Abi (Grandma) and Meme (Grandpa) is a native story about the local deity of a Durung Chiwog under Yangnyer Gewog in Trashigang. Durung is one of the farthest chiwog (Community) under the gewog (block) and is a native place and origin of the story. There are different information regarding the origin of Abi and Meme as a local deity of the community. One of source tells that Abi Sangay Lhamo and Meme Gempola were believed to be from Demkhar Village, a village located downhill of gewog centre under Darjeling chewog. Whereas another source states that Meme Gempola was from Demkhar and Abi was from Narang under monger gewog today. However, another oral transmission also states that Meme and Abi were from Zhangzhung, Tibet and they descended to the Durung due to internal conflict with the leader of Zhangzhung. Today, people also believe that the great grandparents of Abi and Meme must have moved and settled from Tibet creating the confusion to these days that Abi and Meme were from Zhangzhung (Tibet). One source emphasize that they had a daughter called Sangay Dema and she went to Woongkhar, a village at Drametse and got married there. Later, Abi and Meme went to her place to attend the death rituals of their late grandchild. Another source also states that Abi and Meme went there to attend death rituals of their relatives. While returning back after attending the rituals, they spend night beneath the cave at Dochurkhaktang near Sengderi, located at downstream between Durung and Narang. At night, the flood washed Abi and Meme from the place killing them on the way. Therefore, it is believed that both are born to Donesphu (large stone) as deity in the place presently below Durung village. It is believed that they protect and have control of land from Boe-Lhasa to Jagar-Dorjiden. Moreover, one of the religious texts (Soelkha text) states that Abi and Meme have control of land and people from Lha (Deity) Wogmay till Jagar Dorjiden.

The Ritual of Pahlevani and Zoorkhanei is a collection of rhythmic moving skills, music and dramatic art in a holy place named “Zoorkhane”. In this ritual a group of 10 to 20 men, using tools that symbolically represent the ancient weapons, perform rhythmic and musical, dramatic and ritualistic movements. Zoorkhane, the place for the administration of the Element enjoys a special architecture, a blend of Mithraic temples and Islamic architecture. The major sections of the place include a dome, the arena (Gowd: an octagonal pit, 70cm deep, wherein the rituals are administered and the practitioners stand on specific spots according to age and seniority), the audience seats (overlooking the arena), and “Sardam” wherein the Morshed sits. The Zoorkhane gate is short to encourage bending at the entrance to pay respect toward the holy place. The tools, equipment and sportswear of Zoorkhane are mostly made in the cities of Tehran and Mashhad by skillful craftsmen. In the history of Iran, this Element has been influenced by epical myths and a worldview based on the ancient Iranian ethical trilogy “Good Though, Good Deed, Good Speech”. It roots back to Mithraism in 3000 years ago. This ritual has been and is practiced from the ancient times in most parts of Iran as well as some regions of such neighboring countries as Afghanistan, Tajikistan, Azerbaijan, Iraq, Pakistan and India. The element enjoys a masculine nature and its practitioners belong to all social strata. Ethical and chivalrous values are instructed under the supervision of a Pahlavan (""champion"", a master in skills and heroic ethics) within the epical poems recited by a Morshed (""preceptor""), accompanied by music and sport rhythmic movements. “Morshed” is a singer who plays “Zarb”, an Iranian percussion instrument, recites epical and mystical poems, and leads and harmonizes chanson with the music and sport-like dramatic movements. The poems that are recited by the Morshed constitute part of Zoorkhanei literature. In the course of the ritual, dramatic, sport-like, musical and acrobatic movements are performed and, finally, the ceremony is ended with prayers that connote expansion of peace and friendship among nations, and resolving the needy people’s hardships. Golrīzān Ceremony: One of the side programs of the Element is the “Golrīzān” Ceremony that is organized as a homage for pioneers (Pīshkesvat's), champions and preceptors, or for collecting financial contributions for the needy, the sick, or orphans. In this ceremony flowers are put at every corner of Zoorkhane, as a sign for invitation for contribution; the collected contributions are, then, secretly granted to the needy, by a group of trustees. The practitioners in the ritual wear special sportswear, usually, consisting of a pair of trunks - decorated with Arabesque drawings- and a t-shirt. On the clothes and some of the Zoorkhanei tools, motifs of Botee-Jeghghe (an abstraction of a bent cypress symbolizing a humble champion) are observed.

Iran 2010

Trịnh Xuyên communal house festival is held from the 9th to the 12th of the second lunar month every year, to commemorate the merits of General Vũ Đức Phong - the man who participated in the battle against Chiêm Thành during the Trần dynasty. Since last year, the village has sent a family to grow sticky rice on the village's public fields and raise a pig. Pigs are raised in cages and eat clean food. On the day of the festival, the village will use steamed sticky rice to pound round sticky cakes and slaughter pigs to pound sausages as offerings to the Saint. The opening ceremony is the Ngọc Lộ procession. The dragon lion dance team, flag teams, drum teams, incense plans, flag carrying teams, Bát Bửu teams, twin horses, float carrying teams with parasols and canopies, and representatives of the people and government make up the procession. For the ritual, Ngọc Lộ was led in a procession from the temple to the common house in Trịnh Xuyên. It is usual to walk through the palanquin in the hopes that the Saint may grant good health and fortune to the sick, old, and children. The offerings to the Saints include two parts: a vegetarian offering and a salt offering. The fasting ceremony includes fruits, cakes, and oats, which are offered by representatives of the hamlets wearing heads. The salty ceremony includes pork, sticky rice, rice cakes, wine, gold coins, incense, and betel and areca nuts. The custom of raising "Mr. Pig" in a cage, drinking clean water, and eating clean food. On the day of the festival, the villagers slaughter the pig, pound the meat and offer it to the Saint; Planting sticky rice in village fields to get sticky rice for sticky rice and pounding sticky rice cakes to worship the Saints. Many folk games are organized within the framework of the Festival such as: going on a bridge, human chess, blindfolded hitting pots, etc, and especially clay cannon competitions. Teams compete in 4 rooms, each 45 minutes.

Prostration is an act of seeking refuge in the Three Jewels – Buddha, Dharma, and Sangha. Prostrations are made at sacred sites, structures, before highly learned lamas and statues. It is a submission of one’s body, mind and speech to these entities. Moreover, it is a way of overcoming one’s ego through humility and to be freed of negative karma, one might have accrued in the past and present lives. In Bhutan, if a person is frequently sick and physically disabled, it is believed that he or she is experiencing the results of past bad karma. In order to get rid of these defilements, a lama advises his followers to do prostrations to help clear off the bad karma. A number of people who have done this have regained their health. There are two types in prostrations – a long stretched prostration (changcha) and a short contracted prostration (kumcha). In changcha, the whole body is laid down flat on the ground stretching both the arms in the front. In the kumcha, the ‘five limbs’ – two knees, two palms, and the forehead touch the ground. It is also referred to as ‘five-point prostration.’ When one touches the ground with the five limbs, one should be mindful and visualise that the five poisons or negative emotions are being destroyed and eradicated. The five poisons are ignorance, attachment, anger, jealousy and pride, all resulting from ego. Before prostrating, and while facing the right direction where one is going to prostrate, one needs to take care of several principles and physical gestures: a. think that one is in the Buddha field and not on the earth; b. fold hands together in the shape of a lotus bud; c. put the folded hands on the head, throat and then at the heart and think one is submitting the body, speech and mind to the object; d. do the prostration with the five limbs touching the ground; e. recite the refuge mantra all along; 5. when one prostration is done stand upright once, before the next prostration; and g. think that all sentient beings are prostrating together chanting the mantra filling the universe with the combined voices. One should envisage receiving blessings from the body, speech, mind, qualities, and activities of the Buddhas and the Bodhisattvas. Similarly, one should also pray that the prostration help cleanse all the defilements and sins committed by body, speech, and mind of oneself and others alike. The mantra for refuge is: I take refuge in my Guru, I take refuge in the Buddha, I take refuge in the Dharma, I take refuge in the Sangha, I take refuge in the Triple Gem, the perfect refuge!

Choe-lhag-ni is a Dzongkha (National Language) term for recitation of Buddhist scriptures especially Sanskrit Tripitaka at the various religious institutions or at the individual houses by either a monk, lay monks or by ourselves. Reading scripture is not only one a virtuous act (ge-wi-la) in accumulating merits to oneself but also helps other to arouse faith and aids in realizing the Buddhahood nature. It also a ritual (rim-dro) which helps in clearing and overcoming the obstacles and hindrance created by malicious spirits our daily activities and purifies our sins and defilements as well. While conducting Choe-lhag-ni program, the reader or the reciter is normally called Choe-neb and Choe-yon or Jin-dha for sponsors and patrons. Normally, such program can be conducted or organized as an annual program or carryout as and when there are sicknesses or can when an astrologer or a Spiritual masters either advices or make divination. This Dharma activity is always conducted in consultation with astrologer or a Spiritual masters seeking favourable elements that coincides Lha-za (spirit/vital-day) and if not possible, then on the Sog-za (life-force day) of either a sick person or the main family member. Performing on that particular day is said to be more effective and beneficial than conducting on other days which are called Gang-tong (neutral days). It is instructed and also believed not to conduct any virtuous activities be it the Recitation of Scriptures on Shey-za (bad days) as it causes harm than benefiting oneself and the patrons. As mentioned above, recitation of whole set of Tripitaka comprise two sets namely; Kan-guyr (direct word of Buddha) with 99-108 volumes and Ten-gyur (its commentaries) with 200-228 volumes is a great and enormous activity which one need huge number of readers as well as enough financial assets for an individual therefore, Institutions such as; Monastic body, government’s initiative or a joint private individuals can only organize such program intendent for wellbeing of sentient beings and particularly to the people of the country. In a rare case, out of interest, benefit the sentient beings or to enlighten oneself, an individual sometimes engage themselves in reading whole Kan-gyur volumes. Normally, Buddhist followers who want to clear the unforeseen obstacles, ward off illnesses, counterforce mishaps and sometimes as a routine basis reads mostly either 16 volumes of Skt. Prajnaparamita (Perfection of wisdom Sutras) and more often the single volume called Do-mang or Zung-due, where there is numerous collection of important Buddhist texts. Reciters or readers can be a person or more depending on the sponsor’s wish nevertheless, often if the recitation is not in haste or an emergency then, a person will stay in the sponsor’s house until the completion of the scripture. But, in case a ritual of a sick person and have limited time, the patron will invite numbers of Reciters as to complete the whole set in a day. The tradition of reading Buddhist scriptures for wellbeing and performing meritorious deeds had been common from the days of Buddha Shakyamuni in India. Having translated these teachings translated into Tibetan as early as 7th century and thereafter, introduced the tradition of reading them. Later in the 8th century, when King Thrisong Detsan (755-797 or 804) was having the Indian Dharma translated into Tibetan, the translator Ba Ratna Manju (?) was translating the greater Prajnaparamita Sutra. In his dream, he saw the entire land of Tibet was filled with the scripture of Prajnaparamita. This was an omen that there would be purely Mahayana practitioners born in the land of Tibet. When looking at the Prajna of hearing and contemplating in the mountainous land of Tibet, though training was done in all the schools, the experiences in Drub-jue sing-ta-gyed (Eight Chariots of Practice Lineage) in all the four Schools of Dharma Tradition are essentially Mahayana, and particularly the practice in the Sa-ngag (Secret Mantra) is as per the prediction of this omen. When Ba Ratna Manju offered this to the King, the king was pleased, brushed his hand over his head and gave great rewards for his services. It also shows the King’s deep faith in the Prajnaparamita Sutra. As much as his faith in this outstanding text among all the excellent teachings, it was King Thrisong Deutsan who had started the tradition of reading the scriptures in Tibet. It is said that the twelve volumes of Bum (hundred thousand stanza) scripts used to be read, from beginning to end every morning by dividing the scriptures among some 300 monks at Samye Monastery, Tibet. From Tibet, the tradition gradually flourished to the neighbouring countries including Bhutan which the people of Bhutan still practice the culture not only for remedial purpose but also to uphold the sacred doctrine and inculcating the faith to the future generations. However, the modernization couldn’t make much affect for this reading culture while it had somewhat impacted other ICH for its survival.

"Plowing” has been a traditional royal ceremony of the Khmer kings since ancient times. That is why to this day, the Royal Palace still plays an important role in organizing this ceremony. The rainy season, a king or a representative plow the fields to be the first to follow the path, because in the belief, the king is considered a deity who is in human appearance to rule over the kingdom. Therefore, the king is the king of the earth or the lord of the earth, that is, the "master of the field." On the other hand, even though the king does not farm directly, this ceremony shows the king's concern for the livelihood of the people. The plowing ceremony is also to pray for good rain according to the season, abundant harvest, prosperous district and free from all diseases. The history of the Khmer plowing ceremony probably dates back to the time when the Khmer came to know Indian civilization, as there are statues of Preah Pol Ream or Preah Tep (the avatar of Preah Nareay), the main deity of agriculture, holding a plow in Phnom Da (Takeo province) since pre-Angkorian times. Preah Pol Ream is probably quite popular, as there are sculptures in Banteay Srei, Angkor Wat, Baphuon, Banteay Sarae .... In the inscriptions, there are names of Preah Pol Ream who have different functions in the temple and are known as the name of Preah Pol Ream, for example, "សង្កស៌ណ" which means "plowed" or "pulled out". The evidence that Preah Pol Ream was the god of agriculture became clearer in the Middle Ages: the role of an official in charge of agriculture in the whole country is called "Oknha Pol Tep" and until the law governing this field, the Khmer people called it "Krom Pol Tep" (or called "Krom Peak Huk Pol Tep"). Therefore, it is not a coincidence that Preah Pol Tep, a deity, has a duty in the Royal Plowing Ceremony. His image was on a flag that was solemnly flown at the ceremony. Not only that, they built a statue of Preah Pol Ream (modeled after the statue of him at Phnom Da temple) in a stall for the ceremony and offerings that emphasize the importance of Preah Pol Ream in the plowing ceremony. Every year, the Royal Plowing Ceremony is held on the 4th of Roch Pisak (May-June), the beginning of the rainy season, and is celebrated in a designated field, sometimes in the capital and sometimes in the provinces. If it is done in Phnom Penh, the field of Preah Meru is used, and if it is done in Siem Reap, the field in front of the terrace of the elephants is used as the field. Before the day of the ceremony, they usually build a pavilion at Veal Preah Srae and other five pavilions as a place where the deities can watch the plowing from all five directions. According to tradition, before the 4th day of Roch, Visakh, from the 1st day of Roach, 2nd Roach and 3rd Roach, 5 Brahmins perform the Pali ceremony in the middle of Preah Srae to ask permission from Krong Pali, Preah Phum and Neang Kong Hing Preah Thorani Ceremony. After offering to Krong Pali, it is time to offer to Deva Rub in the ceremony hall by inviting Preah Panchakset (other Devarub) to be displayed in the ceremony hall and to hold ceremonies in the five directions. In the east, the Brahmins Preah Reach Kru invited the Preah Komjay to set up and perform Horm ceremonies. In the southeast, the Brahmins Thireach invited Preah Narayan to set up and perform Horm ceremonies. In the southwest, the Brahmins Preah Jeak Yea Thib Dei invited the Preah Chanti to set up and perform Horm ceremonies. In the Northwest, the Brahmin Preah Minthor (Mahenthor) invites Preah Ey So to set up and perform Horm ceremony. The northeast, the Brahmin invited Preah Kanes, to set up and perform Horm ceremonies. When the Brahmins perform the ritual for three days, the fourth day is the day of plowing. Previously, the king was the direct plowman. But if he does not perform this, a representative of Oknha Pol Tep must be appointed. If Oknha Pol Tep had other business, Oknha Pochnea was assigned to replace from time to time. Nowadays, it is rare to see a king plowing, often his representative, sometimes as a royal family and sometimes as a high-ranking official in the government. Representing the King is called "Sdach Meak”, wearing a robe like the King is a plowman." As for the wife of King Meak, called "Chumteav or Preah Mehua", she wears a robe in the manner of the king's wife, who sows rice crops. Early in the morning ... King Meak and Neang Mehua went to worship His Majesty to be appointed. The king put incense on the foreheads of the king Meak and his wife as a symbol of appointment, and the King gave Sdach Meak a sword. Meak. The King Meak holds his sword and travels to the procession which is waiting. The King Meak sits on Preah Sor Leang, and Preah Mehua sits on a hammock accompanied by a procession led by the music of Pin Peat (play the song called Klom). Upon entering the Royal rice fields, King Meak and Preah Mehua must worship at the southwestern center before starting the plowing ceremony. This plow has three plows: the front plow is called "Lead plow", the middle plow is held by the king Meak and there is another plow in the back. Preah Mehua must follow the third plow and sow the seeds such as the sesame, bean, corn, and the rice crops following the path. After plowing three rounds of the royal rice fields, the plowing procession stopped at the eastern Mondob so that the king Meak could enter to worship the deity of the Mondob. The last task is for the Brahmin to perform a prayer ceremony, the cows are removed from the yoke of the plow to eat the seven kinds of food prepared on a table with pedestal dishes, including water, rice, grass, corn kernels, sesame seeds, beans and wine. The cow’s prediction is predicting the well-being and productivity of the people this year. If the cows drink a lot of water, the prophecy predicts that this year there will be enough water and enough rain. If the cows eat a lot of grass, the animals will get sick. If the cows eat a lot of rice, beans and sesame, these crops will bear a lot of fruit. But if the cows do not eat, the prophecy is that this year there will be wicked people, many drunkards, and the nation will suffer and war. At the end of the ceremony, people, young and old, compete to pick rice, corn, and soybeans to be used for seed, because it is believed that when all these seeds are mixed with their own seeds, the yield will be good. What is special is that Cambodians believe that when everything goes through the ceremony, "Mongkol, Serey Soursdey, the yield will come.

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.

Jhakri or Dhami is a local name for the person who does the traditional ritual to cure the patient. During ancient times, in the absence of medical science, people used to treat the patient through traditional therapy by performing a ritual known as Chhimta, Jhakri. The history of becoming a Jhakri is related to the story of Lord Shiva and his wife Parvati. Goddess Sati took birth on earth as the daughter of King Himavat and Queen Mena. Narad Muni, (a storyteller who carries news and enlightening wisdom) came to look at the baby and declared she is destined to marry Shiva. While growing up, she would lose herself thinking about Lord Shiva. So when Parvati was of marriageable age, she went to the Himalayas to perform penance and appease Lord Shiva and marry him. Lord Shiva was impressed by her devotion and knew about her desire, and he married her. After living together for years, one day Lord Shiva was seriously ill and couldn't be cured for so long. Gradually Lord Shiva came to know that the main cause was because of Parvati. She is believed to be witchcraft (Sondray in Dzongkha and Bogshi in Lhotshamkha). Then Lord Shiva shared with his in-law. His in-law conveyed the idea that her soul/mind will become cleansed if the witchcraft gets out of her soul. The situation was unfathomable to solve, in the course of time Lord Shiva and his in-law tried with an idea to cease the witchcraft of Parvati. One day Parvati was stirring over something out of her attention. Suddenly, his in-law shouted in front of her and said PHAAT!!! Perceptibly, she was horrified by sound and her witchcraft dissipated. So it is said that the evolution of Jhakri started from that moment. So this story was shared by most of the interviewees. Moreover, it has another continuous story to be shared as per Mr. Singh Bir Pradhan, a senior citizen of Dzomling chiwog. Once there came a person called Jangali (another name for Jhakri) to meet Lord Shiva who was seriously ill for so long. So Jangali sat to the right of Lord Shiva and Parvati to the left. Jangali came with the Tiger grass (Botanical name: Thysanolaena latifolia) to treat Shiva by using the leaves. The treatment was akin to showing the magic. Jangali swallowed that leaf in his mouth and showed it from his bottom. Then Parvati was asked to swallow the tiger grass leaf. As she swallowed the leaf, it stuck halfway down her throat, and was finding it difficult to swallow completely. Then the Jangali asked her to cough out the leaf with full force. When Parvati coughed out with full force the leaf came out and along with it witched. As a result, the leaf left a mark on Parvati’s teeth. So this is a story regarding the evolution of Jhakri. To become a Jhakri is not the core profession of a person who can endure or learn it. Rather it's the prophecy given by Lord Shiva who has the virtue to treat people whenever they are sick. When a person who is destined to be a Jhakri, is born with the wisdom of Jhakri, he usually suffers from various illnesses at a young age. The symptoms include frequent stomach ache, headache, dizziness, back pain, and shivering body which cannot be controlled. In a few cases, the person destined to be a Jhakri even has hallucinations. They will not know the causes yet the illness continues for three to four years. According to Mr. Manbir Khadal, 65-year-old Jhakri said that if a person is destined to be a Jhakri, he behaves very strangely even when in the mother’s womb. He also added that Manbir’s mother had experienced extensive fetal movement and unusual shivering from the premature baby. The divination of a Jhakri will be only born to the person who stays clean, mentally pure, and physically healthy. It sometimes can be related to a person reincarnated as a great lama or Truelku in Buddhism since Jhakri will also be able to predict the past life of a person. Mr. Manbir Khadal also says that with time Jhakri is rarely born. “The current Jhakris’ are all born before 1990. Some of them already immigrated to other countries after the 1990s problem in southern Bhutan”. Locals shared the importance of having Dhami in their locality because if the patient is sick for a long duration, they get other ways of treating when hospital medicine does not cure them. So, the practice of the Jhakri ritual is still believed and endured by the people across the country as per Deo Maya, the wife of Dhami Manbir Khadal. She says that if a person is suffering from dizziness, and back pain when they are grieved by the local deities/divinity, and if the illness is caused by the evil spirits, they instantly come to visit her husband to do the ritual. Mr. Manbir Khadal had been living in his current village, that is lower Dzomling, for his entire life and his parents too. After he was recognized as a Jhakri, he treated countless patients from different parts of our country. From this we can conclude that the people balance their beliefs in both medical science and spiritual therapy. He said, “A few weeks ago, a quadriplegia (paralyzed from the waist down) girl with her family came to do the Jhakri ritual at my house. When she was coming down towards my house, her guardian was carrying her on his back. After doing the Jhakri ritual, she was alright and able to walk without support.” which means we can say that people still believe in the traditional healing therapy practice in this modern world.

The culture of flatbread making and sharing, represented with the names Lavash-Katyrma-Jupka-Yufka, is a set of traditional knowledge, views, skills and rituals related to preparation, baking, storing, using and sharing of traditional thin bread that performs specific cultural and social functions within the related communities in Azerbaijan, Iran, Kazakhstan, Kyrgyzstan and Turkey and is transmitted from generations to generations. Flatbread tradition is a symbol of shared cultural identity and serves expression of mutual respect among communities. The five countries share a number of common features, skills and knowledge related to preparation and use of the flatbread. Tradition bearers usually prepare the flatbread from unleavened or leavened dough based on flour, salt and water, while also adding sometimes milk, butter, sesame and poppy seeds. Communities use different types of crops to prepare the dough, such as wheat and rye. The dough is rolled by hand or using a dough roller into round or oval shape. In Azerbaijan, Iran, Turkey and some communities of Kyrgyzstan, flatbread is baked in earthen or stone ovens called “tandyr” or “tanūr” buried into the ground. Some communities in Azerbaijan, Iran, Kazakhstan and Turkey bake the flatbread (yufka or lavash) on a metal plate known as “sac” (“saj” or “sāj”) over the fire. Communities in Kyrgyzstan and Kazakhstan bake the flatbread by laying out rolled dough in big cauldrons (‘kazan’) heated on fire. As a result of this baking style, practitioners manage to maintain nutritious qualities of the flatbreads and store them for several months without refrigerator. Various methods, techniques, instruments and substances are used by flatbread-preparing practitioners. The preparation of flatbread involves traditional practices based on collective labour and sharing within family and neighbourhood. As expression of social solidarity in rural areas, families prepare and bake flatbread together with their neighbours, especially as a preparation for winter. The flatbread is baked both at homes by family members and flatbread bakers, who learn the practice through a master-apprentice relationship. The flatbread preparation bears a great variety of social and cultural functions for its communities in terms of its usage at special occasions and its relation to transition between seasons. Communities of five countries consider flatbread preparation places sacred. In Kazakhstan, communities believe preparing flatbread at funerals helps the deceased get protection from the burning Sun, while waiting for decision of the God. To wish prosperity and wealth to newly-married couple, in Azerbaijani and Iranian weddings the flatbread lavash is often put on shoulders of the bride, while in Turkish weddings dried flatbread yufka is crumbled over the head of the bride. In Kyrgyzstan, tradition bearers believe that flatbread helps sick people. In some religious ceremonies and traditional weddings in Iran flatbread is served as a component of the sacred offering. During the preparation of flatbread, it is shared with all passers-by as a sign of hospitality. Flatbread culture is expression of belonging to common cultural roots. It reinforces cultural links and serves as marker of hospitality, conviviality and friendliness within the societies of five countries.

Azerbaijan,Iran,Kyrgyzstan,Kazakhstan,Turkey 2016

Fatirshira is a kind of local dishes, recommended for sick people. It is prepared with flour, water, fried onion, herbs.

Và Temple - Đông Cung in the four palaces worshiping Saint Tản Viên in Đoài land - Vân Gia village, Trung Hưng ward, Sơn Tây town. Every year, on the full moon of January and the full moon of September, the festival is held solemnly and solemnly. The full moon day of January in the years of the Rat, Horse, Cat, and Rooster is a grand festival, attracting tens of thousands of participants. The most important ritual of the Festival is to process the Dragon Throne of the Three Saints Tản across the Red River to Ngự Dội Temple (Vĩnh Ninh, Vĩnh Tường, Vĩnh Phúc). The community holds the Mộc Dục ritual in the morning and the Summoning ceremony in the afternoon. From 5:00 a.m. on the full moon day of the first lunar month, the palanquin procession begins to depart, from the Temple and through some streets in Sơn Tây town to the Red River wharf and take a boat across the river to Ngự Dội temple to worship the Saint. The procession consists of 3 main palanquins (bowl and tribute palanquins) and ceremonial palanquins of the villages, dragon dancing team, eight treasure team, road team, music team, worship team, incense offering team, etc. Along the route, people set up incense burners and made offerings to the Saint on both sides of the road, as well as communal dwellings, temples, pagodas, and people in general. The three main palanquins at the crossroads revolve three times, then bounce three times. There is the custom of "going under the palanquin" - children with anorexia, slow growth, old people, and sick people pass under the palanquin to pray to the Saint for health. In the afternoon, the procession from Ngu Doi Temple returns to Va Temple for a resting ceremony. The main ceremony on January 16 is the most unique and majestic ceremony in the series of ceremonies at the Festival. January 17 is Thanksgiving Day, the villagers asked the Holy Father for permission to lower the flag and close the main Nghi Môn gate. Many folk games are organized and practiced such as rice-blowing competitions, duck catching, wrestling, swinging, tug of war, human chess, etc.