The Hüsn-i hat is the art of writing with Islamic letters of Arabic origin by using reed pen and soot ink in a measured and proportional manner while taking into consideration of the aesthetic values. A special paper glazed with organic substances (aharlı kağıt), reed pen (kamış kalem), pen-knives, a special slab for trimming the reed pen (makta), inkwell (hokka) and pen case (divit) are the most used tools in its practice traditionally. The Hüsn-i hat is written on special paper, leather or other writing materials and it may also be applied on the surfaces of stone, marble, glass, wood, etc. by using specific techniques. Holding the reed pen and its directions on the paper by the hattat ensures the perfection and compound of letters. There are different styles of writing which have been evolved over centuries: Thuluth, jali, naskh, muhaqqaq, raykhāni, tawqi, riqā’, kufic, ta’liq, nasta’liq, siyaqat, diwani, riq’a, gubari are among the commonly preferred styles. These writing styles, using the tools and traditional craftsmanship related to the element have been transmitted through master-apprentice relation from generation to generation. The Quran, hadiths (statements of the Prophet Muhammad), Turkish laconic and poetical couplets are written with hüsn-i hat. Therefore, hattats have applied Sufistic rituals while writing hüsn-i hat. Apart from the sacred and literal works, the element also practised in state correspondences such as imperial edicts, warrants and religious and public buildings in Seljuk and Ottoman period. Today, the element is still practised in sacred and literal works and religious buildings in Turkey.

Turkey 2021

Kyrgyz people usually fermented dairy products. It can explained by the fact that fermented dairy products was the best way to preserve and consume milk. Main fermented cow dairy products are: ‘airan’ -yoghurt like product, which is fermented 5-6 hours; ‘suzmo’ which is prepared by adding some salt into airan. Suzmo also serves as a main ingredient for other dairy product such as ‘kurut’ (dried balls, made out of suzmo). Kurut used to be a snack in almost every household and has various types as ‘chii kurut’ or ‘mai kurut’. ‘Ezhigey’ is also one of the popular dairy products, which is particularly a cheese, made of sheep milk. Melted butter is prepared by boiling "kaymak" (fatty sour cream)

Khonuma is prepared similar to mantu dish with pasta, grind meat, and onion steaming in the special pot for cooking mantu.

The nomination consists of 17 traditional skills and techniques indispensable for conserving and transmitting wooden architecture in Japan. These skills and techniques are practiced by craftspersons who transmit them from generation to generation. The vast knowledge regarding wood and other natural materials that these craftspersons possess comes from Japan’s natural environment. Roughly 70% of Japan is forested. Therefore, wood and natural materials have been part of their lives since ancient times; they have made tools for daily use and built houses and other structures out of wood. They also acquired knowledge to restore these wooden structures, which begin decaying from the moment they are built because most of Japan has a hot and humid climate. Under these environmental conditions, it is not only the techniques for building new structures but also those for restoring existing ones that have played crucial roles in life with wooden structures. The damaged parts must be repaired every few years or decades. These skills and techniques require not only fine manual work, but also the knowledge about raw materials necessary for conservation and restoration. Many historic wooden structures that have been conserved and recreated by these traditional skills and techniques continue to provide cultural symbols for present-day Japanese. For example, the oldest surviving wooden structure in the world, Horyu-ji temple (built in the early 7th century), is still visited by many. Such wooden cultural heritage, including their interior parts, has been a cultural and spiritual basis of the Japanese people.

Japan 2020

Songket is a traditional Malaysian handwoven fabric. It is woven on two-pedal floor looms by the Malay women In Malay Peninsula (West Malaysia) and in Sarawak (East Malaysia). The term Songket is derived from the technique employed to make it: inserting gold or silver thread in between the weft and warp threads. Songket is woven using the Malay weaving loom called 'kek'. Songket is woven as the supplementary weft method, a decorative weaving technique in which extra threads "float" across a colourful woven ground to create ornamental effect. The delicate piece of Songket is the result of many months of skilled handloom weaving by expert craftsmen who learn the art from their ancestors. The identity is traced by its design patterns that use geometry and elements of nature such as flowers, birds and insects. The motifs of tampuk manggis (mangosteen calyx), tampuk kesemak (persimmon), bunga pecah lapan (eight-petal flower), bunga bintang (star-patterned flower), pucuk rebung (bamboo shoots) and awan larat (trailing clouds) are among the most frequently used. These traditional patterns continue to be used, especially in aspects of separation and placing the various parts of the cloth such as the centerfield, main panel and end borders. Unlike the old days, Songket is only worn by royalty and their families. But todays, it is mostly worn as traditional Malay ceremonial costumes during royal installations, wedding, birth, Malay festive occasions and formal state functions.

Malaysia 2021

Chinese calligraphy is an artistic practice that, while fulfilling the practical function of information exchange through writing Chinese characters with brushes, ink, and paper as the main tools and materials, conveys human contemplation of nature, society and life and thus reflects the unique character, spirit, temperament, interest, and philosophy of the Chinese people through special graphic symbols and writing rhythms. Along with the appearance and evolution of Chinese characters, Chinese calligraphy has developed for more than 3,000 years and become a symbol of Chinese culture. In its development, calligraphy has developed a complete set of theories and skills. The art has enjoyed orderly propagation and continuous development through personal instruction and documented records, and presented distinct features in correspondence the change of time and alteration of tools and materials. Chinese history has produced a large number of prestigious calligraphers, such as Wang Xizhi (303-361 A.D.), Yan Zhenqing (709-785 A.D.), and Su Shi (1037-1101 A.D.).

China 2009

Integrating singing, reciting, dancing and martial arts performing, Peking Opera is a comprehensive performing art of traditional opera. In mid 19th Century, having incorporated elements of various opera forms from both northern and southern China, Peking Opera came into being. It was first created by civilians. Its development was then greatly promoted by the royal family, and reached its peak in the capital city of Beijing. Peking Opera is the most widespread and influential among over 300 opera forms in China. Hence it is also called the “National Opera”. Beijing dialect is used in the singing and reciting of Peking Opera where rhyme is of great importance. There is also a strict set of rules and forms of libretto composition. Peking Opera is based on Xipi tune and Erhuang tune. Xipi tune is applied to express passion, joy and ecstasy, whereas Erhuang tune is used to depict sadness and grief. Music (singing) plays a key role in setting the pace of the show, creating a proper atmosphere, shaping the characters, and smoothing the progress of the story. Traditional musical instruments are used in Peking Opera shows, where the drummer plays the role of a conductor and the “Jinghu” player acts as the first violinist in an orchestra. Strings and pipes, such as Jinghu, Yueqin and Sanxian, are known for their tender and melodious sounds, which are called “Wen Yue”, or civilian music. Whereas percussions including Bangu and Daluo make brisk and powerful beats, which are called “Wu Yue”, or military music. Singing and dancing are equally important to the performance of Peking Opera, which is characterized by its formularized and symbolic style. Performers have to follow the established format of movements of hands, eyes, body, and feet. Peking Opera only requires simple stage settings and props, following the principle of abstract presentation of big items (for example houses and walls are not necessary on stage) and specific presentation of small items (tables, chairs, cups and saucers, for instance, are used as props on stage). The exquisite and skilful acting of the performers can also help to unfold a virtual yet vivid stage setting to the audience. The costume and headdress in Peking Opera are flamboyant. The facial make-up is exaggerative and delicate. The lively opera face shows the character’s personality and social identity with concise symbols, colours and patterns, expressing the traditional Chinese aesthetic ideals. The storylines of Peking Opera originate from history, anecdotes and folk legends. About 100 of more than 3,000 Peking Opera shows are still being performed frequently today, such as “The Twin Bliss of Dragon and Phoenix”, “The Tipsy Imperial Concubine”, and “The Orphan of Zhao”. Over the process of its transmission, over 30 schools of Peking Opera with different singing characteristics have been gradually developed. The most famous schools include the Mei School (founded by Mei Lanfang) and the Tan School (created by Tan Xinpei). The Mei School, a performance system named after Mei Lanfang, is regarded as a representative of China’s opera performance systems, and one of the three major opera performance systems of the world. Nowadays, it is mostly the practitioners of professional and amateur troupes who shoulder the mission of passing down Peking Opera. Beijing Peking Opera House, Tianjin Peking Opera House, and Shanghai Peking Opera House play the most significant role in the transmission and development of Peking Opera. Prestigious Peking Opera artists, such as Wang Jinlu, Tan Yuanshou, Mei Baojiu, Li Changchun, Zhao Baoxiu, not only inherit their respective schools in a creative way, but also shoulder the responsibility of training performers of a younger generation. The traditional performing art of Peking Opera is still well received by the public. In Beijing alone it attracts over one million audiences every year. Some Peking Opera fans can not only appreciate it, but also practice it. They are also making a special contribution to the survival and development of Peking Opera. Opera towers and guild halls dedicated to staging Peking Opera shows, such as Huguang Guild Hall in Beijing and Tianchan Yifu Stage in Shanghai, are important cultural venues for relative communities and their “spiritual wonderland”. The major mode of transmission of Peking Opera is to “conduct oral teaching and inspire true understanding of the trainee”. In the past, the master of an opera troupe applied such a method to train his disciples. Even today, this mode is still being extensively used in opera trainings. As an inheritor and practitioner, each Peking Opera performer has to go through a series of rigorous and systematic training at a young age. A trainee will gradually master basic skills including reciting, singing, dancing, and martial arts performing through taking oral instructions from the master, and observing the master’s behaviour. A performing artist of Peking Opera will need to constantly improve his or her artistic attainments through a long-term practice, so as to enrich and solidify the heritage. The representative bearers of Peking Opera typically have mastery of various forms of traditional Chinese culture, such as calligraphy and history, and they are very respected by the public. Peking Opera is unique in its perfect, romantic and abstract way of performing. It is the practitioners’ special expression of their feelings and aesthetic ideals. It is also an important symbol of Chinese cultural identity.

China 2010

Folk tuned melodies (kuu) of different sizes are classical musical heritage of the Kyrgyz, which are performed on national musical instruments. Each of them is exceptional and unique in its own way. The main musical instrument used in solo performance of kuu is a three-stringed plucked instrument – komuz. Well-known folk tuned melodies as Kambarkan, Botoi, Kerbez, Tolgoo and Kairyk have become the basis for emergence of separate genres of kuu and have had their own impact on development of the Kyrgyz instrumental music as a whole. Performance of each kuu is distinguished by the diversity of methods of artistic expressiveness and playing technique. Kuu are divided into program and non- program musical pieces. The bases of program folk tunes are folk life, epical, and historical plots, historical geneses of which are presented before each kuu performance. Non-program kuu reflect certain life circumstances and have their own titles. They reflect deep human experiences about the meaning of life, images of the human. In general, kuu have laid the foundations for development of the Kyrgyz instrumental music. The Kyrgyz instrumental music performed by folklore groups is very popular now. No cultural event is organized without it today, whether it is a festive or a national event. Depending on the complexity of compositions, sounds of typical musical instruments of the Kyrgyz such as komuz, kyl kiyak, temir komuz, chopo-choor, dobulbas and sybyzgy are present in the instrumental music. National musical instruments of the Kyrgyz can be functionally divided into instruments bearing artistic and esthetic function, instruments bearing application purpose, and the ritual ones that combine the first two features. Along with concert and orchestral practice, some instruments of applied and ritual character continue to be used in ceremonial songs up today.

Type of traditional embroidery which was widely spread in applied design art of Uzbekistan, Gold embroidery was revived at the middle of XXth Century. It's formation goes back to ancient history. At the end of the XIX – beginning of the ХХ century especially Bukhara was the center of crafts associated with gold embroidery. Notably, at that time gold embroidery was mostly dealt by men. But in some cases, when there were more orders than expected, women (who were close relatives of gold embroiderers) could act in the role of assistants. Bukhara gold embroiderers applied several methods of embroidering. These were: 1) "zardozi-zamindozi" – solid embroidering of the background with gold threads 2) "zardozi-guldozi" – embroidering based on design (image), which is cut out from paper 3) "zardozi-guldozi-zamindozi" – a combined method of embroidering, which unites the above-mentioned two methods 4) "zardozi-berishimdozi" –combined embroidering 5) "zardozi-pulakchadozi" –gold embroidering with spangles. Ornamentation in gold embroidery was predominantly of vegetative nature. Geometric patterns were used less often. Main motifs were rosettes, palmettes, bushes, trees, branches, flowerpots with flowers, almonds, pomegranates, cherries and grapes. Usage of certain vegetative motifs, for example, of "guli-chinni" (chrysanthemum), "guli-qashqari" (Kashgar flower), testify to the fact that pictures of Chinese porcelain (since ancient times it was imported to Central Asia and was popular among elites of Bukhara in the XIX – beginning of the XX century), were borrowed and adapted by Bukhara gold embroiderers.

Ganchkarlik (plastering and carving special alabaster – ganch) is one of the most ancient types of architectural-decorative arts of Uzbekistan. In the ХХ century its main centers were located in Khiva, Bukhara, Tashkent, Samarkand, Andijan, Namangan and Qoqand. Ganch carving art is indivisibly connected with architectural art than other types of applied folk art. From time immemorial, it has been used for decorating palaces, madrasahs, mosques and houses. The technique of creating a pattern on ganch surface is labor-intensive one. First, on the raw surface draft picture of the future ornamental pattern is drawn. Then, relief pattern is cut along the outline, while the background is deepened and salient parts of the pattern are finished. Also, special skill requires the work on relief pattern, because the effect of perception of the whole carved panel depends on it. As a matter of fact, Uzbek masters have developed many techniques of finishing relief patterns, which make carved panels look more dynamic, their salient and deepened parts more expressive thanks to the effect of light and shade.

Calligraphy is one of the branches of fine art, it is also often called the art of beautiful writing. Calligraphers of Central Asia actively developed their craft and thus brought it to the level of art. There were even separate schools of calligraphy: Tashkent, Kokand, Khorezm, Samarkand and Bukhara. Each school had its own distinctive features, and experts could easily determine who wrote this or that inscription. Various styles of Arabic writing began to be used in architecture, carving and painting on ganch and wood. She was even present in the design of household utensils, clothing and other types of artistic creation. Among the most common writing styles are naskh, raikhani, rivo, suls, kufic and others.

Skills of using stones in the construction of walls and buildings. A kind of decoration of buildings.