Traditional music: the soul of the universe! Traditional music: the unspoken language!\n\nAll around the world music plays an important role in communicating human expressions and emotions. Besides being an artistic and creative form of expression, music is associated with festivity—the celebrations of new beginnings, birth, initiation, courtship, marriage, and death. Music, with or without instruments, is an integral part of traditional occupations and daily chores, such as planting, harvesting, and processing food, herding, fishing, and craft making, such as carpentry, pottery, and basketry. \n\nMusic communicates meaning during rituals and rites and is often used as a tool for meditation. With or without song, the sounds of flutes, drum, trumpets, gongs, bagpipes, and others can evoke memories and transport people to places of happiness, peace, hope, nostalgia, and melancholy. As Plato, the philosopher said, “music is a moral law. It gives soul to the universe, wings to the mind, flight to the imagination, and charm and gaiety to life and to everything.” The ability to sing and create music is a gift bestowed on a person regardless of his or her social status. Regardless of its source, music can be embraced by people of all walks of life and is an intrinsic part of cultural heritage

The most democratic among the suite of instruments in international heritage law is the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage. It has a significant impact on the culture in sustainable development discourse in the Asia-Pacific region. This bodes well for the on-going struggle to provide a human face to globalization. Intangible heritage elements provide signposts for progress made in safeguarding the cultural and linguistic diversity of humanity. This paper focusses on bringing together people and their heritage in integrated approaches for promoting culture in development1. The following three case studies exemplify approaches to safeguarding intangible heritage in Asia and the Pacific. The recommendation is that ICHCAP, with its mandate for networking and information sharing, promote such case studies.

Information is considered a safeguarding measure in the 2003 UNESCO Convention. The word ‘information’ is found several times in the text of the 2003 Convention. States Parties are required to provide information regarding programmes of inventory of ICH in their territories1. States Parties to the Convention are required to endeavour, by all appropriate means, to ‘ensure recognition of, respect for, and enhancement of the intangible cultural heritage in society, in particular through: …educational, awareness-raising and information programmes, aimed at the general public, in particular young people’.2 Educational, information, and awareness-raising programmes are herein identified as tools for ensuring the recognition of, respect for, and enhancement of ICH in society to be directed towards the general public, in particularly young people. That the younger generation be able to access information on ICH is essential to ensure ICH transmission for the ongoing safeguarding of ICH. This reference highlights the relation between information programmes and awareness-raising and educational programmes. Obviously awareness raising or educational programmes cannot be carried out without materials based on appropriate information on ICH.

Today, it is generally acknowledged that indigenous culture and knowledge around the world is under threat by globalization, rights infringement and violation, and other effects of modernization, including the general lack of respect for traditional culture and the individuals or communities through which that culture is manifested.

Turkmenistan is vast country with rich, diverse, and deeply rooted oral and traditional cultures determined in terms of their interconnected relationship among humans, nature, and animals. The majority of the intangible aspects of Turkmen culture, like most indigenous cultures, are mainly unrecorded. The available materials on ICH existed in print or as photo and audio fragments from several resources without any documentation and classification.

Datun Julud, or ‘long dance’ dance is an Orang Ulu traditional women's dance that is popular among the Kenyah tribe of Sarawak. It means ‘long dance’ in the language of the Kenyah Dayak. It was once performed during communal celebrations but now has become a dance of formal entertainment that is often performed in the rumah panjang (longhouse) to greet visitors and tourists, accompanied by the beautiful sound of Sape’.

Abstract: Anchored on anitism, this study explains the significant contributions of indigenous knowledge from the plain, mountain range, and selected coastal areas of the Philippines to promote sustainable development. Challenges and interventions in preserving IKSP were also discussed in the study. It was done through careful analysis of relevant literature with the aid of unstructured interview. The study revealed that local knowledge and practices relevant to indigenous belief systems contribute to climate change adaptation and preservation of the natural environment. Besides that, concerted efforts among the academe, government, and indigenous cultural communities (ICCs) on issues and challenges surrounding the preservation of natural resources and IKSPs were found to be more effective and beneficial in policy formulation and project management.\nKeywords: anitism, anthropogenic, climate change, indigenous/local knowledge, indigenous rights and knowledge systems and practices, sustainable development

This paper begins with a brief introduction to the history of the Pacific region and its cultural cooperation centering on past and on-going projects, such as the Festival of Pacific Arts (FOPA), community-based Intellectual Property Rights (IPRs), and Access and Benefit-Sharing (ABS). The introduction is followed by a progress report on intangible cultural heritage (ICH) safeguarding and the promotion and implementation of the UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage in the Pacific. Activities both at country and regional levels as well as those carried out in partnership with other organizations are highlighted in the progress report. The paper then presents three areas for the future tasks for ICH safeguarding in the Pacific:\n\ni) ICH and community resilience,\nii) ICH and community well-being, and\niii) ICH policy and strategy\n\nIn doing do, the paper uses the information and data obtained through the field projects and observations on the ground. The paper concludes by presenting a way forward and showing major cultural events as opportunities for further promoting ICH safeguarding and the ICH Convention in the Pacific Small Island Developing States (SIDS).

This research discussed the intangible aspect such as philosophy and local insight that lies in the traditional house of Joglo Pencu Kudus from Indonesia and Hanok from Korea. Based on the result of research found that both traditional houses have the philosophy to respect nature and can adapt to the environment around them. Hanok can adapt to two extreme seasons (harsh winter and humid-hot summer) while Joglo Pencu Kudus can adapt to two seasons (rainy and dry). \nMoreover, the materials used in both traditional houses are natural and originate from the environment. Some constructions support sustainable development and it can be developed or combined further with the recent necessity. Some of its constructions can deal with the earthquake and heavy storm. Even some local insights can be applied directly such as natural waterproof from Hanok and natural substance for the preservation of wooden houses from Joglo Pencu Kudus.

While recording and performance copyrights on some of the recordings has expired, the underlying works recorded in most cases fall into the categories of intangible cultural heritage featuring traditional cultural expressions (TCEs) not normally covered by legal copyright frameworks. With the growing interest among indigenous and traditional communities around the world in cultural reclamation and increased awareness among these communities of their cultural documents held in museums, libraries, and archives sometimes thousands of miles away, new frameworks for dealing with the unique intellectual property challenges these documents raise are required. This paper will describe the learning curve and outcomes of attempts at the BL to establish such workable frameworks and methods for legal and ethical inclusion of a large body of material for worldwide distribution on the BL Sounds website. The paper offers anecdotal reports and ideas for the development of best practice for dealing with intellectual property in this context.