Masks are used by people to hide themselves while acting as others, and are also used to express something inside the wearer, perhaps a personality that they do not usually reveal or something related to spirituality and faith. The MassKara Festival and the Moryonan, representative festivals of the Philippines, are large-scale street events to celebrate the nation’s history and culture, and to gather local society together. The MassKara Festival, which features a parade full of colorful masks and costumes, reveals the joys and passions of Bacolod citizens. On the other hand, the Moryonan Lenten rites shows the cultural heritage of Marinduque inhabitants who creatively follow Catholic tradition.

The island nation of Sri Lanka was ravaged by a 26-year civil war (1983 to 2009) that was the result of ethnic tensions between the Buddhist Sinhalese majority and the Hindu Tamil minority. The conflict cost over 100,000 lives and displaced hundreds and thousands of civilians. On this ethic tension and conflict situation Aru Sri Art Theatre emerged with belief that tradition and culture are the tools to bridge the divide between estranged communities and usher in change in the society. They instill their creative energies into the heart of the repertory, producing ethnic harmony concerts and legendary dance dramas. The vision of the team is to develop theatre in such a way that traditional art forms can flourish alongside contemporary interpretations. The belief is that it is as imperative to carry age-old traditions into the new millennium as it is to provide a fertile ground for growth, change and harmony.

Based on the accumulated experience over the course of fifteen years since the adoption of the 2003 Convention, Southeast Asia is well known for its diverse and abundant intangible heritage. Many states in this region have already initiated ICH safeguarding plans with active participation of communities.\nHowever, a number of Member States are still having difficulties employing community‐based safeguarding plan and programs. In implementing the 2003 Convention, much attention should be paid to build capacity to support and safeguard a wider range of ICH Stakeholders, including communities, group, and individuals.\nTherefore, this session will provide an opportunity to share experiences and discuss on the roles the community should exercise in safeguarding ICH. In this session, we will discuss the following questions: (1) Do ICH communities, groups, individuals, and practitioners fully recognise the spirit and significance of the 2003 Convention? (2) Are they subsequently assigned to embody appropriate roles?

Culture. Is it still relevant in the twenty first century, the age of globalization? Can culture provide useful input in solving the problems of development, democracy, economy, environment, urban development, interfaith, and social development? Such questions on the role of culture have become targets of attention and debate among world leaders and experts today.

Co-orgarnized by ICHCAP and Hue Monuments Conservation Centre (HMCC), this year’s Asia-Pacific ICH NGO Conference was held in Hue, Vietnam under the theme of ICH NGOs towards Sustainable Development of Communities.

Samarkand, a UNESCO World Heritage site and one of the oldest urban centers, has long storied relationship with music. Archaeological findings, such as the 3,000-year-old flute discovered around the old city, tell us that music culture has ancient roots in Central Asia. Additional studies provide evidence that the ud, a medieval variant of a lute, was spread throughout the orient much earlier than it was in Europe. One of the biggest influences on the music culture of Samarkand was its unique position as a crossroad of the Great Silk Road, a situation that allowed the melding of musical traditions from throughout Asia. In support and recognition of its ancient traditions in music and its position as a crossroad, President Islam Karimov of the Republic of Uzbekistan initiated an international music festival called Sharq Taronalari (Melodies of the Orient).

Traditional music is a form of art capable of determining the survival of the safeguarding of tradition. This is related to the factor of increasing decline of people’s interest in the existence of tradition and increasing advancement of technology, which is considered a sign of modernity. It is as if technological advancement is considered one of the most important needs of the current age, which is then used as a yardstick to measure a person’s ability. Those who have not mastered technology are considered incapable of following the developments of the age, and thus the focus of society is more toward the development of technology. This will surely influence people’s interest in safeguarding the tradition, as the opinion arises that things related to tradition are considered obstacles toward developing technology itself. \n\nThus, technology and tradition are placed as being opposed to one another. On another side, the existence of tradition is often considered something old-fashioned, behind the times, and boring for the younger generation. Even arts practitioners and academics appear to be less interested in researching or doing treatment of new compositions so that the above tradition might become attractive to the younger generation. This article will not discuss all traditional music in Indonesia, but rather will focus on the matter of traditional music of the Dayak ethnic community as one of the original ethnic communities of Kalimantan island.

The joint inscription of Traditional Korean wrestling (Ssiruem/Ssirum) of 2018 was the first-ever and the only joint inscription on the Representative List of the Intangible Cultural Heritage (ICH) of Humanity between the Republic of Korea and the Democratic People’s Republic of Korea. This inscription was decided by the Intergovernmental Committee for the Safeguarding of ICH on an exceptional basis. It demonstrated “the extraordinary strength of cultural heritage for a vehicle of peace and dialogue.” The course of the joint inscription was neither smooth nor ordinary. The nominations were submitted and evaluated separately and submitted initially to different cycles. However, the apparent characteristics of a shared heritage were included in both nominations, leading to the joint inscription.

First, allow me to express my thanks and honour for being invited to make this keynote speech. This is the second time I have come to Korea at ICHCAP’s kind invitation. My contact with colleagues from this and other countries in the AsiaPacific Region has left me feeling more an ally than a mere sympathizer of their work. We live in an era of globalization, not only of the economy, information and communication, but also of solidarity towards building a better world for ourselves and for future generations. I hope this meeting will be a landmark in our joint efforts to make our contributions to the cultural communities with which we presently work and our role as advisors to the Intergovernmental Committee more effective, in terms of our joint mission of safeguarding intangible cultural heritage. Huge geographical distances and cultural differences separate our countries, a fact that is immediately evident in the linguistic diversity present in this room. Use of the English language facilitates our communication and, in addition, we can understand each other thanks to the efficient collaboration of the interpreters, even though we are so very much aware of how much subtlety is inevitably lost in translation. My thanks, therefore, to our backstage partners.

This publication contains papers from the 2021 World Intangible Cultural Heritage Forum held online for three days, from September 29 to October 1, 2021. The event was hosted by the National Intangible Heritage Center and organized by ICHCAP.\n\nThe forum was held under the theme of “Rediscovering Intangible Cultural Heritage in the Era of Convergence and Creativity” to re-examine the creative value of intangible cultural heritage and present the possibilities by examining examples of innovation and value creation through intangible cultural heritage.

This paper deals with traditional boat building in our country Traditional boat building refers to boats and other watercraft mostly using wood and other locally-available raw materials in our archipelago. The fabrication and construction methods as well as their operation draw largely from long term indigenous experience in traversing the inland seas in Southeast Asia, the South China Sea (West Philippine Sea) and the vaster Pacific and Indian Oceans. Boat building technology is part of the broader Malayo-Polynesian culture. The major components of this broad culture include the use of Austronesian languages, bilateral family structure, mutually-supportive clans and kinship groups that include maternal and patriarchal affines led by the most able chief. Most important feature of Malayo-Polynesian culture is boat building and sea faring that enabled them to disperse by 1,500 BCE from the core area in Southeast China, Taiwan, Malaya, Indonesia and the Philippines as far as the Madagascar to the west, east to Pacific Island Groups across the Pacific up to the offshore islands of Argentina in South America.

During a UNESCO Bangkok Office Facebook Live presentation on 15 October 2022, twenty-five youth from different villages in Luang Prabang Province, Lao PDR, presented five prototype designs of simple, cost-effective, and practical solutions for challenges faced by those who practice various kinds of living heritage in Lao and wish to transmit their knowledge and skills to a new generation.