Sumolok is a ritual dish cooked by the entire community for spring holiday Nooruz. Sumolok is a brown, nutritious, sweet paste-like liquid dish. Children like eating it very much. Sumolok is cooked for 20-24 hours. Firstly, the oil is heated in a big pot (kazan), then the flower is fried in it and the first batch of mushed sprouts are added. When it starts getting thicker, the second and then third batches are added. When it starts boiling, it is put on slow fire for 5-6 hours. When it seems ready, the fire is put off and sumolok is left under its own steam. In the morning, the eldest women open sumolok and everyone looks at the surface of it. Various interesting lines form on the surface. They are used to make predictions for the coming year. When sumolok is cooled down it is served for the community members.

Nub Tshona-patra literally means "The Great Lake in the West" and is beautifully situated between the ancient trade route of Haa and Tibet. From some sources, "Nub" may also be known as Nob, which means Norbu (precious treasures). Nub Tshona-patra is considered one of the most sacred and revered lakes in Bhutan. It is believed that the lake is so large that two types of vegetation grow on the lake. On the Tsho-gu (head of the lake) grow plants commonly known as Chukar meto (Rheum nobile), which grow only in mountainous regions such as Jomolhari, while on the Tsho-ju (tail of the lake) grow Dungshing plants (Abies densa), which grow in low regions such as the Haa Valley. Nub Tshona-patra is one of the holiest lakes in Bhutan and can be hiked from Haa on many different routes. The most common routes are from Kipri in Uesu gewog, from Karjena in Kartsho gewog via Changzur Nyela to Drakna Trashiding-kha Gonpa and also from Tokey in Bji gewog. Nub Tshona-patra can also be reached through Jula Pass, Talila Pass, from Miri Pun Suum and from Norbugang in Samar gewog. The river that flows through Dozam at the foot of Chana Dorje (Vajrapani bodhisattava) hill is fed by Lake Tshonapatra. This river feeds the Haa fishery at the foot of Chana Dorji hill. This river flows through Nakha Tashigang and Shubji in the Sangbay Gewog and joins the Amochu further downstream. The river from Baytsho also flows along this river. The sanctity of the lake brings about the fact that Terton (treasure revealer) Sherab Mebar (1267-1297?) came to Bhutan from Kham in Tibet in the 13th century at the age of thirteen, settled in Paro Pangbisa and established the Pangpa Ugyen Guru Temple as his seat. Even today, this two-story temple is considered very sacred. According to oral traditions, he was destined to recover treasures from a lake in western Bhutan. He was also destined to visit Bumthang and the Jawar Tsedrag Goenpa (temple). To find the treasures, Terton Sherab Mebar traveled to Haa. After finding the lake (now Nub Tshona-patra), he unveiled many treasures including gold, religious artifacts and religious instruments such as dung (trumpet), Nga (drum), Nge-tok (drumstick) and a pair of Rol-mo (cymbals), among others. Terton was prophesied to visit Nub Tshona-patra seven times. When Terton came across a huge lump of gold in Nub Tshona-patra, it turned into a giant frog as big as a hill and swallowed (and held) all the water of the lake in its mouth. He asked a carpenter to carve the gold nugget into a pillar to be used in Paro Dzong. The carpenter was instructed to take the splinters and fragments of the pillar as payment for his work. However, the carpenter tried to shear off too much of the column in order to receive his wages. The Terton feared that the column would be too short, and when he tried to talk to them about shearing too much out of concern, a drop of water fell out of his nose and spilled into the lake, drowning them all along with the gold. Some locals believe that those who cut off the gold pillar were his one hundred and five monk disciples from the village of Pangbisa, while others say that his team consisted of thirty-two strong men who were farmers and carpenters. The angry deity of the lake Tshodag/Tshomen (mermaid) sensed this and began to pursue the Terton. While he was running for his life, religious instruments such as cymbal, trumpet, drum, drumstick and a sickle fell from him, and lakes sprouted in the place where the treasures fell. Locals know these lakes as Drum Lake (Nga-tsho), Drum Lake (Dungtsho, in Jarey), Drumstick Lake (Ngetok-tsho), Cymbal Lake (Roel-tsho, in Rigona), and Sickle Lake (Zoutsho), which are now found in the Haa Shongana region (also known as Shokuna), including Nub Tshona-patra in Tshona Diga. Ngatsho and Ngetok tsho are located close to each other at Tsoo. Yak herders spend their summers in Tsoo. Locals believe that the Terton also spent time meditating (thukdam/tsham) in Yatokha, the area behind the hills of Ngatsho and Ngetok tsho, to see clear visions and find hidden treasures. Some sources say that the Terton also dropped other treasures such as religious artifacts and religious instruments made of gold, turquoise, silver, shells and a vase during his escape, which led to the formation of Ser-tsho, Yu-tsho, Ngyul-tsho, Dungkar-tsho and Bumpa-tsho (in Jarey Damshog). The terton Sherab Mebar turned into a bird and the angry deity into a falcon. When they reached Tergola (which means "gateway to hidden treasures," as it was believed that many treasures were hidden behind this mountain pass), the deity of the mountain (Tsan) negotiated peace between the Terton and the angry deity of the lake. Some consider this Tsan or Drak-tsen to be Ap Chungdu. Some sources also indicate that the negotiation actually took place in Lab-dza of Tshellu-tsho. It was agreed that both Terton and the deity would not enter their respective territories. Terton and the descendants of his followers would never set foot in Haa Shongana. Similarly, the lake deity agreed not to cross Tergola. Thus, all connections between the people of Haa Shongana and Paro Pangbisa were severed, even though these two places are considered to be close to each other. Even today, when the descendants of the Terton people in Pangbisa cross the Tergola Pass, it rains even when the weather is fine, and people die when they enter the Haa Shongana region. Animals also die when they cross the border, or if animals are traded between these two places, they do not survive. However, some of the locals believe that this border does not apply to livestock. To resolve the conflict between the two, the mountain deity erected five Do-tshams (boundary stones) between Gangche-la and Zou-tsho (Sickle Lake) to mark the border. It is believed that the boundary was initially marked with dried yak and sheep dung, which later turned into stones. The cairns are still preserved today. The Do-tshams are located in Ramzur, under the Uesu gewog. The stone mounds look as if they would collapse at any time. But if you actually touch them, it is not easy to dismantle them or break them into the ground. People say that stones and pebbles can be added to the piled up structures, but they should not be removed or disintegrated. When the Terton died, he left the only Rol-mo treasure (basin) and a Phurpai ku (three-sided ritual dagger statue) in the Pangpa Ugyen Guru Temple. The Phurpa ku can be seen in this temple to this day as one of the Nangten (sacred religious objects). It is said that after the death of Terton, his Kudung (sacred body) was taken from Pangbisa to Rinpung Dzong (fortress). However, the people of Pangbisa wanted to reclaim the Kudung, and when they tried to steal the Kudung through the U-tse (central tower) of Rinpung Dzong, the "head" detached from the Kudung, and the headless Kudung was left in Rinpung Dzong, which later burned in a fire tragedy. Today, the skull of Terton is revered as one of the most important sacred relics of the Pangpa Ugyen Guru Temple. In lieu of formal punishment, the people of Pangbisa had to cede the only treasure, the Rolmo, to the Rinpung Dzong. This cymbal can be visited today as one of the most important sacred relics of the Rinpung Dzong. The cymbal is shown to the public once a year, on the first day of Paro Tsechu, to give blessings, and it is also used to determine the timing of the mask dancers during Tsechu. The other cymbal that belongs to this treasure was newly made; therefore, this pair of cymbals sounds slightly different from the other normal pairs of cymbals. Some believe that the Nub Tshona-patra was originally located in the village of Sangbay Ama in the Sangbay gewog before it was settled in its present location. People say that a mermaid carried the lake in a dung-chung (slender container made of bamboo used to store salt) and planned to move the lake to another location because the lake's location was either dirty or it was time to move away from Sangbay Ama. On the way to the present location of the lake, the mermaid stopped for a night at a Norgi-jangsa (settlement of cattle herders). It is believed that the mermaid gave cattle to the Nublang cattle as a reward for the kindness shown to her by this local herdsman. Today, this particular breed of Tha-nor (low altitude cattle) exists only in the Sangbay gewog of Haa. Before the lake was built on the present site, the place was a Bjobi-lakha (nomadic settlement). The mermaid asked the shepherds to move their camp so that the lake could settle there. The mermaid found that even the next morning the shepherds had not moved away. So, the mermaid emptied the Dung-chung that contained the lake's water, drowning all the shepherds along with their camps. It is believed that some lucky people on a clear day can see the entire Nogi-jangsa, including dogs, yaks and people. Legend has it that once a woman from Tshaphel village was washing clothes on the lakeshore and polluted the lake. Nothing happened to her for five years. But in the sixth year, the lake "consumed" and she drowned along with her livestock and camp. To this day it is believed that at Nya-chhu, the source of Haa fishing, people come across pieces of clothing or Bjob's hat. It is believed that it is a bad sign to find such items. Locals also believe that whenever the waters of Lake Nyaku-na appear in Tshaphel, people either die or mysteriously disappear. It is believed that Dungkar Aekhil (a shell with a right head) appears to those who have good luck when visiting the lake. Lam Duetsi from Dumchog village in Uesu is said to have seen this shell while visiting the lake. Local people believe that a hundred cattle once drowned in the lake because the water of the lake appeared so calm that the cattle mistook the water of the lake for the ground. Later, about nine tethers that were used to tie the cattle were found at the water source that feeds the fishery in Haa.

Phù Lãng pottery making was taught to the villagers by the founder of the craft, Mr. Lưu Phong Tú, around the Trần dynasty, 14th century, and has developed to this day. The primary products are pottery with brown glaze and related colors. Product types include religious ceramics, household appliances, and decorative items with the outstanding feature of using the embossing method in the form of bubble engraving, also known as double engraving, with natural, durable, and unique glaze color; The shape of the ceramic is rustic but strong and very bold in shaping sculpture. The production process is specialized with worker teams: furnace team, broaching team, pattern team, enamel team, and cleaning team. The stages include selecting soil and treating clay; shaping on a rotating table (household ceramics and fine art ceramics) and shaping by printing on wooden molds or terracotta molds (worship ceramics); tick, scrape products; glazing (the material used to make glazing is the ash of forest trees, ash as white as lime; currently we use ash from ironwood, bamboo, wood, lime, crushed pebbles, white alluvial mud); fired with wood to create scratches on the ceramic surface (temperature 1000 degrees Celsius, for 3 days and 3 nights continuously). Products made of Phù Lãng ceramics are lustrous, have an echo when tapped, and come in a variety of eel skin tones, including light yellow, dark yellow, brown, and yellow-brown. There are 3 main product lines: altar ceramics (incense burners, altar stands, tops), household ceramics (vases, jars, pipes) and fine art ceramics (paintings, flower pots, vases, animal-shaped kettles). The soul of Phù Lãng ceramic products is created from the rusticity of this eel skin glaze.

Like in many other countries, dozo (masonry or stonework) is an old craft that is still in practice throughout the country. The skills of Bhutanese masonry can be seen in fortresses, temples, monasteries, stupas and farmhouses. It required special skills to cut and polish stones into right shapes and sizes and was carried out under the strict supervision of the head carpenter, who also had the role of an architect. Stone masons use an axe like tool called dota. Stones of crude shapes and sizes are chiselled into right shapes according to the style of the structure. There are mainly five different types of stone shapes that the masons prepare for construction. They are jamdo- used as the foundation stones, zurdo (corner stone) used as the corners walls, tshigdo (flat stones) that are used in the middle, dotru (pebbles) used in between the two chiseled stones and dochal (flat stones) layed in the courtyards of the dzong and temples. A skilled mason would first lay the zurdo (corner stone) and position other stones towards its right and left. The masons used a measuring thread called thig to correctly align these stones. People from Rinchengang village in Wangdue Phodrang Dzongkhag are well known for their great masonry skills. Most villages in the western part of Bhutan use mud, instead of stones for house construction as mud houses are believed to keep the interior warm in winter and cool in summer. It also depended on the type of construction materials available. Some of the outstanding stone works are; a. Dzongs: Bhutan is dotted with these majestically erected fortresses that sit high on top of the hills often overlooking the valleys. The dzongs are located at strategic places. It has massive stone walls with large courtyards and beautiful woodwork on windows and cornices which are the most striking among the diverse architectural expressions of the country. These structures had served the purpose of defending the country against foreign invasions in the past. These magnificent structures are the true representation of our architectural uniqueness and the living testimony of our artistic skills. Dzongs are mostly rectangular and square structures while ta-dzong (watch towers) and Chu-dzong are mostly round cylindrical structures. Today, these dzong are the seat of administration and monastic body. b. Stupas: Choeten or stupas are literally translated as a vessel of worship or offering the most common feature on the Bhutanese landscape. It is believed that after the cremation of the Lord Buddha, his relics were divided among eight groups of claimants and that each of the claimants later erected a reliquary in which they preserved the relics. Thus, there are eight different types of choeten today (Choeten Degye). At that time, these structures were erected only to preserve the relics of sublime beings and assumed greater meaning and significance much later. Building a stupa came to be considered an act of great piety, earning merit for the actual builders as well as for those who supported the act. It is also a beautiful illustration of our masonry skills. A choeten requires a great deal of stonework, as it is built out of stones. We can also see prayer mantras carved on the stones. c. Long Prayer Walls: Long mani walls locally known as mani dang rim are the monuments from medieval Bhutan found along the main mule tracks displaying the mantra of Avalokiteshvara carved on slabs of slates. These elegant monuments were testimony to the richness of spiritual devotions as well as significant landmarks for travelers. They have survived extreme climatic conditions for many years. It is said that construction of Mani walls in the country had begun around 15th century during the time of Tertoen Pema Lingpa. However, most of the Mani walls were said to be constructed during the reign of the 4th Druk Desi Tenzin Rabgye (1638-96). Mani walls were largely constructed with locally available materials such as stones, a small quantity of timber and mud used as the mortar. Side plinth is raised from the ground and a wall is constructed at the height of about 6 feet and generally carved Mani slabs are placed on it either in single or double line from end to end. A timber superstructure is raised on the top with a wall height of one foot and is often roofed with flat stone slabs or slate. The middle and two ends are raised higher than the other parts with a particular architectural design. The center portion has a pocket for enshrining three deities of Manjushri (left), Avalokiteshvara (centre) and Vajrapani (right). The special place in the centre is made of timber and the deities are placed on the wall with a space in front for making butter lamp offerings or other offerings. d. Farm Houses: Bhutanese farmhouses are typically built out of mud and stone. A standard practice was to erect two-storied house although an ideal house had three main floors and an attic. The materials for the houses vary across the country depending on the climatic conditions and the topography of the places. For instance, Bago and Dag jar Zhikom (farmhouses made out of stones and wood) which are lightly decorated in traditional style are found in the southern and eastern parts of Bhutan. In central and western Bhutan, double storey houses with main walls made of stones and rammed earth while the inner partitions are made of bamboo mats are found. Houses in the cold places like Lingzhi and Laya, Merak and Sakteng are mostly built out of stonewall. e. Grinding Stones: Rangtha is a pair of round grinding stones that is maneuvered by the hands. This is usually found in places where stream water is not available in the vicinity. Chura is a bigger version of the rangtha which is powered by water. While the stone pair works on the same principle, the watermills are much bigger in size and often turn faster depending on the pace of the water flow. It is still being used in some rural villages. For example, in Bumthang it is mostly used for grinding wheat and buckwheat. f. Bridges: Stonework also finds its use in the construction of the traditional bridges, which were built out of wood and stones. The stone is used as the foundation (jamdo) for constructing all sorts of bridges like chazam (iron bridges), bazam (cantilever bridges) and tshazam (cane bridges which are no longer used).