Mongolians do believe that their traditional costumes represent and express the essence of the state existence. According to the symbolic meaning, we do say as the hat represents the rising state, the deel represents the harmonic state, the belt represents succeeded state, the boot represents the support of stay. The traditional costumes, accessories and decorations of various ethnic groups of Mongolia illustrate their origins and historic background, specific features of culture, practices and aesthetic manners. The distinct characteristics of different ethnic groups can be seen through their hats, men’s deel (traditional garment) and their accessories or cuffs, lapel, shoulder of women’s deel, hair dressings, decorations and boots.

The Mongol boots are made up of vamps, leather bootlegs, hide soles, clips and welts. The Mongol boots are ideal for horse riding, they are spacious, and the upturned tips prevent one from being caught in the stirrups. Mongolian boots are named for the number of the ornaments on it, starting mostly from eight and extending up to thirty-two. The craftsmanship of Mongol boots is a complex art of hand-making workmanship of craftsmen skilled with their ancestral inheritance, through already-set and special technique, style and design.

Hat is a primary representation of one’s social status and is the most respected of the traditional clothing items. The toortsog, loovuuz, and four-lugged shovgor hats are a few of the more than 200 different kinds of hats used by the Mongolians in accordance with various customs. Hats are classified by the season as well as the wearer's age and gender. And hats are also classified by the shape and design of their top, such as the "skullcap,” "helmet,” and "flag.” Generally, the Mongolian hat has a pointed or domed top with red tassels, and a downward line of stitches resembling rays of the sun, which can vary in number and other features by ethnic group. The hat symbolizes eternal prosperity of Mongolia in the world. Various furs and skins are sometimes attached to different parts of Mongolian hats depending on their purpose and style.

Based on the recurrence of the sun, moon and planetary motions, Mongolians drew up a table of measuring the time and periods by sixty cycles, periods, years, months, days and nights, hours, and moments while reckoning the number 12 as the basics. Accordingly, the table of the sixty cycles used for their everyday lives. There are many facts that Mongolians have studied the astronomy from the scientific principles since ancient times. For instance, there is a wide spread picture with names of 1400 stars and their locations and descriptions called “Tümen odnii lit (almanac of ten thousand stars)” is being kept at the State central library.

The belt represents one's social status and wealth. There are a variety of belts found in Mongolia, including belts that are knitted and others that are made from cloth, leather, hide, and even silver and gold. Aristocrats of the nomadic pastoral peoples of the past would use belts made of various precious metals, on which delicate ornaments would be engraved and gemstones inlayed. This kind of belt was called an agsargan bits. It also had metal decorations from which the wearer would hang their sword, knife, and bow case. There was an ancient tradition that Mongolian men, when they established a friendship with another, would exchange their belts as a wish for continuous peace and unity with one another. It is said that aristocrats of the past would also engrave three, five, seven, or nine dragons on their gold or silver belts as a sign of reverence to this mythic beast.

The Festival at Hạ, Thượng and Ỷ La temples was born and has existed for a long time, associated with the Mother Goddess worship, and is held from the 11th to the 16th of the second lunar month every year. The festival started from the legend of the Holy Mothers, who were princesses, the children of the king, who transformed into heaven after traveling to the scenic Lô River. The people took the place where they transformed into Tam Ky Temple (now the Hạ Temple) to worship Princess Ngọc Lân and the Thượng Temple is the place to worship Princess Phương Dung. The two Holy Mothers are worshiped in 3 temples that share the same important Mother Goddess procession day; during the Mother Goddess procession days, the Ỷ La Temple is chosen as the place to start the procession, and the Hạ Temple is the place to worship. When carrying the Mother Goddesses' tablets from the Thượng Temple and Ỷ La Temple to the Hạ Temple, it is a manifestation of the meeting, reunion, and family reunion of the two Holy Mother sisters worshiped in the 3 temples. The festival has promoted and honored the cultural values ​​of the community, especially the worship of Mẫu Thoải - Mother of Water.

Death is often considered as a great loss but not more than the fear incurred from the unnatural deaths; such as accidents from falling off a tree or death caused due to an encounter with wild animals as they strongly believe that death has been caused from dishonoring the deities or by evil spirits or by bad spells from somebody. They conduct very elaborate ceremonies to appease the spirit of the deceased and deities, especially the deceased with food and drinks so as to prevent misfortune to the surviving people. Lhops believe in the dual existence; that when death occurs, the soul, Se-hok, leaves the body and dwells in the emptiness for certain period and later joins the world of Sim-pu (death).

Jhug dho-ma is a traditional song sung at Riserboo-Kheshing Chiwog, Kheshing village under Lumang Gewog (block), Wamrong Trashigang. Lopen (Spiritual master) Dorji Wangdi and lopen Dorji Namgay first composed the song in around 1964. The song was composed during the time when people had to contribute labour contribution while constructing road from Samdrupjongkhar to Trashigang Dzongkhag (district). Because of the lack of paved roads, travel in Bhutan was by foot or on mule- or horseback until 1961; the 205-kilometre trip from the Indian border to Thimphu took six days. Road construction began in earnest during the First Development Plan (1961–66). The first 175-kilometre-long paved road was completed in 1962. About 30,000 Indian and Nepalese labourers were imported to build the road with Indian aid when India was bolstering its defense against a potential Chinese invasion. Bhutan also provided labour for the construction work. Another road was built to connect Trashigang with Samdrupjongkhar. About 1,500 kilometers of roads were built by the mid-1970s, largely with manual labour. Every household must compulsorily contribute labour for two weeks. The lyric of the song encompasses the journey from Samdrupjongkhar until Wamrong. It conveys us the settings of different villages on the way while constructing the road.

Sử giề pà in the Bố Y language means giving thanks to the Buffalo God, held on the 8th day of the fourth lunar month. On this day, all buffaloes can rest and bathe; being cared for, treated with kindness, and fed sticky rice and eggs. The story of Tết is explained in legend. The production process changed from "poking holes to insert seeds" to using buffalo traction. This is a milestone marking an important step forward in the agricultural production of the Bố Y people in the past. This is the time for the whole community to rest and have fun. They also invited their ethnic neighbors such as the Hmông, Nùng, Pa Di, etc. to visit the house and dine with the homeowner to celebrate. Before Tết, representatives of each household gather at the village head's house to discuss and prepare for the festival. Offerings to ancestors include 1 boiled chicken, 3 bowls of white rice, 3 bowls of colored sticky rice, 1 red boiled egg, 3 pairs of chopsticks, 3 cups of wine, 3 incense sticks, votive paper, and 1 buffalo made of seven sticky rice color. Offerings at the local altar include 1 bowl of rice, 1 bowl of meat, 1 cup of wine. After the offering, people bring a handful of sticky rice, a red-boiled egg, and young grass to invite the buffalo to eat first. After the buffalo eats, it is the person's turn to enjoy the ceremony. The village's offering tray includes a buffalo head made of seven-colored sticky rice, and three eggs dyed red placed on top. The ritual is performed at a shrine to the local god in the forest at the beginning of the village. The offering ceremony is divided into two times, offering live chicken and offering cooked chicken. After the ceremony, families will receive blessings to receive divine protection and strength. The story "The magic buffalo helps the Bố Y people" is re-enacted by a couple: the magic buffalo came down from heaven to earth to help the ancestors of the Bố Y people find water, plow fields, work in wet fields, grow wet rice, etc. The festival part including folk arts activities such as lovemaking singing, cotton singing, nursery rhyme singing, and folk games such as playing conch, swinging, and tickling.

Tết Khu Cù Tê, also known as the drumming festival, is held in July to commemorate the birthday of the Ancestor (Hoàng Vần Thùng) at the community house (Khu Cù Tê). The Khu Cù Tê house is built in the middle of the village, made in the style of twenty-eight column roofs, the floor is about 3m wide, and 5m long, the height from floor to roof is 3m, and there are no walls on all four sides. On the roof of the pangolin area, people hang buffalo horns and skulls. On July 1st, all the villagers gathered at the village chief's house to prepare offerings - deer wine (aged for a year), buffalo meat, sticky rice, and chicken. After that, the village chief brought a set of drums and gongs into the house of Cù Tê area to hold the ceremony. When the drums and gongs sound, the shaman asks the ancestors for permission to let the villagers celebrate Tết. From the 2nd day onwards, families in the village take turns making feasts and ask the shaman to perform the ceremony to invite ancestors to celebrate Tết. Offering tools must include buffalo horns and a basket containing ginger root. In addition to the prepared dishes, the homeowner must prepare a rooster for the shaman to perform the blood sacrifice ritual - cutting off the blood. The chicken is then taken to be processed into boiled chicken to continue the ceremony. After the offering, the shaman divines the chicken thigh bone to see the homeowner's luck. The worshiping rituals are completed, and the homeowner invites relatives and friends to eat and drink wine. On July 13, the La Chí people hold a farewell ceremony for their ancestors or an end-of-Tết ceremony. In the house of the Cù Tê area, a pillar hangs gongs and drums; The ladder symbolizes the bridge that brings the ancestors back to their place of residence. The village head and all the priests sat in a row in front of the house. In front of each person is a basket, buck wine, fresh ginger, and a buffalo horn. The village head recites a vow to invite the ancestors, the drum and gong masters beat and dance the drums and gongs in a sharp, strong, and intense rhythm. The ceremony to see off the ancestors ended with the procession of carrying two buffalo horns to Khu Cù Tê's house in front of the community.

According to our conventional wisdom, once a woman stops menstruating, and starts vomiting in the morning as well as experiencing loss of appetite, she is pregnant. Henceforth, she avoids doing any heavy work, and elders and experienced people advise her on the dos and don’ts of birthing-related subjects. Although pregnancy was socially acceptable for a woman who had a husband, there was a social stigma against unmarried pregnant women. Not only did people gossip behind their backs, but some communities even ostracised them on the pretext that their pregnancy outside marriage would cause accident or disaster to the people, animals and community, especially if they happened to pass through any restricted areas such as ladam or ridam (restriction of mountains and forests near the community and believing these sites as the abode of local deities. Restrictions these sites starts from the sowing of seeds in the field and until the harvest). Although no nasty actions are taken against unwedded pregnant women these days, they are still the subject of gossip, and social stigmatisation persists, though perhaps to a lesser degree now than is mirrored in the well-known traditional saying: "If the bastard is faced to the rocky cliff, the cliff breaks down; and, And if the bastard is faced towards the lake, the lake dries up." Although due date for the birth could not be predicted precisely, impending birth is determined based on the size of the abdomen and frequency and intensity of labour pains. As soon as childbirth seems imminent, the woman readies herself by preparing ara (distilled wine) or changkyoe (fermented rice) as well as stocking up with other nutritious foods such as meat, egg and fish. She also avoids crossing the tethers of horses, as it is believed that this will delay birth, since pregnancy in mares lasts about a year. Besides, roaming or journeying at night is strictly forbidden. When it is time, a few elderly women will be called to assist the pregnant woman, as it is also believed that it will be easy to give birth if there is an experienced woman nearby. According to the Eastern Bhutanese belief, if the woman is in protracted labour, various methods are followed to aid her in delivering the baby, such as: opening a container of fermented rice (Changkoe or phafin, also known as buchang) and serving it to her; a family member going to a cross-section of paths and stamping the ground hard three times, collecting the dust from that spot, and then rubbing it on the abdomen of the expectant woman; or her brother (phuga ajang) dresses up and covers his body with a lhiu (rain coat made from yak hair) and then, carrying a quiver and holding a bow in his right hand, he jumps across the abdomen of his sister who is lying on the bed. These are some of the popular practices claimed to have saved pregnant women from suffering further. After delivery, the child is picked up by the kindest and most gentle person present, as it is again believed that the new-born will take on the character of the person who first picks the baby up. Once the child has been picked up, its umbilical cord is cut with a sharp knife or a scissor. The child is washed with lukewarm water and welcomed by inserting a piece of butter in the mouth, placing another piece on the head, and uttering many good wishes and prayers for his/her long life. While the child is being washed, the mother awaits expulsion of the placenta. The placenta is buried in the ground, placing the umbilical cord towards the surface. However, in some cases the placenta is taken to a river and pressed under a heavy stone with the umbilical cord turned upstream. Either way, if the umbilical cord is not placed correctly, it is believed that the child will vomit. After washing, the baby is allowed to suckle at the mother’s breast either before or after expulsion of placenta, and following that ara and nutritious foods are given to the mother. However, if placental expulsion does not occur, a rundi (kind of flat rope made from bamboo, used when carrying loads on the back in Tshangla Community) is cut in half and burned. The ash is given to the mother to eat. In some cases, the cast off skin of a snake (buesop) is fed to the woman. People believe that these practices will help the body expel the retained placenta. As the birth of a child is considered impure, outsiders will avoid visiting the family for three days after the birth. After three days, where possible, a lama or tsip (astrologer, or lama who knows astrology) is invited to the house to perform a purification ritual called lhabsang and define the child’s horoscope and bestow a name. Following this, well-wishers and neighbours will visit, bringing a ceremonial scarf and a pitcher of ara, a small amount of dried meats, eggs or anything else that is considered valuable to the weak and recuperating mother. The next very important function for a child is the first cutting of hair, which can be done at any suitable time after the hair is long enough. The practice is that the first haircut is done by a brother of the child’s mother, or in some cases (for example if she has no brother), it may be done by a lama.

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.