In Eastern Bhutan, the Tsangla (Eastern Bhutanese dialect) term Serga Mathang and Khothkin which directly translates to “golden cousins” refers to consanguineous marriage with the child of a parent’s sibling. The name serga mathang uses a metaphor for cross-cousin marriage tradition gold (ser) to suggests that marrying into a consanguineous family is similar to amassing a significant amount of money. In Tsangla kinship terminologies, Mathang denotes a female cross-cousin while Khothkin denotes a male cross-cousin. On a related note, we should be aware that in Tsangla kinship terminologies, the terms Mathang and Kothkin are used to refer to one's brother's wife and sister's husband, respectively, even though they are not blood relatives. However, the absence of the prefix serga, golden, indicates that these terms are used for non-cousin relationships. There are three types of cross-cousin marriage in the Eastern districts of Bhutan. A man marries the daughter of his mother's brother (ajang) in a matrilateral cross-cousin marriage. In a patrilateral cross-cousin marriage, a man marries the daughter of his father's sister (ani). In a bilateral cross-cousin marriage, a man marries a woman who is also the daughter of his father's sister and mother's brother. As per the research done by Dorji (2003), The mother’s brother is known in the Tshangla society as Ajang ngama rinpoche, which translates to "precious maternal uncle," and his nephews (tshowo) are expected to appease him by carrying out his wishes, which are typically fulfilled by marrying his daughters. According to social custom, nephew marriages cannot go against the wishes of their maternal uncles, who are given the same respect as the couple's biological parents. Matrilocal residence laws frequently compel men to move to their uncle’s house to become the husband of the uncle’s daughter. If nephews happen to marry outsiders, this custom physically separates them from maternal uncles, depriving them of the respect and assistance they would typically receive from their nearby nephews. For that reason, it is believed that the Ajang (uncle) encourages marriages among family members. The social obligation that maternal uncles have toward their nephews fosters their mutually emotional bonds, which may account for the frequency of matrilateral cross-kin partnerships. Unlike exogamous marriage ceremonies, a cross-cousin marriage ceremony typically does not include an elaborate or formal process, the consanguineous couple simply elopes. The prevalence of informal pre-elopement interactions for cross-cousin couples, as well as social values associated with cross-cousin marriage typically results in a union that is approved by the parents. To understand the concept of pre-elopement, he idea of Chungnyen (childhood engagement) is when both sets of parents make a vow to support marriage between their children in the future in order to preserve the wealth between the two close families. Moreover, some parents would negotiate cross-cousin weddings without official demands for bridegroom payment, while others may not even arrange marriage ceremonies. Historically, cross-cousin marriages were typically permitted by the parents because of the associated social values. Despite the fact that this marriage custom predominated in the past, it is largely on the decline because of globalization. Modern legal rules start to question the taboo nature of such marriages as potential incest. Moreover, medical and educational sectors led to a diminishing of cross-cousin marriage customs in Bhutan because it is believed that a cross-cousin union enhances the likelihood that undesirable genes will be manifest in the offspring. A child’s defects in phenotypic traits are the result of a mix of potentially harmful genes received from married cousins. An offspring of married cousins may exhibit positive qualities and good health due to the pairing of favorable genes, but not to the same extent as those of unrelated spouses.

Carpet weaving is one of the world's most traditional, conceptual, applied arts. Iranians enjoy a global reputation in carpet weaving and its skills; and carpets of Fars with nomadic and rural characteristics constitute a genuine example. Historically, carpet weaving in Fars province dates back to the seventh century(AH). Carpets of Fars are known as either «Qashqai» or «Khamseh Tribes» carpets. These are the nomads moving between Esfahan and Persian Gulf coasts. Among the tribes of Qashqais, the more prominent are Darre-Shuri, Kashkuli-ye Bozorg, Kashkoli-ye Kuchak, Shesh-Boluki, and Gharache. Due to the immigration requirements, the size of nomadic rugs is usually small; they are, however, beautiful. The stages of Carpet Weaving in Fars Province - Wool cutting The carpets usually utilize wool as the basic material. The men cut the wool of their sheep, skillfully, in spring or autumn. The quality of the wool on each of the eleven sections of the sheep body, and the related colors are different. - Frame(loom) Making The portable frame of nomadic carpets is rectangle in shape, with a metal or wood support; it is placed on the ground. The act of knitting is performed on it. The men construct the frame, too. - Weaving The women convert the wool into strings on spinning wheels or weaving machines. They, masterfully, take care to obtain the best qualities. The spinning wheel is a wooden tool that resembles a big spin; the wool is turned around it from the hand of the knitter, then weaved. The spindle wheel is a wooden structure with the wool being placed in its middle to turn into strings when the wheel turns. - Painting Colors are mainly natural; the main colors are laquer, painted blue, dark blue, brown and white. The plants from whichthe colors are extracted include Madder, Indigo, lettuce leaf, walnut skin, Jashyr, cherry stem and skin of pomegranate. The pigments, so called, Dandane, are elements which allow color stabilization and imprint on the fibers; the most important modants include Alum (Double Aluminum Sulfate), Green Vitriol (Cut Blue), Double Copper Sulfate, Black Vitriol (Double Iron Sulfate). - Knitting While knitting, the women tie the colored strings on the wool web to cover the frame and give shape to the carpet. Two types of ties are common: The ""Persian tie"", an assymetric tie, usually used in places where Persian Language is spoken, where it is referred to as, so called, Farsi-Baf (done in the Persian style), and the Turkish tie, a symmetric tie, in that the two webs are of the same size and the tie is made in the middle; this second tie is more popular in places where Turkish is in use, so the name Torki-Baf (done in the Turkish style). - Completion Completion refers to the activities done for final furnishing. These include sewing the sides (so called, Dowrduzi: Some products will be sewn on the sides to be used as bags, called ""khorjin's"" or ""chante's"" on the region); burning the extra wool to make the designs vivid and enhance the quality of the product (so called, Porzsuzi); double tied roots, and final cleaning. Nomadic Gilims Wraps of Fars are not painted with painted woofs; both sides of the product can be used. Limited materials have led these products to be more geometric in both texture and margin, mirroring the local culture of the community. The most important characteristic of Fars carpet weaving is the unique method of weaving without any maps. One weaver will not be able to weave two carpets of the same design, especially, if she does not enough time to consider the details. Fars carpets include the following types: Simple Gilim(one sided or two sided): A carpet made through passing the colored wool strings, called ""Pud's"" between the vertical strings, called ""Taar's"", without maps. Rug: A carpet with thinner ""Pud's"" and thicker ""Taar's"". The product is thicker in diameter, compared to Gilim's, and is one-sided. Ghaaliche: A rug of smaller dimensions (measuring to less than three square meters). Jaajim: A product of woolen ""Taar's"" and ""Pud's"", with simple and attractive designs, and a variety of usages, including those of carpets, beds, pillows, etc. Gilim-e Naghsh-barjaste(Goljajimi Gilim): A one sided gilom with its main motifs embossed. Somak (Rendy): A one-sided Gilim, out of which ""Ghali's"" (rugs) are believed to have been evolved. Shishe Derme: A Gilim with a simple pattern; it has no knots and naps, is two sided in a way that the mirror patterns of its face are weaved on its back side. Gabbe: A gross nomadic carpet, vastly verified, and done without any map. There are both colored Gabbe's, and Gabbe's of natural colors. So called, ""Shiri"" Gabbe's of Fars mark nomadic courage for the owner.

Iran 2010

The celebration, which is connected to Theravada Buddhism, takes place in honor of the Đôn-ta festival, or grandparents worship event, which falls between the end of August and the beginning of September on the lunar calendar. The Ox Racing Festival was first held during the harvest season in Thất Sơn region to imitate a competitive work environment and boost labor efficiency among the Khmer people. To support the temple, families brought cows to plow the fields. The monk thanked him by holding an ox race after he finished plowing. The ability to choose and care for cows is a special quality of the Bảy Núi people. When competing, each pair of competing oxen drags a harrow and Nai stands on top. The ox rider will use a whip and jack to push the pair of oxen to run 2 laps to the finish line. The cleverness of the ox Runner ensures that in the first round, the pair of oxes get used to the race, and in the second round the pair of oxes sprint quickly to the finish line. There are two types of racing: in the dry season, racing oxen pulling carts with wooden wheels on sandy roads; During the rainy season, drag competitions take place in rice fields. The reward is a silver bracelet or a rattle ring. From the scale of a pagoda, ox racing later expanded into a commune, district, and now the whole province. Competing cows must be of the same breed, with light yellow hair, gentle temperament, bravery, tall stature, stiff legs, small toenails, toughness, etc. The racetrack is a flat field, about 200m long, plowed land, water intrusion, and surrounded by a bank. The starting and finishing points of the two races have green and red flags respectively. Whichever track a cow starts on will finish that track. The driver of the racing ox stands on a long harrow (one end of the rope is attached to the yoke of the ox). ox racing has two rounds: the calling round (going around the racetrack, surveying opponents) and the dropping round (sprint). In both rounds, the driver must have a steady hand; if he falls, he loses.

Hạn Khuống Performances of the Tai is a type of folk cultural and artistic activity held in the spring, especially on holidays. Thai boys and girls participate in the Hạn Khuống Performances of the Tai with the wish to build a happy family. In Thai, "Hạn" means bamboo, "Khuống" means yard, land in the village. Han Khuong means a bamboo floor built in the outdoor yard. The Hạn Khuống Performances of the Tai is held on a large piece of land in the village. Young men and women build a floor, surrounded by a fence, with doors, going up and down by stairs. In the middle of the floor, there is a fire and a tree. The floor must be made very solid because on the floor there will be tools for the village boys and girls to show off their skills such as: spinning wheels, spinning, weaving, embroidery, etc. Participating in the Hạn Khuống Performances of the Tai are unmarried boys and girls. The girls wear traditional dresses and scarves. The boys held panpipes and flutes to accompany the love songs.

Cultural space of Baysun was recognized by UNESCO as the “Masterpiece of Oral and Intangible Cultural Heritage of Humanity” among the first 19 in 2001. Consequently, in 2008, it was included in the Representative List of the Intangible Cultural Heritage of Humanity of the Humanity of UNESCO. Inclusion the space to the List enhanced the opportunity of preservation, documentation and conduct scientific researches of artistic traditions and culture of Baysun district. It is a world bringing together settled and nomadic traditions, Turkic and eastern Iranian peoples. The traditional culture of Baysun, besides Islam, has its roots in ancient cults and faiths. In its folklore one can see traditions with elements of Zoroastrianism and Buddhism, animism and ancestors worship. Grazing patterns have not changed in a thousand years. Livestock are still the main measure of wealth, and gardening is a male tradition. Hand spinning wheels, graters, tandirs, water mills, and blacksmiths using bellows all still exist. National clothes are made, such as doppi and chapans and head scarves for men and women, using craft traditions and local ornamental decorations dating from the tenth and eleventh centuries. Old customs and rituals govern life from birth to death. There is much historical heritage and native wisdom in them.

Uzbekistan 2008

The largest from the tools and equipments for animal husbandry crafted by Mongols is a cart with wheels. Our predecessors have produced the cart with wheels from the old ages. As stated in the “Secret History of Mongols”, Mongols have produced and used a variety of carts such as mukhlag tereg (cart with booth), khagaatai tereg, öljigtei tereg, tömör tereg (metal cart), tsuurgatai tereg (cart with socket) and tenkhlegtei tereg (cart with axle). Only a handful of skilled master artisans crafted these varieties of carts in different sizes.