the condition.

By the beginning of the 1970s the number of Kandakar masters and centers of engraving sharply reduced. Production of engraved items suspended in many centers of Uzbekistan. At present, however, centers of engraving are being revived and the system of apprenticeship is being re-introduced. Nowadays, the masters of traditional engraving work in such cities as Tashkent, Shakhrisabz, Qoqand, Ferghana, Bukhara and Khiva. Also a new phenomenon emerged, i.e. masters of engraving began to participate in designing the interiors of religious buildings (mosques, madrasahs), cafes and teahouses (which are usually designed in a traditional style). Changes are observed in the ornamental designing as well. For example, engravers try to improve further the designs of the items produced by them, by including new patterns and by applying the technique of incrustation with semi-precious stones. Within the framework of measures to create new jobs, develop tourism, promote small business and craft production, the state also pays attention to the development of this type of craft and art. This is manifested in tax preferences, the provision of free conditions and other innovations.

A kind of traditional drink of farmers and people’s mountainous areas, which is prepared with milk of horse, sheep and goat. Especially ayron is prepared in summer pasture.

Kamochtari is prepared with hot bread just baked in the tanur – local oven and butter, in the form of crumbling.

Mongols milk cow, ewe ir nanny goat and boil the milk gently. Then they curdle the boiled milk. Curdled milk releases whey. Then it is boiled in the whey until the whey is absorved away. Mongols scatter the boiled curdles on the rack to dry and store them for winter use. They also mix the boiled curds with cream or milk skim and eat it. The boiled curds are a combination of all good qualities of dairy products. They are the nourishing food. Only Mongolians make these kinds of products from molk. The boiled curds are good treatment for chromic troubles of gall and liver.

Mongolians make a tea in various ways. We boil the water for tea and add powdered tea to the boiling water and keep it on the soft fire for two minutes. Then we blend the boiling tea with milk and salt. We ladle up and pour back the blended tea in a flurry. We call tea as five dainties. They are water, salt, milk, ghee and tea. We melt ghee or fat of sheep's tail and add millet in the cast-iron pot and fry them. Then we pour hot plain tea without dregs, blend it with milk, put the lid on the pot and keep it for a while. Then we season the boiling with salt and soda. Then we pour it into a kettle. This is called hiitstei tsai or tea with various mixtures. This is thicker and oily tea. It can remove one's fatigue and satisfy one's hunger. Mongolian tea is called as, tiisen tsai (tea in corky tub), bortstoi tsai (tea with pemmican), torguud tea, tea with ravioli, tea with nettle and so on. We have many traditions to make a tea.

National Intangible Cultural Heritage, Republic of Korea Myeoncheon Dugyeonju refers to good-smelling liquor made in Myeoncheon-myeon, Dangjin-gun, Chungcheongnam-do. The name Dugyeon was attached to it, as azalea petals (dugyeonhwa in Korean) are used in making it. A legend links this liquor with Bok Ji-gyeom, who helped Wang Geon (King Taejo) found the Goryeo Dynasty (877-1394). The king came down with a serious illness. The family tried many medications for him to no avail. His young daughter started praying for her father’s recovery at Amisan Mountain. On the 100th day, a mountain deity appeared and told her to make liquor using the full-blown azaleas that grew on Amisan and the water of the Ansaem Well (a well behind present-day Myeoncheon Elementary School), let her father drink it 100 days later, and then plant two gingko trees in the courtyard of her house. She followed the instructions and her father recovered from his illness. The liquor is viscous, light yellowish brown in color, and tastes sweet. The azalea fragrance from it is pleasant and it has no reek of yeast. Its alcohol level is 42 proof. It improves blood circulation, helps recovery from fatigue, and lowers cholesterol level. Stamens and pistils of azalea flower have some toxicity, and thus one should take care not to let them get mixed in the making of the liquor.

The Lepcha community under Samtse Dzongkhag (district), especially the Limithang Chiwog (sub-block) under Samtse Gewog (block), conducts the indigenous festival “Ram Faat” annually. All the Lepcha in this community are Buddhist. It is a community festival where even the Lepchas as far as Paa Chu, Phuntsholing under Chukha Dzongkhag come to observe Ram Faat in Limithang chiwog. It is a five-day festival worshipping the God of earth for protection of their society and country from misery. During this festival, they propitiate the deities seeking protection from natural calamities such as earthquake, flood, landslides and well-being of all sentient beings. There is a strong belief that that their tutelary deity resides in one of the giant mountains where they locally call it as Zay Nga facing North east of their community Lhakhang (temple). Annually, Ram Faat is held for five days from 10th to 14th days of the 12th month of the lunar calendar. This is one of the Lepcha’s most intriguing festivals that the Lepcha community in the locality observe. It is unknown when the Ram Faat was initially introduced but it is conducted in one storied Community Lhakhang, Limithang Chiwog which is three hours drive on a rough feeder road from Samtse Dzongkhag. While the actual date of the establishment of the temple is not known, the head lama said that the Lhakhang used to be there during their fore fathers’ time indicating that the temple used to be there from 16th century. There was no evidence how the Lhakhang looked like before. It has only been five years now that the Lhakhang, with the help of the government support, has been face lifted with the concrete walls and aluminum corrugated sheets. The majestic Guru Rinpoche statue is the primary image in the main shrine room and also require two Choep/chogap (ritual performers) along with the head lama of the community Lhakhang. However, certain parts of the element seemed to have been lost. For example, when asked about the performance of the mask dance during the festival, the Lama (narrator) said that the practice of performing the mask dance during this festival had declined with the loss of the equipment (mask and dress) due to insects and pests. Today, no one in the community knows what kind of mask dances were performed during this festival. The Lama (also the narrator) seems to be frail and old, but he assured that he has two trained disciples in the community who will maintain the continuity of this festival even after his death.

National Intangible Cultural Heritage, Republic of Korea Munbaeju is liquor made in Pyeongan-do. It got this name as its aroma is similar to that of the wild pear tree (Pyrus ussuriensis, munbae in Korean). It is said that the underground water from a limestone layer along the Daedonggang River was used to make this liquor during the colonial period (1910-1945). It is made from wheat, hulled millet, and African millet. The liquor is light yellowish brown in color. Upon completion of brewing and maturing, the alcohol level of the liquor becomes 96.2 proof, and it can be stored for years though in practice, it is stored after maturing for six months to a year. It has the fragrance of the wild pear tree though the fruit is not used in making the liquor.

Bhutan, embodied with rich and unique culture heritage has largely remained intact for centuries because of its unique way of preserving its culture and tradition over the generation and of course being isolated from the rest of the world. Rukubji, a geopolitically located snake head village under Sephu Gewog (block) in the premises of Wangduephodrang Dzongkhag (district) celebrates Lochu. Lochu is the native sacred festival were offering for the wellbeing of locality led by Phajo (local shaman) with 25 Pazab (soldiers or guard) particularly performed. Lochu is said to be sacred performance initiated in around mid of 10th and 11th century after Zhabdrung Tshenden Dhelwa subdued the demonic forces and made into local deity (Phola) of the place. The villagers do a grand offering to the local deity to bring peace and happiness. In the past a sheep is slaughtered and made offering to the local deity. In recent times, the bonisim culture was being stopped and alternative offerings like forelegs/hindleg and ……. of a cow are done to appease the protector. Zhabdrung Tsenden Dhelwa was born in Tibet. It was around in mid of 10th and 11th century where Zhabdrung Tsenden Dhelwa visited the place. The place was not blessed by any other Lamas and it is said that first lama to visit in the region was Zhabdrung Tsenden Dhelwa where he subdued many demons and sanctified the place. Lochu was conducted consecutively every 3 years. It is believed that, failing to perform the offerings would bring bad luck, natural calamities such as flood (happened some 7-8 years ago) and the harvest of any crop (potato being the main cash crop of the locality) would be befallen. It is also believed to be said that the local deity, in order to bless the community with peace and happiness, an old man is always assigned to offer prayers to local deity (Phola) to bring peace and prosperity in the community. It so happened that one day the old man knew that due to his old age, worried that he wouldn’t be able to render his service in offering to Phola thereafter. Legends are being past that the local deity appeared before him and enlightened him with wisdoms. The old man, upon this wisdom advised his communities to conduct the Lochu on 5th or 6th day of every twelfth lunar month of the third year. Thereon, the festival is being celebrated in winters of every third year. Far and near community witnesses this festival and the locality celebrates grandeur day with feast and ceremony. It is said that in the olden days lochu is annually conducted on the 5th or 6th day of the twelfth lunar month. However, as time passes the communities could not conducted annually and made to conduct in every 3 years. Alternatively, if the locality couldn’t celebrate this occasion, the community comes together annually and recites Kangyuar (translated words of buddha) to bring good luck in community. As the time passes by, the community face problems like, finding Phajo (Shaman) since it is said that the way of offering is different. A man from every household was mandatory in the past for Pazab. As the time passes, 25 Pazab are required for the day which are mostly performed voluntarily. The community fears that the next celebration wouldn’t happen as there is no Phajo for the day. The previous one is unable to perform due to his illness.

National Intangible Cultural Heritage, Republic of Korea This is liquor made by the Choe Clan, a traditionally prestigious and influential family in Gyo-dong, Gyeongju. Choe Guk-jun was the first person to make it. He is said to have served as an official at Saongwon (Palace Kitchen Management) during the reign of King Sukjong (1674 – 1720). The liquor is made with the water drawn from the well within house of the family. It is said that the well never runs dry, the water has a good taste, and its temperature always remains unchanged. The water is boiled and then cooled. The cooled water, locally produced glutinous rice, and malt are mixed to make the liquor, which is transparent pale yellow in color. It has its own unique flavor and tastes sweet and a little sour. Its alcohol level is 32-36 proof. Crude liquor is made first, then Gyeongju Beopju is made through fermentation of this crude liquor. The process takes about 100 days and the liquor can be stored for more than a year if the temperature is maintained.

Among nomadic Mongols, there are abundant customs associated with airag (fermented mare’s milk) and it is made in the cowhide vessel - bag or wooden keg for airag, by stirring it with Bülüür. The traditional home brewed milk-vodka (airag, khoormog and other beverages) is made by distillation of milk of different animals. The basic traditional technique of making mare’s airag consists of milking mares and cooling freshly milked milk, and repeatedly churning milk in a khokhuur with starter left inside to assist its fermentation. The liquid must be churned 2000 to 4000 and more times to make good fermented blend of airag. In the historic facts, it is stated that Mongols are people who enjoy the mare milk. Airag is consumed as an honored beverage during special occasions such as weddings, feasts and ceremonies, customs of worshipping the mountains and waters, or as an everyday consumption.