The Ban Narasilp (or Narasilp House) community in Wat Suntorn Thammatarn (or Wat Kae Nang Lerng) on Larn Luang Street is a descendant of the Khon-lakorn troupe called the Narasilp troupe. The Narasilp troupe has been transmitting Khon performing arts and craftsmanship for many generations. This area has been home to many classical Thai dance and drama troupes since the early Rattanakosin period of the late-eighteenth century.\nOn 14 June 2018, the Department of Cultural Promotion, Ministry of Culture, awarded the Ban Narasilp descendants and officially opened the Ban Narasilp on Larn Luang Street as a community learning center for learning to make and embroider Khon costumes to maintain continuity and the significance of Khon as a national intangible cultural heritage. In addition, the descendants have been supported with a budget for the training workshop to train a new generation of young artisans in classical Khon and Thai drama costume to safeguard this fine art for humanity.

Lkhon khol of Wat Svay Andet continues today because of its significance in the community’s beliefs and identity, but over the last decade it has been experiencing difficulty. Despite of having some support from the state, NGOs, and the community itself, the troop has faced some challenges, such as the lack of dance costumes, ornaments, masks, stages, and musical instruments. Furthermore, the number of performers has been gradually decreasing due to aging and a lack of natural talent, and the younger generations show little interest since the performances generate no income and they are busy with their studies or working.\nTraditionally, the lkhon khol is transmitted orally within a family and through informal, master-apprentice relationships. Community leaders, masters, and the temple patriarch also encourage younger generations to learn lkhon khol skills to ensure that the art form remains part of the community’s living cultural practice.\nApprentices have historically learned their preferential skills at their masters’ house at night, a time they were free from their agriculture work. While the same practice continues, recently amateurs are learning their art skills in groups during the day on Sundays or occasionally Thursday at the temple compound.

Mr Sayidafzal Mallakhanov obtained a Bachelor’s Degree (2000) and a Master’s Degree (2002) from the Tashkent State Institute of Oriental Studies. Since 2002 he is working at the National Commission of the Republic of Uzbekistan for UNESCO (Senior Expert/Deputy Secretary-General).\n\nHe was the coordinator for preparation following multinational and national nominations to the Representative List of ICH and Good Practices for ICH Safeguarding: “Katta Ashula”, Askiya”, “Navruz”, “Palov Culture and Tradition”, “Margilan Crafts Development Center: Safeguarding of the Atlas and Adras Making Traditional Technologies”, “Khorazm Dance – Lazgi”, “Miniature Art”, “Bakhshi Arts”, “Telling tradition of Nasreddin Hodja”, “Art of crafting and playing Robāb/Rubāb/Rubob”, “Traditional embroidery of Central Asia”, “Traditional folk games of Uzbekistan and Tajikistan”, “Sericulture and Traditional Production of Silk for Weaving”. Moreover, Mr Sayidafzal Mallakhanov was also coordinator of the Uzbekistan -ICHCAP Cooperative Project: Publishing an ICH Inventory Booklet (2015-2017) and the ICHCAP Project on Conducting ICH Video Documentation in Uzbekistan (2015-2018).\n

The International Mask Arts & Culture Organization (IMACO) was established in 2006 to construct archives of mask-related culture that is integral to cultural community symbols.\nMasks are a part of most cultural spheres. They are a valuable cultural heritage that reflects the culture and history of a community.\nIMACO, through research, preservation, and data accumulation, aims to develop an understanding of mask culture. Moreover IMACO focuses on the value that masks promote in terms of freedom, peace, and equality, which in turn gives us an approach to understand human values. IMACO has members who are responsible for documenting mask and the symbolic culture related to masks; this would include mask creators, mask dance performers, and mask museums.\nIMACO opened its organization structure so that all cultures can participate. In 2006, twenty-four countries agreed to establish their headquarters in Andong, Republic of Korea. Since then, 131 individuals and group members from 56 countries have joined.

\nFormed in 1994, the Hue Traditional Royal Theatre of Arts functions under the authority of HuếnMonuments Conservation Centre. It works to preserve and promote genres of royal arts, such asnNhã nhạc Court Music, Royal dance and Tuồng court opera. More than 150 artists andninstrumentalists who received professional training are working for the theatre. In addition, thentheatreworks in collaboration with researchers, master artists, instrumentalists, and reputablenexperts in the field such as Professor Trần văn Khê, Professor Tô Ngọc Thanh, Professor Hoàng ChâunKý, Meritorious Artist Trần Kích, and master instrumentalist Lữ Hữu Thi. Many years since itsninception, the theatre has collected, restored, and performed about 40 pieces of ritual music, plentynroyal dances, and excerpts of Tuồng, contributing to the safeguarding of important values ofnVietnamese traditional performing arts. The Theatre has also participated in art festivals in thencountry and overseas, receiving appreciations from the audiences.

Having originated in bhani, a type of drama, mentioned in at least 10th century inscriptions of Cambodia, Lkhon Khol today is performed by males, wearing masks with the accompaniment of pin peat, a traditional orchestra, and melodious recitation. It performs only episodes from Reamker, a Cambodian version of the Indian Ramayana.\nLkhon Khol Wat Svay Andet is distinct from the generic form because its specific aim is to propitiate Neak Ta (guardian spirits of a place and its people; in this case the community of Wat Svay Andet), and in so doing, protect and make prosperous the community, its lands and harvest. When Lkhon Khol is performed especially during a fixed date after the New Year, spirit mediums are presented to facilitate interaction between the Neak Ta, performers and villagers. Spirit mediums, who predict the situation for the upcoming year, attend the performance and become possessed by the Neak Ta and then might get on the stage. When the spirits are satisfied by the performance, villagers are blessed by them, and if not, dancers will stop; the music continues; and the audience will fall silent and carefully listen to the spirits. Then the episode must be performed again. nIn Wat Svay Andet, Lkhon Khol has such spiritual significance in the community that some Reamker characters have become local deities in themselves. For example, on the campus of the monastery, a shrine for Hanuman (Monkey General) locally called Lok Ta Kamheng is built and venerated. The mask for Tos Mok (Ravana, King of the Demons) also lives and is venerated in a spirit house at the home of the family that has danced that role for several generations. In addition to the intrinsic specificity of the Wat Svay Andet form, some external differences are noted, such as the fact that three of the key roles are not masked. In fact their faces are painted white, indicating that they are neither mortals nor gods. The costumes, which are very refined with magnificent embroidery, are also different especially from those of the Battambang Troupe. Melodies for recitations are also different and richer. nLkhon Khol Wat Svay Andet is not performed by professional artists, but by the villagers themselves, and they do not perform for money but for merits and their community’s well-being. Everyone in the community is obliged to contribute, either by direct participation in the performance or by sharing support, e.g. financial or labor. Even villagers, who have migrated for work, tend to come back for the ritual and believe that if they don’t come, they could be struck by illness or bad luck.

The gendang is a traditional drum from Sarawak, Malaysia. This video demonstrates the challenges stemming from the discrepancy between the reality of a decreasing number of gendang-makers and the necessity of maintaining the tradi\u0002tion through the lives of two gendang-makers, Umar Tomik and his younger brother Safuan Tomik. \n\nIt also encompasses the methods of producing gendang, the types of wood used, the difference between gendang and drums from other regions of Malaysia, the method of playing the drum, types of drum performances, and stories behind the design of the drum.

Southeast Asia ICH Video Documentary (Philippines)\n\nThe environment surrounding intangible cultural heritage (ICH) is changing rapidly in the face of waves of rapid urbanization and globalization. In the face of such changes, documenting actual scenes of ICH in video form presents one of the most effective ways of identifying trends in ongoing developments and raising the profile of ICH. However, achieving this requires robust support and coordinated efforts due to the relative inadequacy of the conditions for producing such documentary material in the Asia-Pacific region.\n\nThe International Information and Networking Centre for Intangible Cultural Heritage in the Asia-Pacific Region under the auspices of UNESCO (ICHCAP) shines a light on the ICH of Asia-Pacific and introduces its value to the public through video projects depicting ICH. ICHCAP conducts joint projects with member states to portray real-life scenes of ICH alongside experts, communities, NGOs, and other stakeholders in various countries. As a result, it has produced fifty videos on the ICH of Central Asia through the phase-one joint project on Central Asia and an additional fifty videos through the phase-two video project on the ICH of Southeast Asia. These videos are being screened through broadcasting companies and at film festivals in each country, in addition to distribution via YouTube and other\nchannels.\n\nVideos represent the most accurate method of capturing ICH as it exists in the real world, as well as being effective tools for communicating with the public. ICHCAP will endeavor to continue vividly documenting the scenes of ICH that are hidden across the Asia-Pacific region with the aim of raising the profile of ICH elements as treasures of humanity and introducing them to the public.\n\nThis collection includes 10 ICH videos produced by the NCCA in collaboration with ICHCAP.\n\nBuklog: Thanksgiving Ritual System of the Subanen\nPiña Handloom Weaving / Hab\u0002Eon Nga Piña\nThe Feast Of Our Lady Of Peñafrancia\nIfugao Mud Dyeing: The Traditional Dyeing Process Of The Ifugao In Northern Luzon\nParul Sampernandu: The Giant Lantern Tradition Of San Fernando City, Pampanga\nIgal: The Traditional Dance Of The Sama In Tawi-Tawi\nLepa: The Traditional Boat Building Of The Sama In Tawi Tawi\nPoong Nazareno: The Feast and Traslacio of The Black Nazarene Of Quiapo, Manila\nMoryonan: Penitential Ritual Of Marinduque\nMoryon: Mask Making In Marinduque

Webinar: “Life, Environment, and ICH along the Silk Roads”\n\n<Day 1>\n\n1. 'The Need to Shift from Global to Local' by Helena Norberg-Hodge\n2. 'On Cooperative Mechanism for the Silk Roads ICH toward Sustainable Development' by Seong-Yong Park\n3. 'Vitality and Sustainability of the Silk Roads ICH Festivals' by Alisher Ikramov\n4. 'The Water-Performance Installation Project—Art Practice for the Coexistence of Humanity and Nature in the Silk Roads Region' by Dong-jo Yoo\n\nㅇ Panel Discussion\n\nSession1 : Online Strategic Meeting on Silk Roads ICH Networking\n: Case Studies on the Vitalization of the Silk Roads ICH: ICH Festivals & Sustainable Development\n\n1. 'Case of Tajikistan : Role of Festivals for ICH Safeguarding Within Local Communities' by Dilshod Rahimi\n2. 'Case of Kyrgyzstan: Influences and Effects of ICH Festivals on Local Communities' by Sabira Soltongeldieva\n3. 'Case of Kazakhstan: ICH Festivals’ Influence and Effects on Local Communities' by Khanzada Yessenova\n4. 'Andong International Mask Dance Festival: Realization of Folkloric Values and Transmission of ICH' by Ju Ho Kim\n5. 'Case of Turukmenistan : Future of ICH Safeguarding' by Shohrat Jumayev\n\n<Day 2>\n\nSession2: Cooperation and Solidarity for Operating the ICH Network along the Silk Roads\n\n1. 'On the Feasibility of the Silk Roads ICH Network' by Sangcheol Kim\n2. 'Operational Issues of the Network' by Alim Feyzulayev\n3. 'Cultural Context of a CIOFF Festival' by Philippe Beaussant\n4. 'ICH Festivals in Specific Goal and Task' by Kaloyan Nikolov\n5. 'Identifying Ways to Develop Intangible Heritage Festivals through Community Networks (Focusing on the Case of the Gijisi Tug-of-War Festival)' by Daeyoung Ko\n\nㅇ Panel Discussion\n\nSession3: Collaborative Work and Benefits through Activities of the Silk Roads ICH Network\n\n1. 'Scope and Definition of Collaborative Work through Activities of the Silk Roads ICH Network' by Kwon Huh\n2. 'Cooperative Measures for Festivals in the Silk Road Region' by Jahangir Selimkhanov\n3. 'ichLinks: Information-Sharing Platform as a Key Base for Safeguarding and Use of Intangible Cultural Heritage in the Asia-Pacific' by Sangmook Park\n4. 'Case Study: Silk Roads Heritage Corridor - Afghanistan, Central Asia, and Iran' by Krista Pikkat\n5. 'UNESCO Silk Road Online Platform' by Mehrdad Shabahang\n\nㅇ Panel Discussion

Đò đưa is one of a few folk songs that was influenced by Ca trù and then became a Ca trù song for entertainment. A late Ca trù folk artist, Đinh Thị Bản, said: “This is a favourite song, sung when mandarins were on a boat on Hồ Tây Lake in Hanoi in the past”.

This is about the formal presentation of the tabua, whale’s tooth, to Queen Elizabeth II. This track opens with tama, a traditional acclamation reserved only for high chiefs or royalty. Men and women have different acclamations. The presenter welcomes Queen Elizabeth in a qaloqalovi ceremony. Being royalty, the Queen sits above everyone else while talking during the traditional presentation, as is customary.

This selection tells how native Yapese learned to use betel nuts (areca nuts) and how they learned tying patterns and techniques. It also talks about the roles and responsibilities of newly married Yapese couples and their families.\n

CD1_BHAJANS OF NEPALI FOLK CULTURE\n\nA bhajan is a spiritual chant in traditional Nepalese culture that is performed mainly in temples. The lyrics typically recount the good deeds of various gods and goddesses. It is believed that the performance of a bhajan brings about peace and prosperity and an improved quality of life for all living beings. Bhajans of Nepali Folk Culture This CD includes examples from four distinct categories of bhajan, namely Devi Bhajan, Dafa Bhajan, Khainjadi Bhajan, and Usha Charitra Bhajan.

Our Cultural Expressions: Indigenous Sounds of Fiji home\n(2017 Fiji-ICHCAP Digitization Project of ICH-related Analogue Audiovisual Materials)\n\nSince its foundation in 1904 as a national museum, the Fiji Museum has safeguarded and promoted various cultures and heritage of Pacific islands. The Fiji population consists mostly of iTaukei (native Fijians), Fijians of Indian descent, and Rotumans. The Fiji Museum has collected and shared tangible and intangible cultural heritage of such various ethnic groups through various methods to widely promote Fiji’s cultural heritage.\n\nIn 2017, ICHCAP carried out the Digitization Project of ICH-related Analogue Materials in cooperation with the Fiji Museum, which resulted in the digitization of five hundred hours of analogue materials. Based on this, ICHCAP has published an audiovisual collection, titled “Our Cultural Expressions: Indigenous Sounds of Fiji”, which contains selected digitized materials that well represent Fiji’s traditions. The Fiji Museum not just contributed to the digitization of analogue materials, but also supported the production of the collection to help more people discover the precious materials.\n\nThe Fijian collection consists of nine CDs and one DVD. The collection lists eighty tracks of chants, children’s songs, dance music, hymns, and folk songs of everyday life of Fijians that were recorded in the 1970s. The collection also features a video on mat weaving that was recorded in 1997. The video introduces mat weaving, which is considered an important element in the culture and life of Fijians, and its social and cultural significance. The collection is expected to be widely utilized in ICH-related research and also in education and transmission of the knowledge at schools.\n\nThe digitization project is meaningful in that it has restored analogue materials in Fiji, which were at risk of severe damage, to enhance academic values and raise public awareness of the materials. ICHCAP will continue its efforts to identify valuable materials in the Asia-Pacific region and provide a better access to ICH information through related projects.

Audio and Video Materials Collected from the Onsite Survey in the Ferghana Valley_2012 Uzbekistan-ICHCAP Joint Cooperation Project of Producing Digital Contents on ICH\n\nThe glorious intangible cultural heritage (ICH) of Ferghana Valley encompassing the state of Ferghana, Andijion, and Namangan in Uzbekistan includes oral traditional, performing arts, traditional rites and festive events, and traditional crafts. However, this heritage is largely unknown to the public in the nation and abroad, and it is fading out even more rapidly due to the young generation’s lack of interest.\n\nSince 2011, the four Central Asian countries, including Uzbekistan, have been implementing a three-year project, Facilitating ICH Inventory-Making by Using Online Tools for ICH Safeguarding in the Central Asian Region as a Central Asia–ICHCAP cooperative project. In the framework of the project, the countries have collected ICH information and tried to build an online system for managing the collected information.\n\nIn Uzbekistan, the Republican Scientific and Methodological Centre of Folk Art, under the Ministry of Culture and Sports of the Republic of Uzbekistan, in collaboration with the National Commission of the Republic of Uzbekistan for UNESCO, implemented the three-year project. They collected information on ICH elements in the Ferghana Valley (Andijan, Namangan, and Ferghana regions), Zarafshan Oasis and Southern Uzbekistan (Jizzakh, Samarkand, Kashkadarya, and Surkhandarya regions), and the Republic of Karakalpakstan (Navoi, Bukhara, and Khoresm regions) through onsite surveys from 2012 to 2014.\n\nIn 2012 when the first onsite survey was concluded, Uzbekistan and ICHCAP selected representative materials among collected videos, audios, and photos on ICH elements and ICH bearers, and compiled the materials as a ten-CD/DVD collection. Also, booklets in English, Uzbek, and Korean were made to spread related information to a wider audience.\n\nFerghana Valley is also home to Tajikistan, Uighers, and Turkistan. In the other words, different traditions co-exist in the same place. ‘Katta Ashula’, which integrates arts, songs, music, and epics, is one Uzbek cultural heritage representing the identities of the diverse people live in the valley\n\nThe collection could preserve the disappeared and disconnected ICH and encourage increased mutual understanding and communication by spreading the information widely from the experts to the people.

Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs. \nLialiaci means to ponder or reflect upon deeply. \nThat is the intent of these articles and perspectives on culture. \n\nThe publication has 3 articles:\n1. Bulu, The Spirit World by Anasa Tawake\n\nThis brief research will try to explain Bulu or the iTaukei concept of the spirit world.\nIt is important to define Bulu or the spirit world because it can be a foundation to which our beliefs are derived from. It is understood that our culture is ‘fixated on Bulu’ (Sekove Bigitibau). If this is so, then our culture, customs and ethos are focused towards the spirit world known as Bulu. Prior to Christianity, who’s to say that the beliefs of our ancestors were inaccurate? It is a common belief that Christianity was the best thing to happen to our vanua. On the contrary, Christianity brought about the demonization of iTaukei belief system. At the offset, the missionaries knew that there was an existing belief system unfortunately they chose to disregard this and not use it as a foundation for Christian faith.\n\n2.The Sunken island by Inoki Kaloumaira:\nA few islands in Fiji and the Pacific are said to have submerged in the last hundred to thousand years ago. The island of Vuniivilevu is believed to have submerged in the year AD1200 in the Motoriki waters, Lomaiviti (2005). It is one of the islands that is regarded to have been inhabited first before other settlers arrived. Early migrants were said to be tall, muscular and tough and this could be proven with the skeleton that was found in Naturuku, Motoriki in 2002. What was also remarkable about this skeleton was the excellent state of preservation of the skull. It was of a female who would’ve been tall, muscular and tough and was believed to have lived in Motoriki around 800BC (2007). \n\n3. Ancient Sounds in Fiji by Ulaiasi Taoi:\nAncient sounds in Fiji is still echoed in traditional chant, traditional dances, polyphony, and sacred psalms. It is found to be unique from western sounds and sounds in many parts of the world. Most current Fijian music has adopted western sounds, this includes church hymns, folk songs, serenades, and also Tongan sounds which is practiced in serevakalau known as Polotu and also pesi (Lauan folksongs). Aporosa a traditional cartographer form Beqa stated that there was no Fijian alphabet, but instead was the practice of oral transmission through traditional dances. Lyrics, cartographer and sound were transmitted through vision (Bulivou, 1985). Once ancient sounds were not composed, it was inherently transmitted through the vanua as a gift, and intrinsically maintained its mana in the vanua livelihood. \n\n\n\n \n

The 2030 Agenda for Sustainable Development, adopted by the UN Member States on 25 September 2015, is an action plan for tackling the most challenging issues of our world today. The hope is that within the next fifteen years, the sustainable development goals (SDGs) will encourage universal efforts to end all forms of poverty and ensure that no one is left behind.\n\nThe methods and practices to accomplish these goals will vary depending on the context. In the Pacific region, incorporating intangible cultural heritage (ICH) is crucial to accomplish any of the SDGs since it plays an important role as a “driver, enabler and guarantee of sustainable development.\n\nAlthough each nation in the Pacific has its own diverse ICH, they all share a sense of longing for sustainable development and community well-being. Traditional and local knowledge have always played a pivotal role in protecting clean water supplies, coral reefs, and rainforests; healing the sick through traditional medicine; and building homes resistant to climate change. Ensuring the success of the SDGs in the Pacific will require an understanding of how ICH can be incorporated in the SDGs from the local perspective.