Uzbek martial art originates from ancient times. This is evidenced by archaeological finds found in our country. Also in later times, Amir Temur also paid great attention to martial arts. His army consisted of horse and foot warriors. They used various weapons available at that time, incendiary mixtures and other devices. At the same time, it was required of the soldiers to master the art of hand-to-hand combat and delivering point blows to the enemy without weapons. Uzbek martial art has its own distinctive features in comparing the methods of combat without weapons mainly available to the peoples of the Far East.

Iftar (from the Arabic language opening the mouth, breaking the fast) is a custom associated with fasting in Islam. According to the Qur'an, a person who breaks a fast should feed others. In Islam, holding a feast with the participation of many people - Iftar is one of the meritorious deeds in Islam.

Uzbekistan

A Bonkar (refined Bon religion that doesn’t involve animal sacrificial offering) traditional rite, Yak-lai is performed in some villages in Ura and Tang Gewogs (blocks) who owns la-nor (highland cattle) esp. Yaks. Colloquially, Yak-lai means ‘yak deity’ and if translated in Dzongkha (national tongue) it is called Yak Lha. However, the ritual is not strictly practiced by the Yak owners but, those households who owns tha-nor (normal cattle) also propitiate the god for prosperity of their livestock. The rite specifically invokes the yak deity Lha Wodue Gongjan, who is considered one of the principal deities of Bon who is believed the ultimate source of any blessings possesses supreme ability to fulfill the desires of worldly beings. Residents of Bumthang who have highland cattle, or otherwise practice animal husbandry take part in the three-day Yak-lai ritual every year. According to Bon tradition, Lha Wodue Gongjan is one of the nine principal deities; (sid pa chag pai lha gu) 1. Yabchen Wodue Gunggyal 2. Yarla Shambu 3. Nyenchen Thanglha 4. Gatod Jowo Chogchen 5. Machen Pomra 6. Jowo Yugyal 7. Kishod Zhoglha Chugpo 8. Shekar Jowo Tagoe 9. Tshanggi Noechin Gangwa Zangpo who are the creators of the world. Wodue Gongjan is known by several names: Ode Gungyal, Ode Pugyal, Pude Gungyal and Lhachen Gungyal. Amongst these deities, Ode Gungyal is described as the ancestor of all mountain deities and even he is regarded as the father of all gods and spirits dwelling in the world according to Samten Karmay, 1998. Culturally, residents of the Himalayas have long believed that the lofty snowcapped mountains that surround them are the dwellings of deities. In fact, the names of these gigantic peaks often reflect the name of the deity and thus mark these sites as sacred places. The designated holy peaks are called Lhachen Gangri Gu (Nine Majestic Mountains). In Bhutan, from the time immemorial, many elderly village residents who believes and practices shamanism rituals and rites share the traditional perspective that Lha Chenpo Wodue Gongjan is the principal god placed at the highest seat, and is highly respected by both the shaman and the yak herders as well as normal cattle herders on the day of Yak-lai. If he is invoked and propitiated, he will bless us with domestic animals, yaks, wealth, long life, cloth, favourable weather, and many other essential things that we want in life. Elders further shared that the most productive female yaks have the suffix jan (e.g. Kar-jan or Mar-jan) added to their names, the suffix being derived from the last syllable of Wodue Gongjan, which marks the animals as having been blessed by the deity, as manifested in their abundant milk. Yak-lai used to be widely practiced for three days within a range of dates; specifically, on the three most auspicious consecutive days between the 15th and 30th days of the seventh lunar month by the highlanders of Ura and Tang Gewogs, however, it is now at risk due to several factors including economic development, modern education, rural-urban migration, Buddhist influences, and prohibition on the usage of Tsam-dro (pasture or grazing land). With the advent of wider-scale development, nomadic people are increasingly attracted to the greater income potential of modern life, rather than rearing animals in the wilderness and living in a smoky hut. Over the last two decades, semi-nomadic communities started selling off their yaks in hordes, in part due to the pressures of migration and enrolling of children in schools. The cultural propensity towards Buddhism also influenced and discouraged Bon practices such as Yak-lai. Another factor in the reduced number of yak herders could be that the ownership of tsamdro and Sok-shing (woodlot) were taken away by the government. While the government claimed that tsam-dro had always belonged to the state given that Thram (land ownership) holders did not have to pay tax for it, the highlanders claimed ownership as inherited property. Without tsam-dros, most highlanders face a shortage of grazing land and are forced to either sell their livestock or set them free (tshethar) in the wild, thus affecting Yak-lai and other practices. Yak rearing culture among herders in Tang Gewog has diminished markedly in the last decade due to a gradual shift from yak rearing to dairy farming. The dairy breeds provide more advantages in terms of earning income and management aspects, but as a result of this shift, Tang highlanders have gone nearly a decade without performing the Yak-lai ritual. Similar trends have also invaded the highlanders of Ura Gewog. Elderly locals say that, until 2000 there were 3 households in Somthrang, 8 in Pangkhar, 3 in Ura and finally 12 households in Shingkhar community having highland cattle i.e. Yaks and performance of Yak-lai ritual was so vibrant at that time. At present, only one man, Meme (grandfather) Kungla 74 (Dragon) from Pangkhar village, owns yak while others have disappeared gradually in recent years but, some few households from Ura community are also the last standing practitioners of the tradition.

The Thổ Hà Village Festival came into being in 1685 but later endured a long period of suspension. It was revived in 1992, taking place yearly from the 20th to 22nd of the first lunar month. The four hamlets in the village take turn to play main role in the ritual procession throughout the village, which is located on a tip of land surrounded by Cầu River, bordering Bắc Ninh and Bắc Giang provinces. The festival is organized in commemoration of Mr. Đào Trí Tiến, the village’s patriarch of pottery making. The procession starts from 10:00am, beginning from Hamlet 1 and ending at noon at the Communal House. The procession is formed by many delegations dressed ornate costumes, resembling mythical and symbolic figures such as Tam Đa (three abudances) and Tiên Đồng – Ngọc Nữ fairies, or performing troupes such sên tiền dancers, Flag Master, Sword Master, Gong Master, so on. Although distance for the procession is quite short, it took two hours for the procession of the Saint’s palanquin to reach the communal house due to many activities taking place in the same narrow village road. The last ritual taking place at the communal in honoring the saint is the most solemn and sacred ceremony in the festival.

The Whale Worship Festival in Bình Thắng commune is a traditional cultural activity of coastal people. This is an opportunity for fishermen to express their gratitude to the Whale, to place their faith and hope in the guardian deity who is ready to save them in times of danger in the stormy sea; at the same time, they pray for calm seas and gentle winds, helping people have a favorable and peaceful fishing season. The festival takes place annually from the 15th to the 17th of the 6th lunar month, including rituals: offering to the gods, worshiping those who have contributed to reclaiming the land and those who have contributed to establishing a career, and performing a series of acts to show the birth of the universe and the development of all things. In which, the Whale welcoming ritual is considered the most important activity of the festival, attracting the participation of many fishermen. At the festival, nearly 20 fishing boats escort main ships to the sea to invite the Whale to the vibrant sound of drums and trumpets and colorful flags and flowers. Whale worship is considered a cultural feature in the beliefs of coastal people, honoring the beauty of fishing labor.

Mongolians celebrate the traditional Tsagaan Sar Festival as a passing of one year and a welcoming of a new one. This is the triple celebration for passing of the severe winter safe-and-sound, welcoming a new year, and a celebration of getting wiser. Before the end of the old year, Mongolians endeavor to repay debts and resolve disagreements so as to enter the forthcoming year without lingering resentment or misfortune. The tradition of Tsagaan Sar Festival comprises of complex proceedings as bituulekh (to celebrate the day before Tsagaan sar), preparing the banquet, dairy products and mutton for the feast, zolgokh (greet each other), honoring the elders and telling well-wishing, propitious words to each other. The celebration of Tsagaan Sar is a fifteen-day period of ‘whitening’, when family and kin gather in a respectful atmosphere to renew and solidify ties, particularly between young and old.

Phu Day festival is organized by the community in Kim Thai, Nam Dinh province to honor Mother Lieu Hanh - one of the Four Immortals in Vietnamese folk beliefs. People believe that Phu Day is the place where the Mother of God was born. According to folk legend, the Holy Mother Lieu Hanh is Princess Lieu Hanh - who is honored as Mother Nghi Thien Ha. Mother Goddess Lieu Hanh is also considered the main deity of Vietnamese mother worship. There is a saying "August Father's death anniversary, Mother's death March" with the meaning of honoring saints like father and mother. The festival takes place from the 1st to the 10th day of the third lunar month. The Phu Day festival is known for its rites of passage to the fields and singing of chau van. The procession of Mother Goddess’s palanquin is one of the important rituals of the festival. There are also other activities such as dragon, unicorn, quartet dance, and a very special word-drawing festival.

General Lê Chân was a military general under the The Trung Sisters period, along with the heroic leaders of the uprising, participated in the fight against the Han invaders and became a general with many achievements, demonstrating the spirit of independence and self-determination of our nation in the early years of the Christian era. In order to express gratitude for her great merits, the people of Hải Phòng built a temple to worship her, honoring her as the Holy Mother, the tutelary deity of the coastal region and organizing a festival. The traditional festival of Female General Lê Chân is held annually on the 7th, 8th and 9th of the second lunar month with main activities such as: Incense offering ritual to commemorate the holy birthday of General Lê Chân, the main ritual, the procession ritual, the thanksgiving ritual and cultural and sports activities. General Lê Chân festival is an occasion for the community to remember the life, career and great achievements of Female General Lê Chân - the person who reclaimed the land, established the village to build the ancient An Biên village, Hải Phòng city today.

Folk singing of the Cao Lan people take many forms and covering a wide range of topics. Besides alternating singing between males and females as an outstanding characteristic of the element, Cao Lan people also sing about farming, honoring the land and agricultural deities, singing lullabies, playing riddles, so on. Through these traditional melodies, Cao Lan people express their sentiments to each to other, conveying contemplations, telling dreams and hopes, showing their love for nature and respect to the gods. Besides the traditional songs passed down for generations, Cao Lan people can improvise and compose new songs, reflecting their contemporary life. Cao Lan people learn how to sing their folk song with pride and naturally in everyday life. As a longstanding tradition of singing, the element has become a factor to contribute to community cohesion.

The festival takes place in Kiếp Bạc Temple in the autumn from the 15th to 20th of the eighth lunar month in honoring the legendary General Trần Hưng Đạo, also known as Saint Trần, who defeated the Mongol invaders three times back in the 13th century. To many, Saint Trần is also worshipped as Father, serving as their protective spirit. In feudal society, the festival was part of an annually national ceremony and officiated by a mandarin dispatched by the King. The most important ritual of the festival is the procession of offerings on boat along Lục Đầu River. It is an honor for anyone in the commune to be selected to prepare for and row boats. The boats are decorated with red fabric strips on the sides and with followers and lanterns on board. Especially, the dragon palanquin boat is decorated with yellow fabric strips and flowers. The ritual starts with Saint Trần’s tablet being processed onto the golden-gilded palanquin, from the main temple building passing through the Tam Quan Gate towards the river. The procession takes about two hours along the river.

Mongols have traditionally shown a great respect for the horse, honoring it in their national standards and symbols (flags and emblems) and in their folk songs. Morin khuur clearly belongs to this symbolic tradition. Morin khuur, so named for the ornamental horse-head carving at the top of its neck, is a unique two-stringed musical instrument developed by the nomadic Mongols. The strings of both the bow and fiddle are made from the hair of a horse’s tail. Most significantly, there is a tradition of playing the morin khuur at all ritual and ceremonial events. No discussion of the morin khuur would be complete without having considered the folk ‘long song’, for which it provides the principal accompaniment. Besides Bii Biylgee and folk long song, many other folk artistic forms such as Ülger (tales), Tuuli (epic), Yörööl (benediction), Magtaal (ode) and others can always be performed with morin khuur.

Mongolia 2008