Joroon Joroo depicts couples dancing while riding on horses strolling at a leisurely pace. This dance originates from the Mongolian folk dance Bii Biyelgee. Bii Biyelgee is a dance arising from the nomadic lifestyle, and was traditionally performed in a small confined space within the ger, next to the stove. The choregraphy is primarily performed using the chest, shoulders, head and wrists, to avoid raising dust indoors. The legs are in a half-sitting position or crossed, only acting to support the torso. It is characterized by the raising of the arms and shaking of the shoulders. It is primarily accompanied by the ekil (violin-like traditional instrument) and the choreography is relatively short in length.\n\nThe various ethnic groups of Mongolia each perform their own unique and creative form of Biyelgee, which all go by different names. As Biyelgee is not just a dance but a form of pantomime which involves wit, emotions and expressions, it requires a high level of technical expertise and patience to master. Biyelgee plays an important role in the Mongolian society composed of a wide range of communities, as a cultural asset reflecting the customs and lifestyles of Mongolian nomads, and a common ground connecting the various ethnic communities. The viability of Biyelgee had been under threat in the recent past, due to a continued decline in the number of transmitters and performing communities, the numbers of trainees and transmitters have been showing stable growth with safeguarding efforts by the UNESCO and the Mongolian government.\n\nCharacteristics:\n∙A branch of Biyelgee dance which uses horses as a motif\n∙Biyelgee was inscribed on the List of Intangible Cultural Heritage in Need of Urgent Safeguarding in 2009\n\nperformed by Mongolian National Song and Dance Academic Ensemble\ndirected by Tseden-Ish Altangerel\nchoreographed by Davaakhuu Altangerel

Joroon Joroo depicts couples dancing while riding on horses strolling at a leisurely pace. This dance originates from the Mongolian folk dance Bii Biyelgee. Bii Biyelgee is a dance arising from the nomadic lifestyle, and was traditionally performed in a small confined space within the ger, next to the stove. The choregraphy is primarily performed using the chest, shoulders, head and wrists, to avoid raising dust indoors. The legs are in a half-sitting position or crossed, only acting to support the torso. It is characterized by the raising of the arms and shaking of the shoulders. It is primarily accompanied by the ekil (violin-like traditional instrument) and the choreography is relatively short in length.\n\nThe various ethnic groups of Mongolia each perform their own unique and creative form of Biyelgee, which all go by different names. As Biyelgee is not just a dance but a form of pantomime which involves wit, emotions and expressions, it requires a high level of technical expertise and patience to master. Biyelgee plays an important role in the Mongolian society composed of a wide range of communities, as a cultural asset reflecting the customs and lifestyles of Mongolian nomads, and a common ground connecting the various ethnic communities. The viability of Biyelgee had been under threat in the recent past, due to a continued decline in the number of transmitters and performing communities, the numbers of trainees and transmitters have been showing stable growth with safeguarding efforts by the UNESCO and the Mongolian government.\n\nCharacteristics:\n∙A branch of Biyelgee dance which uses horses as a motif\n∙Biyelgee was inscribed on the List of Intangible Cultural Heritage in Need of Urgent Safeguarding in 2009\n\nperformed by Mongolian National Song and Dance Academic Ensemble\ndirected by Tseden-Ish Altangerel\nchoreographed by Davaakhuu Altangerel

Joroon Joroo depicts couples dancing while riding on horses strolling at a leisurely pace. This dance originates from the Mongolian folk dance Bii Biyelgee. Bii Biyelgee is a dance arising from the nomadic lifestyle, and was traditionally performed in a small confined space within the ger, next to the stove. The choregraphy is primarily performed using the chest, shoulders, head and wrists, to avoid raising dust indoors. The legs are in a half-sitting position or crossed, only acting to support the torso. It is characterized by the raising of the arms and shaking of the shoulders. It is primarily accompanied by the ekil (violin-like traditional instrument) and the choreography is relatively short in length.\n\nThe various ethnic groups of Mongolia each perform their own unique and creative form of Biyelgee, which all go by different names. As Biyelgee is not just a dance but a form of pantomime which involves wit, emotions and expressions, it requires a high level of technical expertise and patience to master. Biyelgee plays an important role in the Mongolian society composed of a wide range of communities, as a cultural asset reflecting the customs and lifestyles of Mongolian nomads, and a common ground connecting the various ethnic communities. The viability of Biyelgee had been under threat in the recent past, due to a continued decline in the number of transmitters and performing communities, the numbers of trainees and transmitters have been showing stable growth with safeguarding efforts by the UNESCO and the Mongolian government.\n\nCharacteristics:\n∙A branch of Biyelgee dance which uses horses as a motif\n∙Biyelgee was inscribed on the List of Intangible Cultural Heritage in Need of Urgent Safeguarding in 2009\n\nperformed by Mongolian National Song and Dance Academic Ensemble\ndirected by Tseden-Ish Altangerel\nchoreographed by Davaakhuu Altangerel

Joroon Joroo depicts couples dancing while riding on horses strolling at a leisurely pace. This dance originates from the Mongolian folk dance Bii Biyelgee. Bii Biyelgee is a dance arising from the nomadic lifestyle, and was traditionally performed in a small confined space within the ger, next to the stove. The choregraphy is primarily performed using the chest, shoulders, head and wrists, to avoid raising dust indoors. The legs are in a half-sitting position or crossed, only acting to support the torso. It is characterized by the raising of the arms and shaking of the shoulders. It is primarily accompanied by the ekil (violin-like traditional instrument) and the choreography is relatively short in length.\n\nThe various ethnic groups of Mongolia each perform their own unique and creative form of Biyelgee, which all go by different names. As Biyelgee is not just a dance but a form of pantomime which involves wit, emotions and expressions, it requires a high level of technical expertise and patience to master. Biyelgee plays an important role in the Mongolian society composed of a wide range of communities, as a cultural asset reflecting the customs and lifestyles of Mongolian nomads, and a common ground connecting the various ethnic communities. The viability of Biyelgee had been under threat in the recent past, due to a continued decline in the number of transmitters and performing communities, the numbers of trainees and transmitters have been showing stable growth with safeguarding efforts by the UNESCO and the Mongolian government.\n\nCharacteristics:\n∙A branch of Biyelgee dance which uses horses as a motif\n∙Biyelgee was inscribed on the List of Intangible Cultural Heritage in Need of Urgent Safeguarding in 2009\n\nperformed by Mongolian National Song and Dance Academic Ensemble\ndirected by Tseden-Ish Altangerel\nchoreographed by Davaakhuu Altangerel

Joroon Joroo depicts couples dancing while riding on horses strolling at a leisurely pace. This dance originates from the Mongolian folk dance Bii Biyelgee. Bii Biyelgee is a dance arising from the nomadic lifestyle, and was traditionally performed in a small confined space within the ger, next to the stove. The choregraphy is primarily performed using the chest, shoulders, head and wrists, to avoid raising dust indoors. The legs are in a half-sitting position or crossed, only acting to support the torso. It is characterized by the raising of the arms and shaking of the shoulders. It is primarily accompanied by the ekil (violin-like traditional instrument) and the choreography is relatively short in length.\n\nThe various ethnic groups of Mongolia each perform their own unique and creative form of Biyelgee, which all go by different names. As Biyelgee is not just a dance but a form of pantomime which involves wit, emotions and expressions, it requires a high level of technical expertise and patience to master. Biyelgee plays an important role in the Mongolian society composed of a wide range of communities, as a cultural asset reflecting the customs and lifestyles of Mongolian nomads, and a common ground connecting the various ethnic communities. The viability of Biyelgee had been under threat in the recent past, due to a continued decline in the number of transmitters and performing communities, the numbers of trainees and transmitters have been showing stable growth with safeguarding efforts by the UNESCO and the Mongolian government.\n\nCharacteristics:\n∙A branch of Biyelgee dance which uses horses as a motif\n∙Biyelgee was inscribed on the List of Intangible Cultural Heritage in Need of Urgent Safeguarding in 2009\n\nperformed by Mongolian National Song and Dance Academic Ensemble\ndirected by Tseden-Ish Altangerel\nchoreographed by Davaakhuu Altangerel

Jimzo is a traditional art of forming religious images. Jim means "clay" and Zo means "art", literally "clay art". In Bhutan, it can be traced back to the 7th century, to the time of Tibetan King Songtsen Gampo (569–649?), who is believed to have built 108 Lhakhangs (temples), under which the pioneering Buddhist temples such as Kichu and Jampa Lhakhangs were built. Various clay paintings from different centuries, beginning with the time of Guru Rinpoche, attest to the existence of clay art in Bhutan much earlier. In the time of Terton Pema Lingpa (1450-1521), this art became popular. Towards the end of the 17th century, the art was codified and included by the fourth Desi (temporary ruler) Gyalse Tenzin Rabgye (1638–1696), as one of the thirteen arts and crafts of Bhutan. \n\nLater, at the time of Zhabdrung Ngawang Namgyal (1594-1651) in the 17th century, a very skilled sculptor named Trulku Dzing was invited to Bhutan. Trulku Dzing erected numerous clay figures in Punakha and Wangduephodrang Dzong. After his death, the tradition was passed on to Trulku Sanga Gyaltshen, the second Trulku of the Neyphug Thegchen Choling Gonpa, also known as Heyphug Thegchen Tsemo Gonpa (monastery) in Shaba Gewog (block) under Paro Dzongkhag (district). Trulku was known for his skill in sculpting and had many followers. This skill was passed on to successive Neyphug Trulkus (successive incarnations) and later passed on to younger generations of sculptors by Gomchen Phurje, an experienced sculptor from Neyphu. Thus, the art of clay sculpting was highly valued by Neyphu and sought after by many. \n\nAp (senior citizen) Gyeltshen (82) from Neyphug village in Paro is a popular clay sculptor. He learned this art at the age of fifteen from an experienced sculptor named Dago. Dago had learned this skill from an accomplished master named Phurje. Ap Gyeltshen passed on this skill to his son Tshewang Penjor (38), who now helps his father with the sculpting work. They have offered their skills at Bumthang Kuje Lhakhang and Paro Taksang by making clay statues. According to Tshewang, he and his father have worked for fifty Lhakhangs. They not only offer these services to Lhakhangs and Goendeys, but also accept many private commissions for various Buddhist images. Ap Gyeltshen has also traveled to other countries at the invitation of foreigners to share his skills. He has students both from home and abroad. The sculptures of Ap Gyeltshen and his son are known for their quality and grace. His works are based on the iconographic principles of Buddhist art.

The nomination "Margilan Crafts Development Centre, safeguarding of Atlas and Adras making traditional technologies" has been selected as a programme project and activities best reflecting the principles and objectives of the Convention in 2017. Margilan Crafts Development Centre was established to preserve the disappearance of artisan schools and transmit the tradition of adras and atlas making, at the newly restored — Sayyid Ahmad Huja Medressah in Margilan in 2007. The Following masters represent the Margilan Crafts Development Centre: Rasuljon Mirzaakhmedov and Rakhimjon Mirzaakhmedov (both represent 9th generation of craftsmen), Alisher Akhmadaliev and Makhmudjon Tursunov (both represent 3rd generation of craftsmen), Sherzodjon Goziyev (2nd generation of craftsmen).The Centre is aimed at teaching the handicrafts (the arts of silk and wool carpets weaving, ikat weaving, block printing and embroidery) and revival of traditions of individual masters and their workshops.Master of the Center contributed to revitalization of different aspects of ancient ikat making and natural dyeing as well as other textile schools. Among them it is possible to mention the old design of Bukhara silk-velvet ikat “A’lo Bakhmal”, for which Mr. Rasuljon Mirzaakhmedov was awarded UNESCO’s “A Seal of Excellence” (2005).

The nomination "Margilan Crafts Development Centre, safeguarding of Atlas and Adras making traditional technologies" has been selected as a programme project and activities best reflecting the principles and objectives of the Convention in 2017. Margilan Crafts Development Centre was established to preserve the disappearance of artisan schools and transmit the tradition of adras and atlas making, at the newly restored — Sayyid Ahmad Huja Medressah in Margilan in 2007. The Following masters represent the Margilan Crafts Development Centre: Rasuljon Mirzaakhmedov and Rakhimjon Mirzaakhmedov (both represent 9th generation of craftsmen), Alisher Akhmadaliev and Makhmudjon Tursunov (both represent 3rd generation of craftsmen), Sherzodjon Goziyev (2nd generation of craftsmen).The Centre is aimed at teaching the handicrafts (the arts of silk and wool carpets weaving, ikat weaving, block printing and embroidery) and revival of traditions of individual masters and their workshops.Master of the Center contributed to revitalization of different aspects of ancient ikat making and natural dyeing as well as other textile schools. Among them it is possible to mention the old design of Bukhara silk-velvet ikat “A’lo Bakhmal”, for which Mr. Rasuljon Mirzaakhmedov was awarded UNESCO’s “A Seal of Excellence” (2005).

The nomination "Margilan Crafts Development Centre, safeguarding of Atlas and Adras making traditional technologies" has been selected as a programme project and activities best reflecting the principles and objectives of the Convention in 2017. Margilan Crafts Development Centre was established to preserve the disappearance of artisan schools and transmit the tradition of adras and atlas making, at the newly restored — Sayyid Ahmad Huja Medressah in Margilan in 2007. The Following masters represent the Margilan Crafts Development Centre: Rasuljon Mirzaakhmedov and Rakhimjon Mirzaakhmedov (both represent 9th generation of craftsmen), Alisher Akhmadaliev and Makhmudjon Tursunov (both represent 3rd generation of craftsmen), Sherzodjon Goziyev (2nd generation of craftsmen).The Centre is aimed at teaching the handicrafts (the arts of silk and wool carpets weaving, ikat weaving, block printing and embroidery) and revival of traditions of individual masters and their workshops.Master of the Center contributed to revitalization of different aspects of ancient ikat making and natural dyeing as well as other textile schools. Among them it is possible to mention the old design of Bukhara silk-velvet ikat “A’lo Bakhmal”, for which Mr. Rasuljon Mirzaakhmedov was awarded UNESCO’s “A Seal of Excellence” (2005).

The nomination "Margilan Crafts Development Centre, safeguarding of Atlas and Adras making traditional technologies" has been selected as a programme project and activities best reflecting the principles and objectives of the Convention in 2017. Margilan Crafts Development Centre was established to preserve the disappearance of artisan schools and transmit the tradition of adras and atlas making, at the newly restored — Sayyid Ahmad Huja Medressah in Margilan in 2007. The Following masters represent the Margilan Crafts Development Centre: Rasuljon Mirzaakhmedov and Rakhimjon Mirzaakhmedov (both represent 9th generation of craftsmen), Alisher Akhmadaliev and Makhmudjon Tursunov (both represent 3rd generation of craftsmen), Sherzodjon Goziyev (2nd generation of craftsmen).The Centre is aimed at teaching the handicrafts (the arts of silk and wool carpets weaving, ikat weaving, block printing and embroidery) and revival of traditions of individual masters and their workshops.Master of the Center contributed to revitalization of different aspects of ancient ikat making and natural dyeing as well as other textile schools. Among them it is possible to mention the old design of Bukhara silk-velvet ikat “A’lo Bakhmal”, for which Mr. Rasuljon Mirzaakhmedov was awarded UNESCO’s “A Seal of Excellence” (2005).

The nomination "Margilan Crafts Development Centre, safeguarding of Atlas and Adras making traditional technologies" has been selected as a programme project and activities best reflecting the principles and objectives of the Convention in 2017. Margilan Crafts Development Centre was established to preserve the disappearance of artisan schools and transmit the tradition of adras and atlas making, at the newly restored — Sayyid Ahmad Huja Medressah in Margilan in 2007. The Following masters represent the Margilan Crafts Development Centre: Rasuljon Mirzaakhmedov and Rakhimjon Mirzaakhmedov (both represent 9th generation of craftsmen), Alisher Akhmadaliev and Makhmudjon Tursunov (both represent 3rd generation of craftsmen), Sherzodjon Goziyev (2nd generation of craftsmen).The Centre is aimed at teaching the handicrafts (the arts of silk and wool carpets weaving, ikat weaving, block printing and embroidery) and revival of traditions of individual masters and their workshops.Master of the Center contributed to revitalization of different aspects of ancient ikat making and natural dyeing as well as other textile schools. Among them it is possible to mention the old design of Bukhara silk-velvet ikat “A’lo Bakhmal”, for which Mr. Rasuljon Mirzaakhmedov was awarded UNESCO’s “A Seal of Excellence” (2005).

The nomination "Margilan Crafts Development Centre, safeguarding of Atlas and Adras making traditional technologies" has been selected as a programme project and activities best reflecting the principles and objectives of the Convention in 2017. Margilan Crafts Development Centre was established to preserve the disappearance of artisan schools and transmit the tradition of adras and atlas making, at the newly restored — Sayyid Ahmad Huja Medressah in Margilan in 2007. The Following masters represent the Margilan Crafts Development Centre: Rasuljon Mirzaakhmedov and Rakhimjon Mirzaakhmedov (both represent 9th generation of craftsmen), Alisher Akhmadaliev and Makhmudjon Tursunov (both represent 3rd generation of craftsmen), Sherzodjon Goziyev (2nd generation of craftsmen).The Centre is aimed at teaching the handicrafts (the arts of silk and wool carpets weaving, ikat weaving, block printing and embroidery) and revival of traditions of individual masters and their workshops.Master of the Center contributed to revitalization of different aspects of ancient ikat making and natural dyeing as well as other textile schools. Among them it is possible to mention the old design of Bukhara silk-velvet ikat “A’lo Bakhmal”, for which Mr. Rasuljon Mirzaakhmedov was awarded UNESCO’s “A Seal of Excellence” (2005).