Since our establishment in Guam in 2004, the Håya Foundation desired to facilitate the creation of a social and cultural environment that would allow for the revitalization of traditional Chamorro culture. The cultural preservation and revitalization efforts, in the beginning, laid the necessary foundation for social re-acceptance of traditional healing practices.\nThe Håya Foundation’s primary goal is to revitalize Guam’s indigenous healing traditions at great risk given the loss with the passing of many healers. We were and may still be at great risk of losing our healing traditions of 4,000 years. During our first eight years, we reached out for help from traditional healers in the neighboring Mariana islands of Rota, Saipan, and Tinian and worked to build and earn the trust of such healers. After a decade of laying the necessary groundwork, we hosted our First Amot Conference in 2012 and brought traditional healers, educators, organizations, government agencies, and policy developers/makers to share information and to learn to improve the health and well-being of our people.\nOur community continues the process of re-establishing its belief and in reliance on its traditional healing practices. We are coming to understand and appreciate our collective responsibility to preserve and promote our traditional healing practices so that they may be practiced, enjoyed, and benefit future generations.

The Asia Dance Culture Institute, under the Department of Ethnic Dance at Gyeongsang National University, staged a Korean traditional dance performance on November 11, 2019, which consisted of taepyeongmu (dance of great peace; Korean National Intangible Cultural Heritage No. 92), salpurichum (exorcism dance; Korean National Intangible Cultural Heritage No. 46), Dongnae hallyangchum (playboy dance of Dongnae; Busan Intangible Cultural Heritage No. 14) and Jindo bukchum (drum dance of Jindo; Jeollanam-do Intangible Cultural Heritage No. 18). The conceptual theme of the performance was to envisage the prestige of Korean traditional dance and facilitate its encounter with artificial intelligence (AI) robots in the coming era of the 4th Industrial Revolution.\nIt was regarded in dance circles as the first experimental performance of a traditional dance involving an AI robot in Korea. nSince its launch in 2007, the Asia Dance Culture Institute has identified, inherited and developed Asian dance, and furthermore, disseminated it widely in Korea and abroad with the aim to promote the greatness of Asian choreographed arts. It also endeavors to develop cultural contents for Asian dance through academic conferences and education projects. This year, we ventured to perform “Dialogue Between Dance and Robots” as a regular performance of the Asian Traditional Dance Company. Our time-honored dance that has been inherited from the distant past through the lasting accumulation of time is said to be a product into which the past and the present have been condensed and converged. The moment such traditional dance encounters engineering science, we can cautiously begin to anticipate the upcoming future. In the not-so-distant future, perhaps we will feel that AI and robots are our close companions in life, as opposed to simple tools, as we enter into the era of the fourth industrial revolution. It would not be an exaggeration to speculate that this work of collaboration between humans and robots on stage represents a new world that awaits us. The Asia Dance Culture Institute will continue its efforts to create new content that will be born from the convergence of intangible cultural heritage and artificial intelligence.

A woman ritual, related with wedding, in which relatives and neighbors come to meet new bride. In this ritual women playing in doira sing folksongs and dance.

Women ritual for welcoming bride in groom’s house.

A huge gap in the ecosystem is that despite the important roles the Chinese clan associations play in Singapore’s nation-building and promotion of cultural understanding, many younger generation Singaporean are not aware of their existence, much less their relevance. According to the Singapore Federation of Chinese Clan Associations in 2017, “more than half of the clan associations are in danger of fading away, if they do not actively attract younger members”. This project addresses this important gap by creating ground-up initiatives which could spur interest amongst the public and actively engage the youth to continue the lifeline of Chinese clan associations. Moreover, the aged clan members are living treasure troves to our past. However, there hasn’t been sufficient projects that tap into their knowledge about our less-known food history, traditions, and customs. This project serves as a stepping stone to spark conversations and ignite interest in uncovering more about our rich Singaporean food heritage before they are lost in the time.\n\nHaving spent more than half her life with clan associations, Lynn Wong is passionate about uncovering and sharing the lesser-known Singaporean Chinese clan heritage with the youth. She is the project director of Ho Yeah Festival (the first-ever Cantonese and Hakka festival in Singapore), as well as the recipient of the inaugural Singapore Federation of Chinese Clan Associations (SFCCA) Outstanding Youth Award in 2017.\n\nTexts\n\nQingming Festival is a time for ancestor veneration and tomb sweeping. There is a popular saying, “Of all virtues, filial piety comes first.” Ancestor veneration is an important Chinese tradition. During Qingming Festival, descendants will make ancestral offerings to express their love and gratitude. Our Singapore Hakka forefathers from the Wui Chiu Prefecture have a must-have Qingming traditional snack – the Mugwort Kueh. Families coming together to wrap Mugwort Kueh is a more than 1000-year-old tradition of the Wui Chiu people. The mugwort leaf is said to be a miracle herb that can cure all kinds of diseases.

Spring Rain is an original dance based on the Shuixiu dance, a traditional dance of the Zang people which has become a representative form of Chinese classical dance. It expresses the rain falling in spring and beautiful natural landscapes in elegant movements.\n\nShuixiu dance is a ‘long sleeved dance’ performed while wearing clothes with long flowing sleeves. It is characterized by the flinging and catching of the long sleeves. The essence of Shuixiu dance lies in its harmonious and beautiful curves. It represents the aesthetic character of Shuixiu while keeping with the unique philosophy and temperament of the Zangs, which seeks harmony, peace, coexistence and concordance.\n\nShui Xiu dance, originally performed at religious rituals, was relatively preserved in its original form due to the isolation of the Tibetan society until the 1950s. Its artistic value came to light internationally after the opening up of China in 1978. With the coming of the ‘New China’ era, large numbers of Shuixiu practitioners began to move to large cities to spread the dance, leading to its present day status as a traditional dance enjoyed by the entire Chinese nation.\n\nCharacteristics:\n∙Original dance based on the Shuixiu dance\n∙Vigorous flinging of the long shuixiu sleeves\n\nPerformed by College of Art, Chengdu Sport University\nDirected by 로봉

On 12 and 13 November 2020, ICHCAP and the ICH NGO Forum virtually held the 2020 ICH NGO Conference entitled “ICH and Resilience in Crisis.” The fifteen participants, including eleven selected presenters from ten countries around the world, discussed various cases and activities of each country applied under the Corona-era, and proposed solidarity for the resilience of ICH for a ‘New Normal.’\n\nSession 1: In the Vortex: COVID-19 Era, Roles of NGOs to Safeguard ICH\n\nSpecial Lecture 1: 'Resilience System Analysis' by Roberto Martinez Yllescas, Organization for Economic Co-operation and Development (OECD) in Mexico\n1. 'Uncovering the veil of immaterial cultural heritage towards and autonomous management of well-being as well as cultural and territorial preservation' by Carolina Bermúdez, Fundación Etnollano\n2. 'Holistic Development Model of Community-Based Intangible Cultural Heritage of Yuen Long District in Hong Kong of China' by Kai-kwong Choi, Life Encouraging Fund \n3. 'Indigenous Knowledge System as a vector in combating COVID-19' by Allington Ndlovu, Amagugu International Heritage Centre\n4. 'Enlivening Dyeing Tradition and ICH: The initiative of ARHI in North East of India' by Dibya Jyoti Borah, President, ARHI\n\nSession 2: Homo Ludens vs. Home Ludens: Changed Features COVID-19 Brought\n\n1. 'The Popular Reaction to COVID-19 from the Intangible Cultural Heritage among Member Cities of the ICCN' by Julio Nacher, ICCN Secretariat, Algemesi, Spain\n2. 'Innovation for Arts and Cultural Education Amid a Pandemic' by Jeff M. Poulin, Creative Generation\n3. 'Promoting Heritage Education through Intangible Cultural Heritage in the Kalasha Valleys of Pakistan' by Ghiasuddin Pir & Meeza Ubaid, THAAP\n4. 'Shifting to Online Activities: Digital Divide among the NGOs and ICH Communities in Korea' by Hanhee Hahm CICS\n\nSession 3: Consilience: Prototype vs. Archetype for Educational Source\n\nSpecial Lecture 2: 'Geographical imbalance: the challenge of getting a more balanced representation of accredited non-governmental organizations under the 2003 Convention' by Matti Hakamäki, Finnish Folk Music Institute\n1. 'Crafting a Post Covid-19 World: Building Greater Resilience in the Crafts Sector through Strengthening Ties with its Community’s Cultural System' by Joseph Lo, World Crafts Council International\n2. 'Arts and Influence: Untangling Corporate Engagement in the Cultural Sector' by Nicholas Pozek, Asian Legal Programs, Columbia University\n3. 'ICH in the South-Western Alps: Empowering Communities through Youth Education on Nature and Cultural Practices' by Alessio Re & Giulia Avanza, Santagata Foundation for the Economy of Culture\n\n

Intangible cultural heritage (ICH) is transnational in nature. It is necessary to spread the perception that ICH transcends geographical spaces and national borders, creating dynamic relations, connectedness, and continuity, which is why it is a timeless bearer of cultural diversity, the foundation of the heritage of humanity. However, as the modern structure of nation-state determines the boundaries of culture with national borders, forming the concept of “culture within the country”, subsequently led to the perception that the ownership of culture belongs to the state.\n\nThe concept of exclusive ownership of culture is often controversial in the UNESCO listing process, particularly in instances where cultural heritage and cultural domains have been shared for a long time by two or more nation-states. Such conflicts lead to excessive competition for nomination, overshadowing UNESCO’s fundamental purpose of contributing to peace and security in the world by promoting collaboration among nations, as well as the very spirit of the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage that promotes international cooperation and assistance in the safeguarding of ICH as a matter of general interest to humanity.\n\nConsequently, UNESCO encourages multinational inscriptions of shared intangible cultural heritage to promote regional cooperation and international safeguarding activities, preventing conflicts among countries and coping with already existing ones. By emphasizing joint nominations of shared ICH, UNESCO revised its implementation guidelines three times to deal with conflicts between countries due to the cultural property rights. In addition, States Parties are encouraged to develop networks among relevant communities, experts, professional centres, and research institutes, particularly with regard to their ICH, to cooperate at the sub-regional and regional levels.\n\nAt the 13th Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage held in the Republic of Mauritius in November 2018, Traditional Korean Wrestling was inscribed on the Representative List of the Intangible Cultural Heritage of Humanity as the first joint designation by the Democratic People’s Republic of Korea and Republic of Korea. This milestone in the life of the Convention demonstrates that ICH contributes to the peace-building, reconciliation, mutual understanding, and solidarity among peoples. Indeed, only when acknowledging that shared cultural values are empowering characteristics of ICH, the true perspective of the unifying agent of the cultural diversity can be achieved, and that it is the cornerstone of reaching peace among nations.\n\nCountries in the Asia Pacific region are deeply connected by a long history of interactions, exchanges, flows of people, goods, and ideas that have shaped shared values, practices, and traditions. Having a balanced view, advocating for cultural diversity, and recognizing the commonalities among individuals, communities, and countries as a strength are virtuous tenets in the present time.\n\nIn this regard, APHEN-ICH Secretariat, ICHCAP, and UNESCO Bangkok Office are inviting the APHEN-ICH member institutes and public to this seminar under the theme of Diversity and Distinctiveness: Looking into the Shared ICH in the Asia-Pacific, to re-assess that while fragile, intangible cultural heritage is an important factor in maintaining cultural diversity, connecting bounds, and enhancing international dialogue and peace.

Usha was the daughter of the ancient king Banasura. This bhajan describes a prophetic dream she had after falling asleep in the palace garden. She dreamed about a prince coming to meet her. The lyrics go on to tell how she subsequently met the prince in reality and married him. Usha Charitra is not exclusive to a specific ritual; it can be sung for various types of worship.\nInstruments: khainjadi, baansuri, majiraa

The refrain, Va va, means “Come, come.” This lullaby welcomes the baby by describing the joyous scene of forty people singing and dancing and referring to a baby coming in a golden chariot pulled by twelve horses. This may be a reference to the birth of a deity.

CD1_HISTORICAL RECORDINGS FROM THE 1930S OF ARNOLD BAKE VOL 1: LULLABIES\n\nThe recordings by Dutch ethnomusicologist Arnold Adrian Bake in India in the 1930s and later are one of the earliest examples of what may be called “ethnographic” recordings. Arnold Bake and his wife Corrie spent a long time in Bengal but travelled all over India, recording the music, sounds, and other forms of intangible culture of the people. These recordings cover an immense range of music and recitations that are part of people’s everyday lives, such as work songs, devotional pieces, and ritualistic performances, and include a high number of women’s songs and cultural expressions. Bake’s first field trip was in 1925 and his last in 1955. During that time, he travelled not only to India but also to Nepal and Sri Lanka. Collections of Bake’s recordings are held in archives in the United Kingdom, Germany, and the United States. Recordings from 1925 to 1929 were on cylinders, and those from 1938 to 1939 were recorded on a machine called\n\nTefifon. The collection that has been digitized for this project consists of the recordings made in 1938 and 1939. The Tefi recordings were transferred to spools and deposited in ARCE in 1982. During those two years, Bake travelled from Sindh, the Gujarat coast, to Kerala, and thus the recordings are from Maharashtra, Karnataka, and Kerala. There are also recordings made in the Maldives and Sri Lanka. Thus, the selections presented on these albums are largely from the Southwest Coast of India. These recordings were chosen because they carry great historical value yet were not easily accessible until now.\n\nAn Album of Lullabies and Cradle Songs - Lullabies exist in every culture, as singing or making sounds to help children fall asleep is a universal phenomenon. In India, lullabies are also part of the life cycle ceremonies associated with the birth of a child. Thus, they tend to have an added ritualistic purpose. The themes sometimes include aspects of devotional music and might invoke the blessings of gods or refer to the childhoods of deities. Rituals that celebrate the births of gods such as Krishna often make use of songs composed in lullaby form and that may be sung to babies. The concept of an album of lullabies and cradle songs recorded in a part of India in the late 1930s may seem narrow. However, the recurrence of lullabies in Bake’s recordings raises some interesting questions. Did Bake consider them life-cycle songs? Were they everyday songs that people considered traditional? Many – if not all – the lullabies have meaningless syllables, which are perhaps intended to soothe the child. For example, the syllables jo jo seem to occur in Kannada and Marathi lullabies, and perhaps in other Indian languages.

In 2015, ICHCAP with the National Commission of the Republic of Uzbekistan for UNESCO and the Fine Arts Institute of the Academy of Sciences of the Republic of Uzbekistan released the CD collection Melodies from Uzbekistan as part of its cooperation project to restore and digitize analogue resources on ICH.\n\nThis selection of audio resources are aged audio recordings stored at the Fine Arts Institute of the Academy of Sciences that have been restored and converted into a format suitable for storage and playback in media used today. The audio tracks in the collection consist of folk music recorded from field research conducted in Uzbekistan and border regions from the 1950s to the 1980s as well as studio recordings made from the 1930s to the 1970s. The eight CDs contain Uzbek songs related to work, animal rearing, rituals, and other important parts of day-to-day life in the region; instrumental music featuring various traditional Uzbek musical instruments, such as the dutor and g'ajir nay; and important Islamic oral traditions, such as maqoms and dostons.\n\nAlthough the traditional music of Central Asia may be unfamiliar to listeners from other parts of the world, the CDs come with information booklets in Uzbek, English, and Korean to provide an engaging experience for people from outside the region.\nThe selection represents the diverse and rich musical traditions of Uzbekistan and will be invaluable resources in the field of ICH education and promotion.

In 2015, ICHCAP with the National Commission of the Republic of Uzbekistan for UNESCO and the Fine Arts Institute of the Academy of Sciences of the Republic of Uzbekistan released the CD collection Melodies from Uzbekistan as part of its cooperation project to restore and digitize analogue resources on ICH.\n\nThis selection of audio resources are aged audio recordings stored at the Fine Arts Institute of the Academy of Sciences that have been restored and converted into a format suitable for storage and playback in media used today. The audio tracks in the collection consist of folk music recorded from field research conducted in Uzbekistan and border regions from the 1950s to the 1980s as well as studio recordings made from the 1930s to the 1970s. The eight CDs contain Uzbek songs related to work, animal rearing, rituals, and other important parts of day-to-day life in the region; instrumental music featuring various traditional Uzbek musical instruments, such as the dutor and g'ajir nay; and important Islamic oral traditions, such as maqoms and dostons.\n\nAlthough the traditional music of Central Asia may be unfamiliar to listeners from other parts of the world, the CDs come with information booklets in Uzbek, English, and Korean to provide an engaging experience for people from outside the region.\nThe selection represents the diverse and rich musical traditions of Uzbekistan and will be invaluable resources in the field of ICH education and promotion.

Communities in the Asia-Pacific region greet the New Year at different times depending on region and religion. Communities celebrate a new beginning with traditional songs and dances. This volume introduces traditional performing arts to celebrate the beginning of the New Year in Japan, Nepal, Micronesia, and Myanmar.

The sixth sub-regional networking meeting took place in Pacific Harbor, Fiji, in April 2015. The meeting was organized by ICHCAP and the Department of Heritage and Arts of Fiji in collaboration with the UNESCO Office in Apia.\nThis meeting report includes presentation materials from the sub-regional meeting as well as summaries of the meeting with the intent of providing information to promote international cooperation among experts and institutions in the ICH safeguarding field in the Pacific region.