Hardy vegetables such as cabbage, cauliflower, kale, carrot, pumpkin, bean, pea, onion and garlic are also raised in kitchen garden. Animals are used throughout the District for milk and means of transportation. They are less important for meat in Buddhist communities where many people are vegetarians. Many households keep chicken, goat and sheep at both higher and lower altitudes. Yak graze in the pastures of the highlands in summer time, and are brought down to lower altitudes in the autumn.

Clothes and Attire People of upper Manang wear red and black woolen "bakkhu" due to the cold climate. This dress is called "pwey hwey" in the local dialect. These woolen bakkhus are quite expensive. The local women knit these bakkhus with great effort. They also wear cotton bakkhu which are called "kutcha hwey". Women wear woolen trousers inside and wear thick pajamas, blouse and black or green "bakkhu". Men also wear trousers, "docha"(a knee-length boots), and a belt with a dagger. They also wear leather fur caps. People show much respect towards their elders in this society. Men of lower Manang wear shirt and trousers. They wear red and black woolen "bakkhu" and fur caps in the winter. Women wear blouse and "lungi". Men of this society mainly do business and women keep busy with household work. Homes are clustered together in upper Manang. Firewood is stocked on the topmost floor. Livestock are kept on the ground floor during winter. People live on the middle floor. Grains are dried on the roof where old folks often bask in the sun.

2 rupees and 50 paisa. If the girl's family rejects the proposal the first time, the boy's family asks for her hand again. The girl's parents may consult with close male relatives. It they decide to accept the proposal, they sit together and drink the alcohol. If the alcohol is not sufficient, they bring more alcohol from the boy's house. After consuming the alcohol, the girl's family fixes the wedding date. In case the girl's parents do not like the boy, they may refuse the offerings made by the boy's family. However, the boy's family may seal the engagement by abducting the girl and placing some ghee on her head. If they are successful, the boy can claim her as his bride.In case the girl is abducted, the boy's family comes to offer alcohol, khata and money to the girl's parents as a form of apology. In upper Manang, when the bride is brought to the groom's house, the young people dance and sing on the roof and they throw "khatatasi" down the chimney where the bride and groom are seated. Then the bride and groom wrap some money in the khata, which is pulled up by the group.

Illegitimate children are looked down upon in Nyeshang society. Such children are called "Ngilu" in the local dialect. In Nar-Phu villages, if a woman becomes pregnant out of wedlock and she cannot name the father of her child, she can be ostracized by society. To avoid being ostracized, the woman has to perform an expensive purifying "puja" according to custom. However, changes have taken place regarding various customs.

In upper Manang, when a boy completes 15 years, he has to make balls of wheat and ghee and eat them. This signifies that the boy has reached manhood and can take part in social functions. Young girls collect wheat from which they brew local beer. The girls give the beer to the boys so the latter will protect them from being abducted and married to boys from other villages.

Villagers from either side of the village gather at the designated place, Chame VDC and are divided into two groups. The Management Committee collects money from both the groups. The archery competition is held under the supervision of the main Lama. The group who loses pays more money. A competition (garlands of rhododendron flowers) is also held among the young girls of both the groups. A cash prize is awarded to the winner.

The last day of the festival is followed by a ritual dance by the lamas. After the performance, they attach two pictures of demons, male and female on the planks. These demons are considered as the enemy of the village and he, who hits them, is bestowed with the title “The hero of the year”. He is carried off to the village chief who presents him with money and a Khata (a white ceremonial scarf).  At the end of the festival, a dance known as “shabru” is performed by the villagers. The main objective of this festival is to wipeout the evil spirits and demons so, that the people will be prosperous, healthy and happy.

A decade ago, the Badhe tradition started to decline, as Manangis migrated to Kathmandu and took with them economic and cultural resources and due to the lack of local interest too. Badhe was revived in 2004, the costumes and finery were brought out from gumbas and households, and the people of Nyeshang came from far and wide to experience this ancient tradition. An offering of the tips of goat ears today symbolizes the sacrifice of 12 virgins- believed to have taken place in ancient times. This year it will take place again with much fanfare.

The young people eat various delicacies and make merry. The word Torkya originated from Torma and Khyapa. Torma is the offering which is made out of dough and Khyapa means to discard. So basically this is a festival of prayer and offering made to all the Buddhas and deities. It is practiced mainly to get rid of the evil spirits and negative powers and to bring about prosperity and good times not only to the villages but to the entire living creatures.

Besides Dhuna Lake there are similar other beautiful lakes like Ngyamcho, Pongker and Himlung. Ngyamcho is a seasonal pond and despite being situated near the forests, no signs of leaves can be seen around the surroundings, as the birds are seen picking up the floating leaves form it. These lakes provide excellent habitat for much of the wildlife like deer, musk deer, bear, different pheasants, red panda and grazing herds.

Note: The trail passing to these lakes goes through wilderness area and has no tourist facility.  Visitors are suggested to hire experienced local guide and be self supportive. July/ August and April/May are the appropriate months to visit Dhuna Lake.

Those that do make the trip, roughly a day and a half walk from Manang Village, are treated to a spectacular view of the icy ramparts of Annapurna and Tilciho peak, carved by glaciers which plunge down to the lake itself. The shores of this idyllic, crystal-clear lake, dotted with wild flowers in spring, are ideal for camping. Trekkers, coming in from Manang village, usually spend a night at Khangsar, a small village on the way, before they make their way along the rugged and picturesque route to the base of the lake where there are a couple of lodges.

Access to Tilicho is also possible from Jomsom, in Mustang. The route from Jomsom consists of a rugged two-day trek, through misty meadows, rugged terrain, and finally the Mesogondala Pass. At present a track is being planned to connect Mustang to Manang via the same way. Local Manangi herders rarely venture up to the lake, except sometimes to look for straying yak.

In 2001, Hindu pilgrims from around the world flocked to the lake convinced it is a holy spot mentioned in the Ramayana. They were flown in by helicopter to listen to a Indian baba recite the seventh chapter of the Ramayan, a holy book of the Hindus. The pilgrims believe that this is the lake that is referred to in the Ramayan where the crow recited the Ramayana to Garuda and where Shiva found solace after the death of his consort Sati. The Tilicho Lake Pilgrimage tour 2001 say they cannot prove it scientifically, but they are convinced it is indeed the Kak Busundi sarovar mentioned in the Ramayan. The Ramayan gives some clues and says the lake is south of the Annapurnas and north of the Nilgiris.