Bơi Đăm Boat Race Festival (Boat Racing Festival) has existed since ancient times, taking place from the 9th to the 11th of the third lunar month, an activity that depicts the use of the navy to repel the invaders of General Dao Truong during the reign of King Hung (Hung Due Vuong). The Bơi Đăm Boat Race Festival is associated with the communal house festival and the relics including: Tay Dam Temple, Dam Communal House and Trung Tuu Communal House in Tay Tuu Ward (Bac Tu Liem District, Hanoi City). Tay Tuu used to be Dam Village (Ke Dam) with three hamlets: Thuong, Trung and Ha. Tay Dam Temple in the Upper region worships Bach Hac Tam Giang - the person who contributed to repelling foreign invaders to protect Van Lang country during the reign of King Hung. After a period of interruption, in 1994, the traditional Dam Boating Festival was re-organized. The Bơi Đăm Boat Race Festival is held every five years, on even years. The special and unique feature of the traditional Dam swimming festival is the procession of the Saint on land and by water. The festival takes place at a branch of the Nhue River, also known as the Thuy Giang River (Pheo River), which is nearly 1km long and about a hundred meters wide. The racing teams come from local villages. The festival has 6 participating boats, numbered equally among 3 villages. The Thuong village boat has a Crane head, numbered 1 and 4; the Trung village boat has a Dragon head, numbered 2 and 5; the Ha village boat has a Ly head, numbered 3 and 6. Each boat has 25 people participating, including: 01 driver, 01 assistant driver, 10 sailors, 01 gong player, 01 flag waver, 01 water bailer and 18 swimmers. In addition, there is a 7th boat - the Quan boat, whose job is to supervise the race. The race is conducted over 6 laps on the 10th and 11th. The starting point is from the front of the communal house to the temple, about 1km away. Before entering the official race, at the drum signal, the boats take turns sending people to the boat to perform the Saint's ceremony - an indispensable ritual. After completing the rituals, the referee uses flags and loudspeakers to guide the teams to position their boats in order, lining up evenly at the starting point. The boats of the 3 regions are arranged alternately, ready to wait for orders. When the referee's command flag is waved down, the boats begin to swim. On each racing boat, there are people beating the gong and shouting to give more strength to the rowers. In a ready position, the boats simultaneously rush forward, under the command of the Head of the Department. The gong and command sounds in harmony with the unison shouts... creating a bustling, exciting atmosphere like entering a fierce naval battle. The swimming teams put all their strength into the steering wheel and oars, the boats raced like shuttles. On both sides of the Nhue River, crowds of spectators and tourists gathered to witness the rowing competition during the Dam rowing festival. The drums sounded like thunder, continuously, adding strength to cheer and encourage the racing teams. At the end of the competition, the boat with the most first-place finishes received the first prize, the boat with the most second-place finishes received the second prize. The two village boats with the most first-place finishes won the first-place team prize, the two village boats with the most second-place finishes won the second-place team prize. The winning boat also had the honor of carrying the Saint's throne to the Upper Temple, because according to ancient customs, "The Saint walks on foot - returns by water". Therefore, the two boats that won the highest prize will be able to carry the Saint to his palace on the 11th day of the third lunar month. After the boat race, the villagers held a thanksgiving ceremony and then carried the Saint down the boat to his Temple. Bơi Đăm Boat Race Festival is a very ancient ritual, protected and maintained by villagers from generation to generation. Bơi Đăm Village Boat Racing Festival (Tay Tuu) contributes to promoting and strengthening community solidarity, has educational significance towards the origin, and is also a form of physical exercise for local people. Bơi Đăm Swimming is both fun, beautiful, attractive and unique. This is also a traditional cultural sport that competes in intelligence and talent, deserving the top position in traditional festivals throughout the region. With such typical values, in 2018, the Ministry of Culture, Sports and Tourism recognized the traditional Bơi Đăm Boat Race Festival as a National Intangible Cultural Heritage.

Seemingly regarded as a leisure time activity today, “Traditional Sohbet Meetings” tradition with its historical background and institutional structure has a crucial role in social life. In some regions of Turkey, since the tradition is at the risk of disappearing practiced solely among the elderly, though it is preserved in some other parts of Turkey in accordance with the changing conditions of life. As seen in Çankırı case, the element has a significant role within the local culture, therefore Çankırı is defined as “Land of Yâran” by the residents of Çankırı. Although “Traditional Sohbet Meetings” meetings have different names in different regions of Turkey, they all have the same function. In a discipline of teach and delight, the primary aim is to have conversations and talks in leisure times. “Traditional Sohbet Meetings” talks, through the concepts of love, fellowship, brotherhood and respect for each other, ensure safeguarding and conservation of traditions as well as creating a sense of neighborhood. The participants admitted to “Traditional Sohbet Meetings” communities vary from region to region. While in some regions only single men are admitted to the community, in some other regions, participants of the community are from different age groups and professions. For example, the groups in Manisa-Soma and Balıkesir-Dursunbey are classified as the youth, the middle aged and the elderly. Hence, in Soma, the meeting place of the young men is named as “Delikanlı Odası”, as “Köşe Odası” for the middle aged and “Koca Oda” for the aged. “Traditional Sohbet Meetings” are characterized as patriarchal meetings; however the mothers and wives encourage those male members who take the advantage of those meetings in respect to its social and cultural benefits. “Traditional Sohbet Meetings” communities gather at regular periods particularly in winter. For instance, “Sıra Gezmeleri” in Şanlıurfa, is held once a week preferably in Saturday evenings. The beginning and ending month as well as the time schedule concerning the dates and hours of the meeting are decided jointly. Non-participation except for the excuses such as death, illness etc. is subjected to penalty and the non- participant members not obeying the rules of procedures are also fined. The penalization practiced today has mainly turned into punishing with a fine. The total sum is allocated for organizing the following meetings, for the people in need as well as building fountains and roads. These communities usually compose of 5-30 persons and those members are guided by 3-5 community leaders, whose names vary from region to region. The community leaders are appointed via election or through proposals made by the elderly who are highly respected and designated by the consensus of all Yârans. The duty of community leader is to arrange in-group relations and to control the flow of the meetings. In this context, he has sanction power and the members are expected to obey the decisions made by the community leader. The titles of the community leaders can be summarized as follows: “Bayraktar” in Soma, Manisa; “Büyük Baranabaşı, Küçük Baranabaşı, Sohbet Çavuşu” in Balıkesir; “Büyük Yâranbaşı, Küçük Yâranbaşı, Köşe İhtiyarı” in Kütahya; “Delikanlıbaşı” in Ankara; “Efe, Saki” in Kırşehir; “Yiğitbaşı, Gönüller Ağası, Bayraktar” in Niğde; “Efrad” in Isparta, and “Büyük Başağa, Küçük Başağa, Çavuş” in Çankırı and ""Başkan"" in Şanlıurfa. Admission to Traditional Sohbet Meetings is of high dignity; nevertheless dismissal from the community is concerned as indignity. Certain procedures, which differ in each locality, are followed for the admission to or dismissal from or becoming a regular member or quitting the membership of the community. Being honest and modest, keeping secrets, not gambling, not wandering drunken around are accepted as the basic virtues and common rules in every locality. The members of the community have equal rights and commitments. There is no difference in social status among the members. The members of the community are taught and controlled by the leaders and by the other elder members in their daily lives. They also take the advantages of being a member of the community in physical and emotional support, if needed. The characteristics aforementioned contribute greatly to the members, the locality and to the society as well. The meetings are open to guests. The members sometimes bring their children along with them, which ensure the transmission of the tradition to future generations. Learns laying the table by her mother Learns joining in Sohbet by his father Traditional Sohbet Meetings are indoor activities. Those places can be the houses of the community members, be commonly-shared places called “köy odaları”, which has traditional features in Turkey, or rented places called “oda” for which expenses are shared as in Şanlıurfa case. Today, the meetings are held in the places allocated by local authorities. Interior design and setting differ in some regions yet generally sofa and floor cushion is used at the meetings. Traditional Sohbet Meetings consist of many elements but the main element is ""Talk"". This ""Talk"" has a wide range of topics, anything relevant to social life. Other elements of these meetings are folk music, folk dances, indoor plays, village spectacle plays and dining. There is not a certain order for practicing the elements; nonetheless, in each meeting there can be a specifically drawn order. List of dishes can show differences from region to region; nevertheless, not creating a difference in social status as well as not being costly for the host is carefully taken into consideration when preparing the dishes. For instance, the dish list is composed of çiğ köfte, deserts (künefe, şıllık, etc.) and strong coffee, known as mırra, in Şanlıurfa. In Çankırı, soup, güveç (casserole), rice and baklava are main dishes served in Yâran meetings. One of the most important elements of this tradition is music. Şanlıurfa Sıra Gecesi and Elazığ Kürsübaşı meetings, in a master-apprentice discipline, function as a conservatory for the traditionally trained performers. The musical performance begins with the pieces in rast and divan maqams; continues by other maqams if requested; and finalizes by kürdi and rast maqams. The instruments used in these meetings vary from region to region, but the main instruments are the bağlama, cümbüş (mandolin with a metal body), def (tambourine), violin, ud, kanun (zither) and kaval (end-blown flute). The local tunes are performed by the master bearers. Listening to music is also as important as performing the music. “Traditional Sohbet Meetings”, including music, dining, plays and talks, last until the early morning. Therefore, Traditional Sohbet Meetings compose all elements of life and culture. Owing to changing living conditions and migration from rural to urban area, Traditional Sohbet Meetings tradition is transmitted by its bearers to other cities.

Turkey 2010

Kazakh traditional Assyk games are an ancient tradition in Kazakhstan. Each player has their own set of ‘Assyks’, traditionally made out of the talus bone of a sheep, and a ‘Saka’ dyed in bright colours. Players use their Assyk to knock out other Assyks from the field, and the focus is on the position of the bone. The community concerned comprises most of the population of Kazakhstan, including members of the Federation ‘Assyk Atu’ Game as well as the larger community of practitioners, mainly children aged between four and eighteen. The element is an outdoor activity that helps develop children’s analytical thinking and physical state, fostering friendship and social inclusiveness. It is also a good model for positive collaboration, uniting people regardless of their age, ethnic background or religious affiliation. It is widely practised at festive celebrations and gatherings, and the community plays a key role in safeguarding the practice, as well as in popularizing it among other ethnic groups in Kazakhstan, turning it into a national symbol of childhood. It is transmitted from older boys to younger ones through observation, as well as through radio and TV documentaries aimed at encouraging children to play Assyk and acquainting people with their cultural heritage.

Kazakhstan 2017

Mamagandal or 'manakai' is the process of carrying paddy sacks (“bandu”) using a buffalo to transfer the sacks from the seedling area to the paddy grain barn reserve (“tangkob”). This activity that has become a traditional game was introduced to highlight the originality of the daily activities of the KadazanDusun ethnic in Sabah during the harvesting season. This game displays culture and speed, perseverance and physical strength of the tribe in utilising the transport system in the past, in the muddy and puddle conditions of the paddy field.

National Intangible Cultural Heritage, Republic of Korea Archery is a cultural phenomenon occurring around the world. It has been continuously practiced in Korea from ancient times to the present. The Korean form of archery shows distinctive characteristics in the crafting of bows and arrows, physical skills in shooting arrows with a bow, and the mental preparations for archery. Records on archery can be found in materials from the Three Kingdoms period and later. These materials include government documents, personal collections of writings, and genre paintings. They play an important role in advancing research on the history of the martial arts. People in Korea still perform archery as a sport or pastime using bows and arrows made from mulberry wood, buffalo horn, and ox tendons to provide exceptional elasticity. Archery has long been established as a popular form of public physical activity nationwide. * As archery is not a skill or art relying on particular individuals or groups for its transmission, the designation of this element took place without recognizing particular holders or holder groups. This designation only applies to the type of archery practiced in a standing position (bosa 步射), the most popular form of archery in present-day Korea.

Ethnosport is a form of preserving the gaming heritage and is a system for restoring ethno-motor skills lost in urbanization. It is aimed at solving the problems of encouraging and developing traditional types of physical activity that form the basis of traditional games. Ethnosport activities form motor skills that only those who lead a traditional lifestyle possess. Based on this main position, ethnosport can be defined as an institutional form of a single socio-cultural space for organizations involved in the development of traditional types of physical activity. Types of ethnosport are formed according to ethnicity - for example, Russian ethnosport, Uzbek ethnosport, French ethnosport, etc. They represent the entire set of games and motorical activities that exist in a particular ethno-cultural environment. The certain types of traditional competitions is also could be named as ethnosport.