Mongolians do believe that their traditional costumes represent and express the essence of the state existence. According to the symbolic meaning, we do say as the hat represents the rising state, the deel represents the harmonic state, the belt represents succeeded state, the boot represents the support of stay. The traditional costumes, accessories and decorations of various ethnic groups of Mongolia illustrate their origins and historic background, specific features of culture, practices and aesthetic manners. The distinct characteristics of different ethnic groups can be seen through their hats, men’s deel (traditional garment) and their accessories or cuffs, lapel, shoulder of women’s deel, hair dressings, decorations and boots.

The Mongol boots are made up of vamps, leather bootlegs, hide soles, clips and welts. The Mongol boots are ideal for horse riding, they are spacious, and the upturned tips prevent one from being caught in the stirrups. Mongolian boots are named for the number of the ornaments on it, starting mostly from eight and extending up to thirty-two. The craftsmanship of Mongol boots is a complex art of hand-making workmanship of craftsmen skilled with their ancestral inheritance, through already-set and special technique, style and design.

Hat is a primary representation of one’s social status and is the most respected of the traditional clothing items. The toortsog, loovuuz, and four-lugged shovgor hats are a few of the more than 200 different kinds of hats used by the Mongolians in accordance with various customs. Hats are classified by the season as well as the wearer's age and gender. And hats are also classified by the shape and design of their top, such as the "skullcap,” "helmet,” and "flag.” Generally, the Mongolian hat has a pointed or domed top with red tassels, and a downward line of stitches resembling rays of the sun, which can vary in number and other features by ethnic group. The hat symbolizes eternal prosperity of Mongolia in the world. Various furs and skins are sometimes attached to different parts of Mongolian hats depending on their purpose and style.

Beliefs in the Mother Goddesses focus on the worship of mother spirits of three realms, which are heavenly realm, realm of water and realm of mountains and forests. Since the 16th century, Beliefs in the Goddesses have developed into a spiritual and cultural activity that has had a profound influence on social life and consciousness of the people. Followers worship Mother Goddess Liễu Hạnh as well as other spirits who are historical or legendary heroes. According to legends, Liễu Hạnh was a nymph who descended to earth, lived as a human being and became a Buddhist nun. She is worshiped as “The Mother of the World” and as one of the four immortals of the Việt. At temples, daily worship is organized by temple guardians. Main practices of the Beliefs include spirit possession rituals and traditional festivals among which the most notable is Phủ Dầy festival in Kim Thái commune, Nam Định province. The festival lasts from the third day to the tenth day of the third lunar month and includes rituals, folk performances, a procession of the Buddhist scripture and a “word arrangement”. Through folk cultural expressions including costumes, chầu văn songs, and dance in spirit possession rituals and folk performance in festivals, the Việt express their views on history, cultural heritage, gender roles and ethnic cultural identities. The power and meaning of the Beliefs resides in their ability to meet spiritual demands and everyday desires and to help them achieve good fortune in health, work and business.

Viet Nam 2016

Falconry is the traditional art and practice of keeping, training and flying falcons to take quarry in its natural state, and has been practised for more than 4000 years. It is one of the oldest relationships between human and bird. It probably evolved in the steppes of Asia, and spread via cultural and trade links to other countries, first to Europe, North Africa and East Asia and later in the 16th century to the rest of the world. The practice of falconry in early and medieval periods of history is documented in many parts of the world. The falcon and her prey have evolved together over millions of years; their interaction is an age-old drama. The falconer’s task is to bring the actors together on nature’s stage. Falconry as intangible cultural heritage is integrated into communities as a social recreational practice and a means of connecting with nature. Originally a way of obtaining food, falconry has acquired other values over the centuries, and is identified with camaraderie, sharing, and expressions of freedom. Nowadays falconry is practised by people of all ages in local communities in more than eighty countries. Falconry expresses itself in multiple cultural domains, in particular ‘social practices, rituals and festive events’, as well as ‘knowledge and practices concerning nature and the universe’. These include traditional skills, traditional knowledge about the biology and behaviour of birds and the environment, the making of traditional falconry equipment, as well as linguistic and artistic expressions found in idioms, painting, sculpture, poetry, rituals and music. Falconry has its own set of culturally-shaped traditions and ethics; while falconers come from different backgrounds, they share universal values, traditions and practices. Falconry is transmitted from generation to generation as a cultural tradition by a variety of means, such as mentoring, learning within families, or formalized training in clubs and schools. The process of transmitting falconry heritage activates not only the historical memory of the falconry community but also enriches its cultural identity. In recent times falconry has seen a renaissance. Falconry provides modern man with links to nature and strengthens local identities. It is an important cultural symbol in many countries. The modern practice of falconry aims at safeguarding not only falcons, quarry, and habitats but also the practice itself as a living cultural tradition.

United Arab Emirates,Austria,Belgium,Czech Republic,Germany,Spain,France,Hungary,Italy,South Korea,Kazakhstan,Morocco,Mongolia,Pakistan,Portugal,Qatar,Saudi Arabia,Syria 2016

Mongolian traditional folk dance “Bii Biyelgee” is an outstanding form among traditional performing arts of Mongolia, and unique and distinguished art expression which has embodied and originated from the nomadic living style of Mongols. Bii Biyelgee expresses the customs, traditions and spiritual practices through dancing elements, and its movements are typically confided to small space inside the Nomad’s dwelling-ger. Biyelgee is performed while half sitting or cross-legged sitting, coupled with fist and hand opening and waving, stiff and swift movements of chest and shoulders, shrugging and shaking them, crossing legs, steps and walks, as well as flexible body movements involved in prevalence. In doing so, biyelgee performers imitate the expressions of their lifestyle, household activities, courage, love, prides and livestock to the accompaniment of morin khuur, ikel khuur, tovshuur, tsuur, coupled with ethnic costumes.

Mongolia 2009

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.

Keste - traditional Kazakh hand-made embroidery with colored thread and needles or hooks (biz/ilgek/ilme) and hoop (kergish). A Kazakh word keste means 'a scheme or painting'. Direct analogues of colored woolen threads embroidery are found in artifacts of the Berel burial in East Kazakhstan, dating from the IV. BC. The embroidery is often made on velvet, plush, cloth, felt, velveteen, cotton and silk with woolen, cotton, silky, golden, silver threads and spun gold. Gimp, beads, coral, pearl beads, silver details are frequently applied. There are about 40 kinds of complex and simple Kazakh embroidery: biz keste - tambour embroidery created with a thin awl-hook; tizbek tigis, shyrash tigis, tyshkan iz, kұs izi (a “bird” seam) shynzhyr, shym keste (tight cover seam without gaps), koykusak, kigash, albyr keste (distichous seam) are the names and versions of tambour embroidery with needle; oraypek/oraypa is a kind of albyr keste; kebeke is a seam similar to Russian embroidery on canvas; zhorme, zhormeme, orys keste, aykas tigis is a cross-stitch embroidery; kereghe bas tigis is a “goat” seam. Baspa is a couched hemstitch technique and shyralzhyn is a simple one. A satin stitch with bedding bedel keste creates relief forms. A columnar seam zhormeu makes zigzag weave. The techniques can be used in combination. Embroidered products are made for domestic purposes and various ceremonies, which led to the species diversity. In festive men's and women's clothing: shapans, dresses koylek, flared skirts beldemshe, sleeveless jackets beshpet, hats, scarves oramal; in interior items: tablecloths, korzhyn etc.

This graceful dance of worship is the most popular in Terengganu. Ulek Mayang was performed as a healing ritual for fishermen who fall ill at sea or while carrying out their daily activities. Some illnesses were believed to be caused by sea spirits and could only be cured by calling upon the spirits of the sea and sending them back to the dark watery depths. In a ritual performance, some of the performers will fall into deep trance. The performance tells the tale of a sea princess who falls in love with a fisherman while he is at sea. The princess steals the fisherman’s soul, causing him to fall into a trance-like state of semi-consciousness. Once they are back on land, the fisherman’s friends ask a bomoh (traditional healer) to restore his semangat (spirit) and bring him back to health. The bomoh conducts a healing ritual for the fisherman using a mayang (coconut palm blossom), kemenyan (benzoin resin) and offerings of coloured rice. He summons the spirit of the sea-princess, who calls upon her five sisters to help seize the object of her desire. A tug-of-war ensues between the bomoh and the six princesses for the soul of the fishermen. Finally, the seventh and eldest princess arrives and sends her sisters back to sea with these words: “I know your origins, let those from the sea return to the sea, let those from the land return to the land.” She thus releases the soul of the fisherman and restores his health. Ulek Mayang is traditionally performed by seven female dancers, each dressed in an elaborate costume with a regal headdress and flowing yellow sash. Three to four male dancers perform the role of the fishermen and bomoh. The graceful gestures of the female dancers are reminiscent of the undulating movements of the sea. The dance is accompanied by a small music ensemble comprising a rebana (frame drum), accordion, and seruling (flute) or serunai (double-reed oboe). The contemporary version of the Ulek Mayang is performed in almost every formal state function and event.

This element was inscribed in 2008 (3.COM) on the Representative List of the Intangible Cultural Heritage of Humanity (originally proclaimed in 2001) The Jongmyo Shrine in Seoul is the setting for a Confucian ritual dedicated to the ancestors of the Joseon dynasty (14th to the 19th century) that encompasses song, dance and music. The ritual is practised once a year on the first Sunday in May and is organized by the descendants of the royal family. It offers a unique example of a Confucian ritual, which is no longer celebrated in China. The tradition is inspired by classical Chinese texts concerning the cult of ancestors and the notion of filial piety. It also includes a prayer for the eternal peace of the ancestors’ spirits in a shrine conceived as their spiritual resting place. The order of the ceremony was defined in the fifteenth century and most elements have remained unchanged until today. During the rite, the priests, dressed in ritual costume with a crown for the king and diadems for the others, make offerings of food and wine in ritual vessels. The Jongmyo Jerye is music played to accompany the rituals and is performed on traditional instruments, such as gongs, bells, lutes, zithers and flutes. The dances are performed by 64 dancers in 8 lines representing the opposing yet complementary forces of Yin and Yang as set out in the Confucian texts.The Munmu dance, accompanied by the harmonious and soothing Botaepyong music, is characterized by a first step to the left. While the Munmu dance symbolizes the force of the Yang, the Mumu dance, accompanied by Jeongdaeeop music and characterized by a movement to the right, represents the force of the Yin. The ancestral ritual is nowadays often considered to be devoid of meaning, especially in the context of the growing importance of Christianity. However, the ritual and its music are protected through the National List of Intangible Heritage and the 1982 Law for the Protection of Cultural Property.

South Korea 2008

This ancient theatre form created by Malaysia’s Malay communities combines acting, vocal and instrumental music, gestures and elaborate costumes. Specific to the villages of Kelantan in northwest Malaysia, where the tradition originated, Mak Yong is performed mainly as entertainment or for ritual purposes related to healing practices. Experts believe that Mak Yong appeared well before the Islamization of the country. It was performed as a royal theatre under the direct patronage of the Kelantan Sultanate until the 1920s. Hence, the tradition was perpetuated in a rural context without forsaking the numerous refinements acquired at court, such as sophisticated costume design. A typical Mak Yong performance opens with an offering followed by dances, acting and music as well as improvised monologues and dialogues. A single story can be presented over several consecutive nights in a series of three-hour performances. In the traditional village setting, the performances are held on a temporary open stage built of wood and palm leaves. The audience sits on three sides of the stage, the fourth side being reserved for the orchestra consisting of a three-stringed spiked fiddle (rebab), a pair of doubleheaded barrel drums (gendang) and hanging knobbed gongs (tetawak). Most roles are performed by women, and the stories are based on ancient Malay folk tales peopled with royal characters, divinities and clowns. Mak Yong is also associated with rituals in which shamans attempt to heal through song, trance-dance and spirit possession.

Malaysia 2008

The Teochew Puppetry tradition of Penang is a distinct and increasingly rare form of puppetry that narrates folk tales and legends through a skillful play of marionette puppets. It is a more traditional and challenging form of opera, requiring fast and fluid animation of puppets to imitate human-like gestures. Traditionally, puppetry troupes consist of nine members divided into groups of three to handle puppets, sing and play musical instruments. The orchestra comprises of gongs, drums, er hu and cymbals. Each puppet takes about two to three weeks to make and are hand-crafted from wood, clay and paper, weighing several kilograms each. Older puppets are made of tightly-packed bundles of hay. The puppets are controlled by iron-rods attached to the back and limbs. Each character would have its own newly-made costume, richly detailed, just like those of a regular Chinese opera performer.