"Traditions of telling humorous and satirical stories about Khoja Nasriddin - a folklore character of the peoples of the Muslim East. \nKhoja Nasreddin is a collective image devoid of spatial and temporal boundaries. He is a connecting link in a chain of cultural phenomena that are far from each other; in the end, he constitutes a single cultural layer. The first appearance of anecdotes about Khoja Nasreddin dates back to the 10th century.\nThe literary character of Nasruddin is eclectic and combines in himself the image of a sage and a simpleton at the same time, an internally contradictory image of an antihero, a vagabond, a freethinker, a rebel, a fool, a holy fool, a sly man, a rogue and even a cynical philosopher, a subtle scientist-theologian and a Sufi. He makes fun of human vices, misers, bigots, hypocrites, bribe judges, etc."\n

Under UNESCO Living Human Treasures Program, the project ‘Introducing UNESCO Living Human Treasures System in Mongolia’ has been successfully implemented in order to realize efforts in safeguarding intangible cultural heritage in Mongolia.\nThe main objective of this project aims to introduce and implement UNESCO Living Human Treasures System in Mongolia and so protect, maintain and encourage intangible cultural heritage and bearers in Mongolia within implementation efforts of the 2003 Convention.\n\nThe following activities have been defined and planned to implement within the project implementation work:\n\n1. Review and analyze previous research study materials, data information and field survey findings on intangible cultural heritage and its bearers in Mongolia, and make general overviews upon current situations of intangible cultural heritage\n2. Develop recommendations on designing a relevant legal framework for implementing UNESCO Living Human Treasures program in Mongolia and submit them to responsible governmental institutions for further approval and actions\n3. Organize exchange tours of expert teams implementing the project in South Korea and Mongolia and so share viewpoints and experiences in safeguarding and maintaining intangible cultural heritage in reality\n4. Appoint and send field research teams to some areas of Mongolia, namely some Western and Mongolian regional aimags in order to identify, survey, determine and document locations and distributions of certain bearers of intangible cultural heritage\n5. Develop draft proposals of ‘List of types and forms of Intangible Cultural Heritage in Mongolia’, ‘The List of Intangible Cultural Heritage in Need of Urgent Safeguarding’, ‘The Representative List of the Intangible Cultural Heritage of Mongolia’ and submit them to MECS\n6. Design an initial draft of reference manuals of intangible cultural heritage in Mongolia based on results and findings of all above reviews and research analysis. During the joint seminar meetings held on 12-13 December, 2008 the Mongolian and Korean expert teams withdrew general feedback upon ongoing implementation processes of the project and shared comments on achievements of project goals and objectives, in addition to defining some specific areas of further activities. It definitely contributed considerable inputs in efforts introducing ‘Living Human Treasures’ Program and thus safeguarding intangible cultural heritage in Mongolia

Under UNESCO Living Human Treasures Program, the project ‘Introducing UNESCO Living Human Treasures System in Mongolia’ has been successfully implemented in order to realize efforts in safeguarding intangible cultural heritage in Mongolia.\nThe main objective of this project aims to introduce and implement UNESCO Living Human Treasures System in Mongolia and so protect, maintain and encourage intangible cultural heritage and bearers in Mongolia within implementation efforts of the 2003 Convention.\n\nThe following activities have been defined and planned to implement within the project implementation work:\n\n1. Review and analyze previous research study materials, data information and field survey findings on intangible cultural heritage and its bearers in Mongolia, and make general overviews upon current situations of intangible cultural heritage\n2. Develop recommendations on designing a relevant legal framework for implementing UNESCO Living Human Treasures program in Mongolia and submit them to responsible governmental institutions for further approval and actions\n3. Organize exchange tours of expert teams implementing the project in South Korea and Mongolia and so share viewpoints and experiences in safeguarding and maintaining intangible cultural heritage in reality\n4. Appoint and send field research teams to some areas of Mongolia, namely some Western and Mongolian regional aimags in order to identify, survey, determine and document locations and distributions of certain bearers of intangible cultural heritage\n5. Develop draft proposals of ‘List of types and forms of Intangible Cultural Heritage in Mongolia’, ‘The List of Intangible Cultural Heritage in Need of Urgent Safeguarding’, ‘The Representative List of the Intangible Cultural Heritage of Mongolia’ and submit them to MECS\n6. Design an initial draft of reference manuals of intangible cultural heritage in Mongolia based on results and findings of all above reviews and research analysis. During the joint seminar meetings held on 12-13 December, 2008 the Mongolian and Korean expert teams withdrew general feedback upon ongoing implementation processes of the project and shared comments on achievements of project goals and objectives, in addition to defining some specific areas of further activities. It definitely contributed considerable inputs in efforts introducing ‘Living Human Treasures’ Program and thus safeguarding intangible cultural heritage in Mongolia

Since the beginning of 1950s, the Institute of Language and Literature at the Academy of Sciences in Mongolia has initiated sending the survey teams, 1-3 times a year, for researching and gathering data on oral literature and local dialectics. The initiation of above activities has set the groundwork for official establishment of a new archive with written documents and magnetic audio tapes, utilization for research purposes and the maintenance. Along with sending the survey teams, individuals/bearers were invited to the Institute from the local areas and their repertoire were recorded on magnetic tapes.\n\nAs a result, a rich repertoire of the epics, folk tales, folk songs, benedictions, odes, riddles, proverbs and other main elements of Mongolian oral heritage in their local dialectics and characteristics were succeeded to be recorded and collected at once as never before. The language and dialects that have already lost their distinctiveness or absorbed into the central one, now already the extinct forms of oral literary expressions and heritage are remained and preserved on magnetic tapes. This fact is raising the historic and academic values more for those original forms which were preserved on the magnetic tapes.\n\nDue to the fact that the most of the magnetic tapes being kept at the Institute are more than 60 years old, the storage period of some of the tapes has already been expired. Also, the un-proper storage conditions have caused some tapes to get dried, clung to one another or fractured. Due to above reasons, the inevitable need has risen for restoration and digitization of these magnetic tapes as well as improvement of the storage conditions and environment. Accordingly, since 2008, some efforts have been made towards restoration and digitization of these superannuated magnetic tapes within the internal capability and capacity of the Institute. Although, due to the lack of capable human resources, finance and proper tools and technical equipment, these efforts to restore and digitalize faced several obstacles and have shown un-successive results.\n\nIn 2009, the authorities of the Institute have introduced to the Foundation for the Protection of Natural and Cultural Heritage their request to cooperate. Since, the organizations have started to collaborate on the possibilities to restore and digitalize the superannuated magnetic tapes. Accordingly, the Foundation for the Protection of Natural and Cultural Heritage proposed to ICHCAP to continue the Joint Project and take measures for restoration, digitization of the superannuated magnetic tapes, and distribution and dissemination among general public.

Since the beginning of 1950s, the Institute of Language and Literature at the Academy of Sciences in Mongolia has initiated sending the survey teams, 1-3 times a year, for researching and gathering data on oral literature and local dialectics. The initiation of above activities has set the groundwork for official establishment of a new archive with written documents and magnetic audio tapes, utilization for research purposes and the maintenance. Along with sending the survey teams, individuals/bearers were invited to the Institute from the local areas and their repertoire were recorded on magnetic tapes.\n\nAs a result, a rich repertoire of the epics, folk tales, folk songs, benedictions, odes, riddles, proverbs and other main elements of Mongolian oral heritage in their local dialectics and characteristics were succeeded to be recorded and collected at once as never before. The language and dialects that have already lost their distinctiveness or absorbed into the central one, now already the extinct forms of oral literary expressions and heritage are remained and preserved on magnetic tapes. This fact is raising the historic and academic values more for those original forms which were preserved on the magnetic tapes.\n\nDue to the fact that the most of the magnetic tapes being kept at the Institute are more than 60 years old, the storage period of some of the tapes has already been expired. Also, the un-proper storage conditions have caused some tapes to get dried, clung to one another or fractured. Due to above reasons, the inevitable need has risen for restoration and digitization of these magnetic tapes as well as improvement of the storage conditions and environment. Accordingly, since 2008, some efforts have been made towards restoration and digitization of these superannuated magnetic tapes within the internal capability and capacity of the Institute. Although, due to the lack of capable human resources, finance and proper tools and technical equipment, these efforts to restore and digitalize faced several obstacles and have shown un-successive results.\n\nIn 2009, the authorities of the Institute have introduced to the Foundation for the Protection of Natural and Cultural Heritage their request to cooperate. Since, the organizations have started to collaborate on the possibilities to restore and digitalize the superannuated magnetic tapes. Accordingly, the Foundation for the Protection of Natural and Cultural Heritage proposed to ICHCAP to continue the Joint Project and take measures for restoration, digitization of the superannuated magnetic tapes, and distribution and dissemination among general public.

Since the beginning of 1950s, the Institute of Language and Literature at the Academy of Sciences in Mongolia has initiated sending the survey teams, 1-3 times a year, for researching and gathering data on oral literature and local dialectics. The initiation of above activities has set the groundwork for official establishment of a new archive with written documents and magnetic audio tapes, utilization for research purposes and the maintenance. Along with sending the survey teams, individuals/bearers were invited to the Institute from the local areas and their repertoire were recorded on magnetic tapes.\n\nAs a result, a rich repertoire of the epics, folk tales, folk songs, benedictions, odes, riddles, proverbs and other main elements of Mongolian oral heritage in their local dialectics and characteristics were succeeded to be recorded and collected at once as never before. The language and dialects that have already lost their distinctiveness or absorbed into the central one, now already the extinct forms of oral literary expressions and heritage are remained and preserved on magnetic tapes. This fact is raising the historic and academic values more for those original forms which were preserved on the magnetic tapes.\n\nDue to the fact that the most of the magnetic tapes being kept at the Institute are more than 60 years old, the storage period of some of the tapes has already been expired. Also, the un-proper storage conditions have caused some tapes to get dried, clung to one another or fractured. Due to above reasons, the inevitable need has risen for restoration and digitization of these magnetic tapes as well as improvement of the storage conditions and environment. Accordingly, since 2008, some efforts have been made towards restoration and digitization of these superannuated magnetic tapes within the internal capability and capacity of the Institute. Although, due to the lack of capable human resources, finance and proper tools and technical equipment, these efforts to restore and digitalize faced several obstacles and have shown un-successive results.\n\nIn 2009, the authorities of the Institute have introduced to the Foundation for the Protection of Natural and Cultural Heritage their request to cooperate. Since, the organizations have started to collaborate on the possibilities to restore and digitalize the superannuated magnetic tapes. Accordingly, the Foundation for the Protection of Natural and Cultural Heritage proposed to ICHCAP to continue the Joint Project and take measures for restoration, digitization of the superannuated magnetic tapes, and distribution and dissemination among general public.

In Cambodian society, the Khmer New Year Festival combines different forms of religious rituals and practices. The rituals are usually performed at three different locations: at a Buddhist pagoda, at an ancestral stupa, and at home. The New Year celebration is a symbol reuniting the Cambodian people, ancestral spirits, and gods, and, most importantly, it is an expression of happiness in society. The New Year festival itself embraces many forms of intangible cultural heritage that are rarely seen on other occasions.

Along the southern coast of Java, in places like Pareng Kusuma, Pelabuhan Ratu and Cilacap, some people still believe in Ratu Kidul and make offerings on special occasions. At least three times a year, large crowds converge at Pareng Kusuma to witness the larung ceremony in which three palanquins containing offerings including batik cloth worn by the Sultan are taken to the ocean in ceremonial procession and submerged. Annually on the eve of the Javanese New Year (called Sura) thousands gather on Pareng Kusuma beach, and some make flower offerings. On the anniversary of the King’s ascension to the throne, the sacred Bedoyo Ketawang Dance is peformed annually before the kings in Java and symbolises the meeting of the king with anjeng Ratu Kidul, who is believed to appear and mystically guide the dancers. The goddess is depicted as an exceptionally beautiful woman dressed in greenish cloth, residing on the ocean floor with her many servants. Out of respect for the goddess, wearing green is still considered taboo for visitors to the south coast of Java. Ratu Kidul is believed to be a spiritual being who provides guidance to leaders, while her servants may also inflict punishments in the form of natural disasters if leaders neglect to perform noble actions for the benefit and welfare of the people.

Rituals are shaped differently in each community, and the same ritual may differ from region to region. During Daeboreum, farmers and other community members play musical instruments, and community rituals are performed. In rice farming areas, straw collected from each family house is twisted to make a rope for Daeboreum juldarigi (tug-of-war), an event in which the counterparties may be decided by gender or by residence. After juldarigi events are completed, the rope is burnt or cut and taken away, or sometimes it is tied around a standing stone or dangsan (a village shrine). The way of handling the rope is as varied as the regional customs involved with juldarigi.

In mid-April every year, Sri Lankans celebrate the Sinhala and Hindu New Year with distinctive rituals that fuse Hindu and Buddhist elements. With the introduction of Buddhism in the third century BCE, traditional Hindu New Year rituals were reinterpreted. While historians and sociologists believe these rituals were closely related to sun worship because they coincided with ancient myths about the sun moving from one celestial house to another the major rituals today embody a sense of cultural heredity and tradition.

The bure is made of natural materials-reeds, hardwood posts, stones, bamboo, sinnet, and ferns. It is said that such was the ingenuity its construction that in hot and humid weather, the interior of a bure remained cool. But as Fiji entered into colonialism, the moorings of traditional knowledge and inheritance began to wane to such an extent that it is so rare to find these wonderful works of architecture around the country.