An oral game, Tsangmo or Tsam-mo is short and melodious poetry normally sung for entertainment by people of all ages in all the regions. It is also considered as one of the ornaments of speech. There are several very similar names for the game, with each having its own meaning and definition, according to the elderly village people; Tsam is a short poem either composed on the spot or learnt from elders or friends, which is recited to a melodious tune. Mo means divination or test. Therefore, it is a song sung to test the feelings of another person. In another version, it is also a song sung by individuals in a group, to make the same divination of feelings as above by a stick (Tsang) pointing to the personal items already collected from each of the participants, guided by the rhythms of the song.

Kathak is a beautiful and elegant dance which expresses stories through elaborate hand movements and steps. It can be performed by both male and female dancers, and it is called the ‘dance of love’ as it is often performed together by men and women. Dancers wear ghungroo (bell instrument worn on the ankles) on both ankles and dance to the tabla (small drums played in pairs) and sitar (traditional stringed instrument with 18-21 strings). The relentless rhythm of the ghungroo heightens the excitement in the atmosphere, while the quick steps called ‘tatkar’ and spins executed to the fast paced rhythms are elaborate, sophisticated and full of energy.\n\nIn ancient Hindu temples, storytellers used to tell legends through song, music and dance. The name 'Kathak' is derived from the sanskrit word ‘katha’ which refers to the professional art of storytelling, and ‘karhakas’, which means ‘storyteller’. Kathak originated in Northern India in the 3rd to 4th century BC, and was transmitted as a form of puja (prayer ritual) until the 15th century, when it developed into a dance for court banquets under the influence of Persia and the Mughal empire.\n\nCharacteristics:\n∙One of the 8 major traditional dances recognized by the Indian government\n∙Uses the ghungroo (a bell instrument worn around the ankle)\n\nPerformed by Amit Khinchi\nChoreographed by Amit Khinchi

This melody is the specific part of ritual that dedicated to the swift horse and jockey for relaxing before and after the horse race. Mostly, this melody is singing at the before the race and after race and also in the long-distance training of swift horse. The tradition of singing a giingoo (jockey songs) before race or during the title recitation meant to encourage and calm the horses. The giingoo (zeengoo) and marzai share similar features with urtiin duu songs as wide-ranging vocal melodies and rhythms. The marzai is a well-wishing religious spell of Odserjmaa deity for well-being of jockey and a horse.

Rampai Aceh is a reconstruction of Saman, a traditional performance art of the Gayo tribe of Aceh, Sumatra. The Saman dance which can be traced back to the 13th Century, is a group dance performed by over 10 dancers, who kneel in a row and perform the identical moves in a highly coordinated manner. They clap, slap their chests, thighs, or the floor with their palms, bounce their fingers off each other, gesture with their hands, shaking and twisting their heads from side to side to complex rhythms. The moves express scenes from nature and the daily lives of the Gayo tribe, such as leaves flying in the wind, water buffalo bathing, and ploughing the field.\n\nThe leaders of the performance are called “Penankat”, who sing poetic verses. They are accompanied by drums, rabana and dynamic clapping. The poetic verses sing about a wide range of themes including tradition and development, religion, heroic tales, morals from daily life and love stories, told with wit and satire. Saman represents the communal values of patience, cooperation and helping each other. Saman, which is enjoyed by people of all walks of life, is performed widely at a variety of occasions, including national holidays such Independence Day, religious occasions, welcoming ceremony for honored guests and weddings. However, with rapid urbanization, youth have been leaving for the city, creating problems for the transmission of Saman for the Penankat who are unable to find suitable successors.\n\nCharacteristics:\n∙An original dance based on the Saman dance, inscribed on the List of Intangible Cultural Heritage in Need of Urgent Safeguarding in 2011\n\nPerformed by Marwar Budaya Dance Atelier\nDirected by Maria Sofia Trimawarsanti\nPhotographed by Maria Sofia Trimawarsanti

Folk Dances of Nepal_Ghatu Naach\n\nPerformer: Unknown\nDate of Recording: 1994\nCaste: Arya-khas\nCollector: Ram Prasad Kadel\n\nNepalese communities express their emotions through the rhythms of various folk dances. Folk dances, in fact, are an inseparable part of rural life. On the other hand, the religious influence can easily be observed in the songs and dances, which are often performed to please deities responsible for the well-being of humans and cattle, favorable climate, and good harvest. As the country has widely differing topographical features, so does it have vast variances in cultural aspects. Folk songs and dances depend on cultures, cas-tes, seasons, and geographical features. For example, a sherpa living in the Himalayan region sings and dances differently from a Tharu living in the Terai region. Similarly, songs and dances performed in the spring season express joyous emotions, whereas those performed in the winter season express sadness. This collection includes the most famous folk dances of the different indigenous communities of Nepal dwelling in various environments. These dances are a part of their daily life.\n\nThis ghatu naach was danced in the village of Kabilas in the Chitwan district. Ghantu naach is performed by the Gurung communities of western Nepal. This dance is performed by young girls known as ghatusari during the Chandi Purnima festival. The dance is also a worshipping of Goddess Chandi, one of the forms of Goddess Durga. The male priest, known as the ghatuguru, first worships the goddess and starts songs. Then ghatusari start dancing with their eyes close and reach an unconscious level.

Folk Dances of Nepal_Pangdhure Naach\n\nPerformer: Unknown \nDate of Recording: 1993 \nCaste: Majhi \nCollector: Ram Prasad Kadel\n\nNepalese communities express their emotions through the rhythms of various folk dances. Folk dances, in fact, are an inseparable part of rural life. On the other hand, the religious influence can easily be observed in the songs and dances, which are often performed to please deities responsible for the well-being of humans and cattle, favorable climate, and good harvest. As the country has widely differing topographical features, so does it have vast variances in cultural aspects. Folk songs and dances depend on cultures, cas-tes, seasons, and geographical features. For example, a sherpa living in the Himalayan region sings and dances differently from a Tharu living in the Terai region. Similarly, songs and dances performed in the spring season express joyous emotions, whereas those performed in the winter season express sadness. This collection includes the most famous folk dances of the different indigenous communities of Nepal dwelling in various environments. These dances are a part of their daily life.\n\nPangdure Naach is danced in the Chitwan district of Nepal by the Kumal community in October. Pangdure is an alternative name for the Maruni dance, in which the dancers sing the glories and legends of Lord Krishna and Goddess Saraswoti. The performer of this dance is a man dressed as a woman, who becomes possessed by the goddess. There are special rituals before, during, and after the dance, which are accompanied by maadal. The area must be made safe and protected from evil spirits before the dance begins. Although there are some traditional sequences to the dance, there is also a lot of improvisation. The dancer visits each house in the village and gives a blessing.

Folk Dances of Nepal_Kami Nach\n\nPerformer: Unknown \nDate of Recording: 1991 \nCaste: Kami \nCollector: Dan Bahadur Nepali\n\nNepalese communities express their emotions through the rhythms of various folk dances. Folk dances, in fact, are an inseparable part of rural life. On the other hand, the religious influence can easily be observed in the songs and dances, which are often performed to please deities responsible for the well-being of humans and cattle, favorable climate, and good harvest. As the country has widely differing topographical features, so does it have vast variances in cultural aspects. Folk songs and dances depend on cultures, cas-tes, seasons, and geographical features. For example, a sherpa living in the Himalayan region sings and dances differently from a Tharu living in the Terai region. Similarly, songs and dances performed in the spring season express joyous emotions, whereas those performed in the winter season express sadness. This collection includes the most famous folk dances of the different indigenous communities of Nepal dwelling in various environments. These dances are a part of their daily life.\n\nThe Kami Naach is a traditional sword and shield dance from Jumla. It is performed in memory of Purichandra Tiruwa Kami, a famous Kami who was the military chief of King Bali (crowned in 1461) of Jumla. The dance is performed for various important life event ceremonies, including those of birth and marriage, but not death. Kami, people also known as bishwokarma, make weapons and tools for a living. In ancient times, this dance was performed by warriors as a rehearsal for war. Performers exhibit various positions of a soldier fighting in battle in this dance.

Folk Dances of Nepal_Deuda Naach\n\nPerformer: Unknown \nDate of Recording: 1995 \nCaste: Damai \nCollector: Dan Bahadur Nepali\n\nNepalese communities express their emotions through the rhythms of various folk dances. Folk dances, in fact, are an inseparable part of rural life. On the other hand, the religious influence can easily be observed in the songs and dances, which are often performed to please deities responsible for the well-being of humans and cattle, favorable climate, and good harvest. As the country has widely differing topographical features, so does it have vast variances in cultural aspects. Folk songs and dances depend on cultures, cas-tes, seasons, and geographical features. For example, a sherpa living in the Himalayan region sings and dances differently from a Tharu living in the Terai region. Similarly, songs and dances performed in the spring season express joyous emotions, whereas those performed in the winter season express sadness. This collection includes the most famous folk dances of the different indigenous communities of Nepal dwelling in various environments. These dances are a part of their daily life.\n\nThis folk dance was performed by artists from the Kalikot district in the mid-western region of Nepal. The deuda dance is usually performed in a group of either a single gender or both. This dance is performed on special occasions, such as rice transplanting, rice harvesting, at festivals, wedding ceremonies, and many others. The leader of this dance starts songs and the others repeat and dance in a circle.

The Keun Taepyeongmu is a version of the Taepyeongmu, rearranged as a mass dance. Taepyeongmu is a court dance depicting the King and Queen dancing to pray for peace and prosperity in the nation. It is thought to have been created in the early 20th century by Han Seong-jun, the father of modern Korean dance, based on the shamanic music and dance of the danggut rituals from Gyeonggi Province.\n\nTaepyeongmu is visually impressive, with elaborate and grand costumes influenced by court dances. The movements are full of energy, and set to complex and precise rhythms. The steps feature techniques such as gyeob georeum, jan georeum, raising the knee, and heel stomping and raising, timed to the changing rhythms, which are mesmerizing yet restrained. The highly technical steps are unique to this dance and give it its unmistakable style.\n\nCharacteristics:\n∙ 20th century adaptation of a shamanic dance performed at danggut rituals\n\nPerformed by Mongolian National Song and Dance Academic Ensemble\nDirected by Kim, Mi-Sook

Jatis Waram is the second sequence in the Bharatanatyam, a dance comprising 7 sequences. Bharatanatyam is the oldest dance in India, originating from a religious dance performed by female dancers (Devadasis) for the gods in Hindu temples. Like majority of Indian traditional dances, it is based on a religious narrative. Although it used to be performed by a single female dancer, it is now common for 2 or more dancers or male dancers to participate in the dance.\n\nBharatanatyam is characterized by its powerful rhythms. Dancers execute complex steps and detailed hand gestures (mudra) while keeping the upper body still and bending the legs or placing the heel down on the floor. The rhythms of the ghungroo (bell instrument worn on the ankles) further elevates the mood. The dancer delivers the message of the dance through highly controlled facial expressions down to the movements of the eyebrows and eyes.\n\nBharatanatyam was an esoteric art form until the 20th century as it was traditionally performed only in temples. Today, it is taught in many schools and organizations, acting as a source of artistic inspiration in all genres of Indian art, from music to songs, poetry, painting and sculpture.\n\nCharacteristics:\n∙One of the 8 major traditional dances recognized by the Indian government\n∙Originates from a religious dance performed by Devadasi female dancers in Hindu temples\n\nPerformed by Divya Jay Pitel, Radhika Nemina\nDirected by Parul Shah

Folk Dance of Nepal_Mushar Naach\n\nPerformers: Chandra Bahadur Mahara, Chandra Hazara, Joshu Ram, Bhajan Paswan, Mahanga Paswan \nCaste: Musahr \nDate of Recording: 1998 \nCollector: Dan Bahadur Nepali\n\nNepalese communities express their emotions through the rhythms of various folk dances. Folk dances, in fact, are an inseparable part of rural life. On the other hand, the religious influence can easily be observed in the songs and dances, which are often performed to please deities responsible for the well-being of humans and cattle, favorable climate, and good harvest. As the country has widely differing topographical features, so does it have vast variances in cultural aspects. Folk songs and dances depend on cultures, cas-tes, seasons, and geographical features. For example, a sherpa living in the Himalayan region sings and dances differently from a Tharu living in the Terai region. Similarly, songs and dances performed in the spring season express joyous emotions, whereas those performed in the winter season express sadness. This collection includes the most famous folk dances of the different indigenous communities of Nepal dwelling in various environments. These dances are a part of their daily life.\n\nMushar is a unique caste residing in various districts of the Terai region of Nepal, including Saptari, Siraha, Udaipur, Dhanusa, Janakpur, Morang, Sarlahi, Malangwa, Mahottari, Gaur, Rautahat, and Sunsari. This group has its own culture and tradition. Netwa is the most popular dance for festivals in their society. Here, dancers are seen wearing traditional attire. This dance is performed during special festivals, at birth ceremonies, wedding ceremonies, on the ninth day of Dashain, and other occasions. Five male artists take part in this dance. The rhythms are initiated by the guru (the master). Epics, stories about gods, the origin of earth, and life and family issues are the main topics of the song. It is performed either as a solo or in a duet. This dance is in vulnerable condition.\n