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.

Generally Bhutanese Buddhists have several terms for building wealth such as yang, yang-gug or phya-gug. This is a ritual dedicated to the goddesses of wealth- Tshering ma chey-nga, the five sisters of longevity, and Nam-sey (Skt. Kubera), and it also makes tribute to the symbolic precious cow yang-nor who represents the best of the cattle who served one’s ancestors by feeding and providing for them. The ritual is performed alongside an annual ritual locally called Lha-sey which gives thanks to tutelary deities. The people of the Nurbugang community conduct yang rituals mostly dedicated to the Yang-nor. Practices such as displaying the horns of a prosperous cow or ox; and tools from cattle like Wong-ka a blowing tool made of wild buffalo horn, Thang-nang Nam--bu rung large flute, and Sen-za Nam-bu rung common musical instruments including rope and other associated tools and materials. In practice, after the ritual the villages include several unique mundane activities that are not prescribed in the Buddhist texts. These traditional practices fall within religious practice, and it is said there are only few households who organize such ritual in the community. According to the Buddhist terminology, yang-gug is the ritual of wealth enrichment, also known as phya-gug but, depending on the usage and understanding the meaning of the ritual different local terms are given such as; yang and Yang-nor. However, both yang and Yang-nor is the ritual dedicated to deities Tshering ma and Namsey and giving thanks to the Yang-nor or the most prosperous cattle of the family. When witnessing the ritual performance, the prayers are mostly dedicated for the enrichment and prospering cattle and making tribute to the cattle who had served their forefathers to receive the blessing of enrichment. In accordance to Namkhai Norbu (1984) The Necklace of gZhi: A Cultural History of Tibet. The ritual performance of yang was one of the thirteen rituals performed by Bon-po (Bon tradition practitioner) ever since the enthronement of Tibetan King Nya-tri Tsanpo, well before the arrival of Tibetan Buddhism in Tibet. The twelve Bon rituals are as follows; 1.\tGon-shey Lha-bon:\tBon-po who can liberate sentient beings. 2.\tYang-shey Cha-bon:\tBon-po who can accumulate wealth through yang ritual performance. 3.\tdro-shey lud-tong:\tBon-po who can clear the obstacles by performing exorcism . 4.\tdur-shey sid-gshen:\tBon-po who can overcome barriers. 5.\tTsang-shey sel-dep:\tBon-po who conducts purification ritual and overcome obscuration. 6.\tdrol-shey ta-bon:\t Bon-po who can treat horse. 7.\tFen-shey men-che:\tBon-po healer. 8.\tKoe-shey tse-khen:\tBon-po astrologer. 9.\tmra-shey to-gu:\t\tBon-po who can perform nine types of rituals by preparing sacrificial cakes. 10.\tdeng-shey sha-wa:\tBon-po who can make a stag effigy fly. 11.\tful-shey ju-thig:\t\tBon-po who has the capability to make effigies fly in the sky. 12.\tdro-shey thrul-bon:\tBon-po who can triumph over the obstacles by miracle. The tradition of Yang-shey Cha-bon was later reformed and incorporated in the Buddhist tradition of Guru Padmasambhava in late 8th century. The deities Namsey (god of wealth) and Tsheringma (god of longevity), widely revered in Bhutan, were appointed to bring prosperity through the performance of Yang rituals. Many Bhutanese practitioners include these two deities among their tutelary deities Lha-sey (lha-soel). The Yang or Yang-nor ritual is conducted at the final part of other rituals as afterwards the house has to be confined at least for three days to keep the accumulated blessings. Every single thing that belongs to the house owner has to be impounded. It is believed that the blessing of the enrichment rest upon the things of the host thus, anything that is sent away from the house after the Yang ritual is a certain sign the blessing will be broken or lost. Yang-nor displaying things Yang-zey: -\tThe sacrificial cakes that represent the gods of the wealth, Namsay and Tshering ma, are prepared along with the Tormas (ritual cakes) of the family tutelary deities in the alter. -\tAt a corner near the shrine, the most beautiful and expensive clothes are displayed. On the spread clothes, three stacked bowls are filled with different cereals and adorned with precious gems are displayed in accordance to the Lama Nor-jam text of the Terton Pema Lingpa tradition. -\tOther related ritual items are grandly presented in front of the stacked Yang-zey. -\tCattle effigies made of dough and decorated with butter and flower are prepared and displayed on the plate. -\tNear the Yang-zey, various yang things; Yang-do, Yang-bum and the horns of prosperous cattle and associated herding tools like; Wong-ka, Thang-nang Nam-bu rung, Sen-za Nam-bu rung and Yai (churning container) Ta-khur (Churner) and other old things handed over by the forefathers are neatly exhibited in a bowl filled with grains.