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Games are those forms of individual or team competition, played to a decision according to agreed upon rules. They are voluntary and nonproductive and are played outside everyday reality, in their own territories by their own characters. Uzbek folk games, in terms of features, prevalent in them, are classified as follows: • Hunting games (Gang, Jambil, Lappak, Oshiq, Khappak, Chirgizak) • Shepherds' games (Tuptosh, Kotarma tosh, Echki oyin, Chopon va shoqol, Qadama tayoq, Chillik, Podachi, Chanta, Chuv-chuv, etc.) • Games associated with crafts (Dandarak, Charkhpalak, Besh barmoq, Paqilloq, Lanka, Chighiriq, Uzuk soldi, Varrak, Sartarosh, Koz boghlar, etc.) • Games associated with agriculture (Palakhmon, Jon burgam, Somon sepdi, Chanoq oyin, Shaftoli shaker, Qoriqchi, etc.) • Imitation games (Khola-khola, Topaloq, Kim oladi-yo, Ayiq oyin, Khoroz urushtirish, Oqsoq turna, Bosari, Asalari, Ghozlar, etc.) • Action games (Chunka shuvoq, Chim otish, Kim tex, Hurkach, Tufaloq, Chori chambar, Mushuk-sichqon, Yoghoch oyoq, Durra olish, Khalinchak, etc.) • Word games (Kim chaqqon, Bolkon-bolkon, Botmon-botmon, Juftmi-toq, Oq quyonim alomat, Oq terakmi, kok terak, Pirr etdi, etc.) • Games played during get-togethers (Gap-gashtak, Topik oyin, Podsho-vazir, Podsho-oghri, Arshi alo, etc.) • Folk wrestling and the games associated with it (Milliy kurash, Polvonbozlik, Yelkada kurash, Bel olish kurashi, etc.) • Riders' games (Chavgon, Uloq-kopkari, Piyoda poyga, Oltin qoboq, Shoghuloq, Qiz quvish, Eshak mindi, etc.)

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Yurt (kaz. 'kigiz uy', 'kiiz uy') - portable housing with dismountable wooden circular frame with felt covering. Its origins date back to the era of ancient Turkic nomads. For modern population of Kazakhstan yurt is not only housing, and the model of the universe; it is also a symbol of their national identity. A yurt is a round folding wooden frame covered with felt and rope weaving. The frame of the yurt consisting of four parts: • kerege - ready-sliding base • 'uyk' ('uyq') - dome poles, roof (modern) • shanyrak ('shanyrak') - circular top, a chimney and a window (modern) • yessyk ('esik') - double doors (modern) Tent can be easily assembled and disassembled in a short period of time. Yurt is mainly characterized as easily transportable, compact, ecological and practical home. The yurt used as livestock housing in their daily life and urban residents as a gazebo, which reinforces the sense of the continuity of the traditions of their ancestors.

Kazakhstan 2014

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It is the New Year by solar calendar in Central, South and South-West Asia countries. According to sources, Navruz was one of the biggest festivities among Iranian and Turkic peoples. Mahmud al-Kashgari in his work called "Diwanu l-Lugat al-Turk" mentions about many folk songs, which were dedicated to Navruz. Also, the information about Navruz festivity can be found in such works as "The remaining traces of past centuries" (written by Abu Rayhan al-Biruni), "Navruzname" (by Omar Khayyam), and those written by Alisher Navoi, Zahir-ud-Din Muhammad Babur and other scholars. In the territory of Central Asia Navruz festivity was associated with the beginning of the New Year. As such, the preparations for it began several days ahead. Wheat was germinated and from its sprouts sumalak was cooked, dumplings with greens and samosas with mint were prepared. Also folk games were organized (such as horseracing, uloq, kurash, etc.), promenades were arranged, songs about spring were sung, terma and dostons were performed (by bakhshis). On the first day of Navruz children, living in rural areas, gathered in groups and sang songs dedicated to Navruz before the doors of houses. And the owner of the house, hearing these songs, came out, gave presents to children, and treated them with food. In their turn, children distributed one part of the food among widows and orphans living in the village. All these traditions and customs are still alive.

Iran,India,Turkey,Pakistan,Afghanistan,Uzbekistan,Kazakhstan,Kyrgyzstan,Tajikistan,Turkmenistan,Iraq,Azerbaijan 2016

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The state of Pahang is the biggest in Peninsular Malaysia on the aspect of area and famous with a wealth of a myriad of her cultures and customs. Among them is the performing arts of Gendang Pahang or the Pahang Drum that is influenced by deep Islamic elements. The Pahang Drum has its own song called Bujang Hilir. This music begins with an opening beat and ends with a ‘killing’ beat or ‘dead beat’, apart from other beats. This music is played during wedding and palace customary ceremonies as well as accompanying silat martial arts performance and Tarian Inai dance. The instruments are drums and gong. This music is not limited to be played by men only as ladies are also involved in this arts form.

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In the culture of Mongolians, some of the bones of the animals are used and respected in the worship, ritual and traditional games. The anklebone of animals is one of these respected bones. Since Mongols have domesticated the livestock animals, they have created the culture of the anklebone as well. There are about 120 variations of anklebone games, such as “Horse race”, “Milking mare”, “Catching anklebones”, “Anklebone guessing”, “Flick anklebones”, “Throwing a khomboroo”, “Set four difficult”, “Birth of Camel”, “Multicoloured turtle”, “Anklebone shooting”, and so on. Playing games with anklebone is helpful to the nurture of children, and it gives them a chance to check their speed and sight, and let them recognize the appearance, age and sex of animal, and to learn the insight to love and protect animals, and to develop their language and mentality. Additionally, this game has an effective influence to the growth of creative and nurtured person through mother language, folk literature and folklore.

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Lazgi is the most popular Khoresm dance, which is energetic and full of passion. It is performed equally by both male and female dancers. "Lazgi" dance was usually accompanied by instrumental and dancy melodies. Although song versions of "lazgi" (which use various poetic texts) became widespread later on, the nature and character of melody remained the same. There are several versions of "lazgi" dance. These are: dance on a tray, dance on a brick, solo as well as group dance. In these, refined dance movements are replaced consequently by passionate and accelerated dance. The dance starts from steady movements of fingers of one hand and then another. Then simultaneously and slowly includes entire torso. The tempo gets accelerated and dancers snap fingers in time with dance with the help of stone castanets. In a group dance each participant dances in his or her own style.

Uzbekistan 2019

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Shashmaqam (means the six Maqams (modes)) is a Central Asian musical genre (typical of Tajikistan and Uzbekistan) which firstly developed in Bukhara. Shashmaqom (in Farsi - "Six maqoms") is a leading musical-cyclic genre of musical heritage of Uzbek and Tajik people. It includes a cycle of complex and perfect instrumental as well as vocal compositions encompassing different types of melos, forms, usuls (rhythmic formulae) and performances. Shashmaqom is a cycle consisting of six maqoms, namely Buzruk, Rost, Navo, Dugoh, Segoh and Iroq. Each of these consists of two parts respectively, i.e. instrumental one (which is called "Mushkilot") and vocal one (which is called "Nasr"), representing more than 250 cycles of instrumental and vocal compositions in total. Shashmaqom got formed in urban environment, and its bearers of traditions were well-known musicians and singers. Its vocal part was performed in Uzbek and Tajik languages. The texts were mainly taken from the poems of classics of oriental poetry (i.e. Rudaki, Jami, Lutfi, Navoi, Babur, Khafiz, Fizuli, Amiri, Nodira, Zebuniso, Ogahiy and others) and were dedicated to love-related, lyrical, philosophical, didactic, religious themes. Folk poetry examples were also used. Most widely used musical instrument was tanbur. It is based on tuning tanbur that the tonal basis of maqoms emerged. Instrumental part of each maqom included instrumental compositions such as "Tasnif", "Tarje", "Gardun", "Mukhammas" and "Sakil", performed either solo or by instrumental ensemble. However, each part differed with its own tune, character of melody, structure and usuls of doira. Vocal parts are considered the most difficult and complete ones in terms of structure, melos and form and are divided into two cycles (shuba): the first one includes "Sarakhbor", "Talqin", "Nasr" and "Ufar", performed by leading singer - hofiz (their melodies are more developed, of great range and complex form). Between main parts "Tarona" was sung by vocal ensemble as a connecting one (it is a small vocal piece, which has its own tunes, feature and forms). The second cycle (shuba) includes five-part cycles "Moghulcha" and "Savt" (except maqom "Iroq"). In addition to main parts, each maqom incorporates additional compositions: instrumental one (naghma, peshrav, samoyi, hafif), and vocal one (uzzol, ushshoq, bayot, chorgoh, nasrullo, oraz, khusayniy, navrozi sabo, khoro and ajam), the creators of which were bastakors (creators of oral musical tradition). Shashmaqom got formed, has been preserved, mastered and transmitted from generation to generation verbally, based on "Ustoz-shogird" ("master-apprentice") method of learning.

Uzbekistan,Tajikistan 2008

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Ví and Giặm songs are sung by a wide range of communities in Nghệ An and Hà Tĩnh Provinces of north-central Viet Nam. Specific songs are sung without instrumental accompaniment while people cultivate rice in the fields, row boats, make conical hats or lull children to sleep. Ví and Giặm lyrics use the specific dialect and linguistic idioms of the Nghệ Tĩnh region and practitioners sing with the particular singing voice of Nghệ Tĩnh people. Many of the songs focus on key values and virtues including respect for parents, loyalty, care and devotion, the importance of honesty and a good heart in the maintenance of village customs and traditions. Singing provides people with a chance to ease hardship while working, to relieve sorrow in their lives, to express feelings of sentiment between men and women, and to exchange feelings of love between unmarried boys and girls.

Vietnam 2014

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Nooruz is the New Year by solar calendar in Central, South and SouthWest Asia countries. March 21 marks the start of the year in Kyrgyzstan. Nooruz meaning ‘new day’ when a variety of rituals, ceremonies and other cultural events take place. An important tradition practiced during this time is the gathering around ‘the Table’, decorated with objects that symbolize purity, brightness, livelihood and wealth, to enjoy a special meal with loved ones. New clothes are worn and visits given to relatives, particularly the elderly and neighbors. Gifts are exchanged, especially for children, featuring objects made by artisans. There are also street performances of music and dance, public rituals involving water and fire, traditional sports and the making of handicrafts. These practices support cultural diversity and tolerance and contribute to building community solidarity and peace.

Kyrgyzstan 2016

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Buklog is an elaborate thanksgiving ritual system of the Subanen, which has several attendant rituals. It is noted for its elevated structure with a highly flexible platform, which serves as a sacred and social space for rituals and the community dance. It is open for all members of the community, and those outside the community are also welcomed in most of its rituals. The Buklog has mythic origins and is mentioned in age-old epics. Until today, it performs both communal and integrative functions. The Subanen’s economic, social, political, cultural and ritual lives intertwine to constitute a single system, motivated by shared tenets of cultural survival —consulting the spirits, working with nature, and sharing with others. The Buklog is planned by the head of a host family, usually a village chief called ‘timuay,’ to appease and express gratitude to the spirits for many reasons such as a bountiful harvest, recovery from sickness or calamity, or acknowledgement of a new leader. The Subanen’s deep sense of spirituality is affirmed in the Buklog, where a representation of Dwata Magbabaya, the supreme god, as Apu Usog (the great ancestor), joins the community. The attendant rituals ensure harmony among members of a family, clan and the community, as well as among the human, natural, and spirit worlds. Harmony is requisite to the success of the Buklog, an indication of a socially cohesive community. The attendant rituals are the ‘sinulampong,’ which signifies the community’s readiness to hold the Buklog and to ask permission from the spirits to gather materials from the forest; the ‘sangat’, to maintain the balance in the spirit world through coin offerings; the ‘panmalwasan,’ where spirits of the departed are invited to the feast; and the ‘gampang’ and ‘gilet,’ to invoke spirits of the water and land. ‘Giloy,’ chants of praise; music; and dance are performed all throughout the ritual system, functioning not only for entertainment, but to embody the aesthetic aspects of Subanen life and to substantiate their spirituality. The community then starts the construction of an elevated wooden structure called the Buklog, where the system derives its name. At the center of the platform, a single pole called ‘petaw’ is installed to hit a hollowed-out log called ‘dulugan.’ While dancing on the flexible platform, the structure resonates with a sound believed to please the spirits and signify the culmination of the festivity. The ‘dulugan’ is the Buklog’s musical icon and serves as aural embodiment of Subanen’s cosmology. The final ritual of the Buklog, called ‘giti-an,’ is done on the platform, where the rules for the celebration are expressed and the spirits start to commune with the people. This is followed by a community dance called ‘gbat’, a moment marked by joy and excitement resulting from the renewal of spiritual and social relationships within the community. All community members, regardless of age, gender, social status, education, and level of mental and physical capability, are encouraged to join the rituals and festivity, which last for several days. Through the Buklog, the Subanen indigenous secret knowledge is respected, preserved and transmitted. The ritual system remains the most compelling cultural marker of the Subanen’s individual and collective identity and the strongest unifying force of the community.

Philippines 2019

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Blessings are a specific genre of the oral folk art, which is closely linked with rituals and ceremonies of the Kyrgyz. Origins of this genre are widely presented in Kyrgyz epic heritage, musical and poetic genres of art. The most important life events such as birth, wedding, funerals and many others are continuously followed by the blessings. First of all, a blessing means recognition and incentive of an action. Traditionally, blessings are given to children from the early age on behalf of the recognized honored people, wise ‘aksakals’ (elders), and noble grandmothers, ‘baibiche’. Blessings are given in a slow manner, but solemnly. Although the image and genre expressiveness of blessings remains unchanged, today they vary in themes and contents. If early blessings had a more ritual character, at present they also carry moral, ethical and educational functions.

The 'ie Samoa is a special finely hand-woven mat that is fastened at the hem with 2 rows of green and red feathers on each end, and a loose fringe on one end. Traditionally woven with fine strippings of the pandanus plant, the final product is silk-like in nature. Its shiny coppery color adds to its value as it is a testament to its age and the natural bleaching process it undergoes from the sun and seawater. The length of 'ie Samoa is traditionally 12x9 aga or handspans of the weaver. This demonstrates its high level of intricacy as each woven strand measures as little as one milimeter in width. Therefore, the production of a single 'ie Samoa can take up to several months and even years depending on the length of the fine mat. Nevertheless, the 'ie Samoa is more than a cultural product of exceptional skills, its true value is demonstrated in its use as an exchange valuable in traditional ceremonies and rituals that serve to reaffirm kinship ties and strengthen community wellbeing. More colloquially known as 'ie toga, the 'ie Samoa is displayed and exchanged at festive celebrations or important gatherings such as weddings, funerals, or religious ordinations. The giving and receiving of the 'ie Samoa contributes profoundly to the maintenance of social structure and is an integral part of the Samoan culture. As objects of the highest cultural value, this traditional art form lies at the foundation of Samoa's rich intangible cultural heritage.

Samoa 2019