Inscribed in 2018 (13.COM) on the Representative List of the Intangible Cultural Heritage of Humanity As one of the popular Korean folk tradtion, ssireum is a type of wrestling in which two players wearing long fabric belts around their waists and one thigh grip their opponents' belt and employ various techniques to send the opponent to the ground. It is played on diverse occasions, including traditional holidays, market days, and festivals. Ssireum games occur on sand in any available space around a neighborhood, and are open to participation by community members of all ages, from children to seniors. The winner in the final game for adults is awarded an ox, which symbolises agricultural abundance, and the title of Jangsa. When the games are over, the Jangsa parades around the neighborhood riding the ox in celebration. The customary practice of providing an ox as a prize is meant to allow the winner to farm more effectively.

South Korea 2018

Nomadic way of life of the Kyrgyz and natural conditions they have lived in had their impact on formation of traditional system of knowledge, social and economic practices of livelihood directed at resect for nature and surrounding world. Traditional knowledge on cattle breeding and pasturing are based on ancient practices and measures on sustainable use of lands, soil, and vegetation for sustenance of the population. They consist of knowledge on movements of livestock, peculiarities of pasturing, soil remediation, re-vegetation, forage conservation and disposal of feeding stuffs, and peculiarities related to veterinary and care of the livestock.

A story has it that Neypo (A Local Deity) was originated from Tshokar and Tshonag at Singye Dzong. In olden days khando Machig Labdon stole a son (Sasung) from Tibet and brought to Bhutan to make him the guardian deity of Bhutan. When they reached Tshonag at Singye Dzong, Khando told his son not to open his eyes but the son was eager to know why his mother did not allow him to open his eyes; hiding he opened his eyes and he saw a huge Snake (neypo) in front of him and he got shocked and died on the spot. Khando really got angry and she chased the Neypo from Tshonag; Neypo fled toward south and he reached at a place called Tsango, there he told villagers, “I will look after your wellbeing, if you offer me one people in a year. Villagers did not agree and they said “we will give one sheep every year instead of people; Neypo thought it won’t be sufficient to fill his stomach, so he disagreed and he fled towards south and reached Khoma, and the same thing he told to people of Khoma but there people offered one ox in a year, still then he was not satisfied, he ran down and reached Thingling where Neypo said “I will look after your village wellbeing, what will you give me in return?’’ People replied, we will give a hen every year; Neypo compared three offerings of the people and the best offering was made by Khoma people, so he agreed to settle in Khoma. This is how Neypo Invocation ritual came into existence.

Agriculture is the practice of cultivating plants and livestock and over centuries, rise in agricultural has contributed in the growth civilization. Early people have developed and improved varieties of plants and till date the practice is considered to be the important aspect of Bhutanese livelihood. It is one of the sources of income as over69% of the population here, directly depends on it for their livelihood (MoAF, 2011). In 2011, agriculture sector accounted for about 17.7% of the total GDP of the country (RNR Statistics, 2012) Asham (Maize) plays a critical role in the entire life of given economy and is a pre-dominant cereal crop for the eastern part of the Bhutan for many years contributing to more than half of total maize production in the country. Asham cultivation was one of the main cereal as well as cash crops that supported and supports lively hood for major households in the part of the country. To these days, the practice and culture of maize cultivation is one of the main live hood and sources of income. Most communities in the eastern part of the country depend on cultivation of Asham to produce following products: •\tKharang- grits, grind maize used as staple food •\tAsham me-gogni- roasted corn •\tAsham bokpi- corn flour •\tTengma- roasted and pounded maize •\tAsham mu-nang- a local term for popcorn •\tZhu- brewed alcohol Apart from above products, asham is also used as cereals for bartering during the olden days to exchange with wooden and bamboo products produced from other parts of the Dzongkhags. Moreover people also used to exchange with rice, chili, meat and dairy products within or outside the community. People used to offer asham, kharang and bokpi to monks and gomchen(great meditation masters) as they visit begging for cash and kind. Asham and its product were also used during the religious rituals at households. Crafting of Torma (Sacrificial ritual cakes) and Sur (Smoke offering) during the rituals were done by using corn flour. There has been lots of transformation in the culture, practice and process in cultivation maize in the region due to introduction of hybrid seeds, improve in tools and technologies used compared to old and traditional ways of cultivation.

Bumchod is an important annual religious ritual that makes offerings to the local deities in the village communities of Jarey, Wayang, and Changkhala of Jarey Gewog within Lhuentse Dzongkhag. Held at Jarey Temple for one full day on the 15th day of the 6th lunar month every year, the event consists of ritual prayers to two local deities – Nep Drakpa Gyaltshen and Tsan Kyibu Lungtsan; as well as the protective deity Gonpo Mani. The ritual prayers give thanks to these deities for their ongoing blessing and for the good health, good harvest, prosperity, peace, and harmony in the community over the past year. Bumchod also seeks similar blessings in the coming year. This ceremony is part of a divine sanction that gives the community authority and power as long as the local residents make timely and sufficient offerings to appease the deities. The event brings all Jarey residents—regardless of social status, age, or gender—together to celebrate the shared history that the ritual constructs. It offers community members a break from the trials of farming activities and raises the sense of communal co-existence and harmony. Elaborate ritual activities like Bumchod requires the community to rally as sponsors and supporters for the success of the planned works. These Tsawa or hosts carry out the organization and coordination of Bumchod. In the past, this festival was conducted by Jarey Nagtshang alone, but later the Gulibee household became one of the sponsors as the ritual branched out from Jarey Nagtshang family; and further as Jabung Bardhangpa also became sponsor being Threlpa (a tax-paying household). Thus, these three households used to conduct the Bumchod ritual in turn. Later, new households proliferated in and around Jarey, and today all these households actively take part in the Bumchod as Tsawa and even some households from Wayang and Changkhala villages participate as Tsawa in turn. Different households from three main villages – Jarey, Changkhala and Wayang– form a broad Tsawa group which is sub-divided into four groups by household wise: first group consist of Jarey Nagtshang, Manchulung, Tsabgang, Artobee, two households from Mregdong and Umling; the second group consist of Gulibee, Tashiling, Kyiranag, Manbingla, two households from Korbee, Trinta zhing, Dunphog and Godpodung; third group consist of Gonpa, Bardhang, Thekarla, Kyerchemey, Khomdhang zhing; and the fourth group is some households from Changkhala and Wayang villages. The contributions of cash and kind are collected from each household in their turn as sponsors. The food provisions collected are rice, butter/oil, cheese, vegetables, local wine, etc. and cash amounting to about Nu. 3000/- is collected to meet expenses for Chagyeb (offering for ritual performers) and for whatever needs to be purchased. On the day of Bumchod, all necessary arrangements preparing in the kitchen and serving food to ritual performers and guests have to be made by the sponsor Tsawa. In case they have a shortage of manpower, they can hire people from other households. It is customary that at least a one member from each household who are not the day’s sponsor come to pay respect to Bumchod ritual as guests of the Tsawa, at which time they make some contributions like butter, cheese, local wine and then present them to the Bumchod Tsawa; and in response and gratitude the Tsawa members host them lunch and dinner. It is also customary that each household brings freshly fruiting crops like chili, maize, rice from their field and then offers it to the local deities in the temple.

Mangal Shobhajatra is a vibrant procession brought out in Dhaka City on the first day of Bangla New Year . It is a creative innovation to give new social and cultural meanings to the celebration of Bangla New Year, a tradition going back to 1556 CE during the reign of Mughal Emperor Akbar the Great. In 1989, the students and teachers of the Faculty of Fine Arts of Dhaka University organized a colorful procession entitled "Mangal Shobhajatra", literally meaning well-being procession, on the first day of the Bangla New Year. Since then, Mangal Shobhajatra has become a major secular festive event in which people from all walks of life join freely and spontaneously. Pahela Baishakh, the first day of Bangla New Year, coincides with 14 April. Preparation for Mangal Shobhajatra begins a month earlier on 14 March in the campus of the Dhaka University. The students, under the guidance of their teachers, make several large artifacts for display in the procession. Each year at least one stupendous artifact is made to signify the dark forces of evil and iniquity. This one and the other artifacts vary from year to year. The Mangal Shobhajatra of 2013 comprised a monster and a reptile to signify the sinister forces, a dove to symbolize peace, a bull to stand for the revolutionary spirit, a clenched hand to embody vigour and courage, and a wide range of masks for the activists to carry in order to drive away the sinister forces and pave the way for progress.

Bangladesh 2016

Bảo Hà Temple Festival is held in the 7th lunar month to commemorate the merits of the National Guard Hoàng Bảy - who fought the enemy and protected the country's borders at the end of the Lê Dynasty (1740 - 1786). The vegetarian offering in the festival always has seven types of fruit, with the number 7 corresponding to the name of Hoàng Bảy. In particular, the offerings to him must have three types of animals (the three-birth offering) that are carefully selected. That is a large, strong male buffalo, a large, strong bull, and a large, strong male pig. In addition to the above offerings, the Bảo Hà Temple Festival cannot lack the custom of "Tiến Mã" (offering horses) in the worship ceremonies. The horse offering ritual includes seven horses of seven colors. In the festival, the solemn palanquin procession with ritualistic characteristics is also indispensable. Chầu Văn singing, mediumship ritual... are performed in the palanquin procession, making the festival more sacred. The ceremonies were solemnly held, with fun activities and folk games such as tug of war, stick pushing, and chess also taking place enthusiastically.

National Intangible Cultural Heritage, Republic of Korea On the occasion of the event, the village is divided into two sides: those living in the east section of the village and those living in the west. The winning side will reportedly enjoy better harvest in the year. The play used to be performed around the full moon period of January 15 on the lunar calendar; now, however, it is performed along with a tug-of-war competition during the March 1 Cultural Festival, held to commemorate the independence movement carried out with the locals in Yeongsan, which played a leading role during the colonial period. The event is said to have started from the wish to stop the evil power of the two nearby mountains, i.e., Yeongchuksan and Jagyaksan (also called Hambaksan), which look like two bulls confronting each other. With the approach of January 15 on the lunar calendar, villagers flock to a nearby mountain and fell a 10m-tall tree. A pyramid-shaped structure is made using a log and straw rope that people will carry on their shoulder, with the leader of the team, together with two lieutenants, standing at the top of it, giving command to fight the opponent. A wooden carved bull head or a mask is put on the top of the structure. Prior to the commencement of the battle, farmers’ music is played to create a delightful atmosphere. The team that makes the opponent’s bull head fall to the ground wins. Yeongsan Soemeori Daegi is a local folk play performed to pray for good harvest.