Silk weaving is a traditional business and an important intangible cultural heritage of the Cambodian people. Pure silk with natural dyed is very expensive and famous abroad. Therefore, in ancient times, only royal or aristocratic families could afford it. Nowadays, the affluent can also buy silk skirts, but they are made of imported silk and dyed with chemical colors. Silk can be woven into skirts, scarves, or temple ceilings. Normally, people don’t wear it at home, they only wear it on special occasions or festivals. If worn at home, it is usually only sarong (for men only). Making a silk skirt is a time-consuming process because it has many steps to make one. First, raising silkworms and planting mulberry trees to get the leaves to feed the worms. When the silkworms are mature, the silk cocoon will be put on a spinning tool (manually) to harvest silk threads. Next, the threads would be steamed with “Kboung” water (a kind of water) to wash away pupae and whitening the silk. That process is called “Promok”. After that, the silks will be sundried before dyeing. In the old day, people used natural colors made from animals and plants to color the silks, for example, the red color was from a red insect hive; the yellow color was from Prohot tree shell; blue color or grey was from Trom leave; black color was from Mak Khler fruit, or Kjounh; brown color was from Sangke tree bark; light green was from banana leave or Bromat Monus leave, Sdov leaves, or bamboo leaves. Nowadays, silkworm farming and silk dyeing from a natural resource are rare. People prefer imported silks that are dyed in chemical colors because those are cheaper and time-saving. Among all silk fabrics, Hol has the finest texture called “Korm”. Therefore, to weave silk thread into Korm, a technique called "Jorng Keat" is used, which means that a banana string is used to tie the silk threads, leaving the area that needs to be dyed open. The string is then dyed in various colors until the desired color is obtained. But before tying and dyeing the new color, the silk is washed and dried. When it is done, the silk is taken into Kna for weaving. The final step is the weaving process into a skirt. To get 3 or 4 meters of silk, it takes 2 to 4 months to weave, including the dyeing time. This requires a lot of patience.

In traditional Khmer belief, "The Medium" refers to ghosts that have spiritual power and often live in seas, rivers, lakes, creeks, streams, and ponds. Others live in trees, bushes, and mountains, and have their own more or less power. When traveling in the forest or crossing the lake, travelers must mind their words and speak carefully because some words may interrupt or annoy the spirits guarding the place, yet it will cause illness or other disasters. Another type of ghost refers to the souls of ancestors who are believed to be dead, but the soul or spirit does not die with the body. They are around to help take care of and protect children, but sometimes those souls are also angry and punish their children if they make a mistake and do something wrong. It is believed that if a person is “Arak Kach” there are weird signs such as the person is sick, trembling with fear, mouth paralysis slurred speech, or inability to walk…etc.) Although today's society is evolving to a more modern level, including modern medicine, Cambodians, especially those living in remote areas, are still seeking traditional treatment such as ghost possession. Therefore, if there are any disasters such as disease, eradication, drought, or lost cattle, and lost property for no reason, the locals will seek help from “Kru Hmor” to predict or use a method called “Bol” or summon a spirit called “Ban Jorn Arak”, each of the methods can tell the locals about a root cause behind the incidents that happened. After they found out the cause, they had to organize a "Leang Arak" ceremony, or “Ban Jorn Roub” and make an offering for Arak spirits to keep a promise. In some areas, when a male or female is possessed by a spirit, people believe that the spirit is an Arak. But in other areas, such as in the north of Siem Reap, Angkor people called a spirit that possesses a male and female body differently. If the spirit possesses a male body is called Arak, whereas a spirit that possesses a female body is called "Memot". That is why sometimes we hear people call "Pithi Leang Arak" and sometimes we hear "Pithi Leang Memot". The ritual is organized by an individual, a family, or a community to pray for a well-being for everyone. As for the date, protocol, and agenda in Pithi “Leang Arak”, we observe that they vary slightly from region to region. As mentioned above, the residents of Angkor (north against Phnom Kulen and south against Tonle Sap Lake), especially the village north of Angkor Thom (Nokor village, Pronit village, Prasatchar village, Phlong village, village Leang Dai, Daun Ov village, Tak village and Samrong village, etc.) call a spirit possesses male body is called Arak, whereas a spirit that possesses a female body called "Memot", but from time to time, we also see one or two Arak spirits to join Leang Memot with Memot spirit too. The locals in this area hold this ritual once a year, during Meak month to commemorate the Memot, who helps to cure the villagers' illnesses and make them happy. The ritual was held with ten to fifteen people who are ready to be possessed by Memot and one Memot Master. Locals believe that each person has her own birth teacher spirit “Kru Komnert” who looks after her life. Therefore, they have to install an altar and prepare offerings or Jorm Komnert for the spirit. Some install the altar on the head of the bed. There are two types of Jorm Komnert, one is made of a ripe coconut and another is made of carved wood with legs in the shape of monkeys and other animals. During the Leang Memot, participants have to bring Jorm Kru Komnert and Jorm Memot to put on a tray together. For those who have just joined or their, Jorm is torn and old, they have to make a new one that day before the ritual begins. The offerings and utensils were also prepared on the day of the ritual, including a basket of rice for storing rice, and on the basket of rice was a tray of offerings such as a banana, orange juice, fruit juice, water perfume, ten incense sticks, five candles, cigarettes, Mlu, Sla, Bay Srey Pak Cham. These items are stacked under the tray of Jorms, which is placed in front of their respective seats. At around 7 pm, the Leang Memot ritual begins. At that time, the Arak music band began to pay homage and then began to play music for Main Memot to possess the body. After playing two or three songs, the Memot spirit begins to possess and make strange gestures, some wearing a scarf on his head or tying his waist, while others wear a skirt (usually a Hol), pulling a sword or carrying a pole to dance rheumatically, the locals realized that the Arak spirit is possessing Memot body, so they shouted and clapped their hands to make the Memot dance happily, it continued until 11 PM which made the ritual very noisy. Until all the bodies are possessed by Memot, they would together joyfully. Finally, Memot Thom prays, then the villagers take the offerings “Pe Sam Neann” (Offering) and throw them away in order to avoid any misfortune or other diseases. In other parts of the region, Leak Arak ritual may be held in private, arranged by relatives of a patient in order to find out the root cause of the sickness. The most common offerings are Bay Sey, Sla Tor, Pe, candles, incense sticks, and flowers. The food offerings include rice, soup, bananas, boiled chicken and pork heads...etc. In addition, there is an Arak music band, and especially there is a messenger called “Snom”, a woman who interrogates and interprets to the spirits that possess the body and she also helps facilitate the ritual. When the ritual begins, Arak music is played to summon the spirit to possess the body. When the spirit possessed the body, the woman start to ask questions and find the root cause of the sickness. What has the patient done wrong? and plead the spirit to cure the patient with a promise to offer a steam chicken and port head to let the demons help heal the sick by promising a rooster, a pig's head, offering music, or whatever the ghost commands.

The ceremony takes place on the 6th day of the first lunar month every year. The ceremony, in the Yao language, is "Tịu siằng thun boaù lỉu". The Yao Tien people's New Year and harvest festival is usually held on the first day of the Dragon or the first day of the Ox in January, with the purpose of praying for the gods to bless the people in the village for a well-being, prosperity new year, new bumper harvest. The ceremony is run by a master of ceremonies (elected by the villagers, highly virtuous and knowledgeable of worship rituals). The place where the festival is held is the house of the master of ceremonies. The master of ceremonies and his assistants set up the altar, pasted Tam Thanh paintings, placed two bamboo trees on both sides and cut colored paper to decorate the altar. On two bamboo trees, hang fish shapes made of red paper, bundles of sticky rice seeds, corn balls, and sticky rice flour stuck on strings tied around the bamboo trees. The altar displays 1 bottle of wine, 1 boiled rooster, 2 plates of leaf cakes, 2 plates of fruit, 5 cups, and a bowl of incense. After the master of the ceremony reads the prayer inviting the Jade Emperor, the gods, and ancestors to attend the festival is the ritual dance - the bell dance. The bell dancing team consists of 8 people wearing traditional costumes, wearing hats with pictures of saints, shaking bells in harmony with the sounds of gongs and drums, and dancing in a circle. The festival takes place with many games and folk art forms such as tickling, còn tossing, love singing, etc.

Gardening is a popular branch of traditional agriculture in Tajikistan. The term bāgh (garden) among Tajiks has three meanings: a home garden inside one’s own yard. a walled garden alongside the yard. and a garden far from the home and yard, where people go during summers to temporarily live and work. In these gardens, people grow fruit-bearing and shady trees as well as flowers and other crops. Tajikistan’s environment and climate make it ideal to grow various fruits, such as apples, grapes, pomegranates, peaches, quinces, figs, pears, plums, apricots, cherries, sweet cherries, mulberries, walnuts, and almonds.

Knowledge and practices about protection of fruit trees through smoking in the beginning of winter. This method often is used by gardeners in mountainous areas.

Information about the gardening in Central Asia can be found in ancient Greek, Chinese and Roman sources which were written in the 1st millennium of BC. Central Asia is the motherland of many fruits. Through the centuries on the basis of the people’s selection productive sorts of such fruits as apricot, apple, pear, nut, almonds, pomegranate and grapes were created. Majority of them in terms of quality have their own unique place in the world collection. More than 20 sorts of fruits and berries are cultivated in our republic. Seeded fruit trees, pome fruit trees, subtropical plants and berries took the main place. Autumn sorts of apple, pear and grape autumn and winter sorts have economical significance. From time immemorial viticulture was developed in Tashkent and Samarkand regions and in Fergana valley. On the basis of all successes are the knowledge and skills of gardening accumulated for centuries, the secrets of which are passed on from generation to generation.