Horse branding is a one of the most respected household items made by a balcksmith. Mongolian horse-brand are shaped into symbols that are associated with the tribes or ethnic groups to which the nomadic herder belongs. The culture of the brand of nomadic Mongol was written on the historical sources and evidences over 4000 and 5000 years ago. Every brand is different and never duplicated. The livestock brand is classified into 3 different categories as brand on hair, brand on surface of skin, brand on body. Mongols brand the horses and camels, and mostly do branding to young horses (in age of foul) in autumn and do branding feast within families. Horse brand is very important marks to herders to recognize their animals, therefore herders say this word “Altan biyend aman gerch, aduu mald tamga gerch” as “Tongue is expression of our body, and the brand is the evidence of horse and livestock”.

Horse branding is a one of the most respected household items made by a balcksmith. Mongolian horse-brand are shaped into symbols that are associated with the tribes or ethnic groups to which the nomadic herder belongs. The culture of the brand of nomadic Mongol was written on the historical sources and evidences over 4000 and 5000 years ago. Every brand is different and never duplicated. The livestock brand is classified into 3 different categories as brand on hair, brand on surface of skin, brand on body. Mongols brand the horses and camels, and mostly do branding to young horses (in age of foul) in autumn and do branding feast within families. Horse brand is very important marks to herders to recognize their animals, therefore herders say this word “Altan biyend aman gerch, aduu mald tamga gerch” as “Tongue is expression of our body, and the brand is the evidence of horse and livestock”.

Mongols move from place to place throughout four seasons in search for new pastures. In order to use the grass-land properly Mongols move from place to place and this has been an important part of their life and traditions associated with animal husbandry for hundreds of years. There are strict rules to follow for the practices of moving. Mongols have a tradition to move on a clear and cloudless day by observing the sky and weather. The head of the family decides where to encamp. After the loading of the camels or oxen is completed, the old sites of the ger and corral are cleaned. Ashes and rubbish are taken away. The old sites and holes where the tethering line was get leveled. The load leading horse’s main is cut. There is a custom that the lady of the house dressed in her best garment to lead the load on a horseback with fully decorated saddle.

Mongols move from place to place throughout four seasons in search for new pastures. In order to use the grass-land properly Mongols move from place to place and this has been an important part of their life and traditions associated with animal husbandry for hundreds of years. There are strict rules to follow for the practices of moving. Mongols have a tradition to move on a clear and cloudless day by observing the sky and weather. The head of the family decides where to encamp. After the loading of the camels or oxen is completed, the old sites of the ger and corral are cleaned. Ashes and rubbish are taken away. The old sites and holes where the tethering line was get leveled. The load leading horse’s main is cut. There is a custom that the lady of the house dressed in her best garment to lead the load on a horseback with fully decorated saddle.

Mongols move from place to place throughout four seasons in search for new pastures. In order to use the grass-land properly Mongols move from place to place and this has been an important part of their life and traditions associated with animal husbandry for hundreds of years. There are strict rules to follow for the practices of moving. Mongols have a tradition to move on a clear and cloudless day by observing the sky and weather. The head of the family decides where to encamp. After the loading of the camels or oxen is completed, the old sites of the ger and corral are cleaned. Ashes and rubbish are taken away. The old sites and holes where the tethering line was get leveled. The load leading horse’s main is cut. There is a custom that the lady of the house dressed in her best garment to lead the load on a horseback with fully decorated saddle.

"\nMelodies associated with herding of animals, coaxing rituals for baby animals and hunting are the common representatives of this element. Such intonations and melodies derived from the nomadic people’s mode of life are classified as melodies for animals such as gurii gurii for horses, oov oov for cows, toor toor for camels, and melodies for coaxing animals, melodies for milking the mother animals such as toig toigoo for coaxing baby sheep, for baby goat as cheeg cheeg, and for baby camel saying melody khoos khoos. There are also other melodies for hunting (melodies to call games, melodies to amuse games), melodies for uukhai or cheering up (uukhai for archery, uukhai for anklebone shooting, melodies for wrestler or race-horse title recitations, giingoo or zeengoo melodies of the horse-jockeys) are used for daily life of Mongolians. This the specific rite of psychological connection between herder and animals. \n"\n

Traditional Knowledge and Technique of Making a Bow and Arrow\nIn many countries, people craft bows and arrows, but practitioners in Mongolia are the only ones who still make a bow with bamboo or birch for the medial part; with the sinew of camels, bovine, and equine animals for the outer back part; and with the horn of a wild buffalo or ibex for the inner part. Currently there are five different forms of archery practiced in Mongolia: khalkh, buriad, uriankhai, morin, and sarampai archery. The need to revitalize and develop adequate craftsmanship for each is becoming increasingly important.

ICH Video Production in the Asia-Pacific Region : Central Asia\n\nRapid urbanization and westernization are changing the environments in which intangible cultural heritage is rooted. The importance of documentation that traces the effect of social changes on intangible cultural heritage is being emphasized as a safeguarding measure. Quality video documentation is an important resource that enables the conservation and transmission of existing intangible cultural heritage and raises its visibility.\n\nVideo documentation is the best medium to record intangible cultural heritage in the most lifelike manner, using the latest technologies. It is also an effective tool for communicating with the public. However, conditions for video production in the Asia-Pacific remain poor, requiring extensive support for quality video documentation.\n\nICHCAP has been working to build the safeguarding capabilities of Member States and raise the visibility of intangible cultural heritage in the Asia-Pacific by supporting the true-to-life documentation of intangible cultural heritage as this heritage is practiced and cooperating with experts, communities, and NGOs in related fields.\n\nSince 2010, ICHCAP has hosted annual Central Asian sub-regional network meetings with Uzbekistan, Kazakhstan, Kyrgyzstan, Tajikistan, and Mongolia to support the ICH safeguarding activities of Central Asia. Through their collaboration, ICHCAP has supported projects involving collecting ICH information, producing ICH websites, and constructing ICH video archives.\n\nAt the Sixth Central Asia Sub-regional Network Meeting in Jeonju in 2015, ICHCAP, four Central Asian countries, and Mongolia adopted a second three-year cooperation project plan on producing ICH videos to enhance the visibility of ICH in Central Asia.\n\nICHCAP developed guidelines and training programs for the project and invited video and ICH experts from the participating countries, and held a workshop in November 2015. After the workshop, focal points for the project were designated in each country, and each focal point organization formed an expert meeting and a video production team to produce ICH videos.\n\nInterim reports were submitted to ICHCAP in February 2016, and the first preview screening was held in Dushanbe, Tajikistan, during the Seventh Central Asia Sub-regional Network Meeting in May 2016. Since then, each country has carried out the project according to the project plan. ICHCAP met with each country between October 2016 to February 2017 to check on the project progress.\n\nAfter the final preview screening during the Eighth Central Asia Sub-regional Network Meeting in Bishkek, Kyrgyzstan, in 2017, final editing process took place in each country, and fifty ICH videos were completed by October 2017.\n\nAll photos introduced on this page along with fifty ICH videos are from the exhibition 'Living Heritage: Wisdom of Life' held in the Republic of Kyrgyzstan and the Republic of Korea. Designed for introducing various ICH in the five countries, this exhibition shows photos on representative twenty elements in each country collected during the process of on-site survey and documentation for ICH Video Production Project in Central Asia by experts participated in the ICH video production project.\n\nICHCAP will continue its ICH documentation projects in the Asia-Pacific region for the next ten years by expanding the scope from Central Asia and Mongolia to Southeast Asia, Southwest Asia, and the Pacific.\n\n\nPartners\nMongolian National Commission for UNESCO • National Commission of the Kyrgyz Republic for UNESCO • National Commission of the Republic of Kazakhstan for UNESCO and ISESCO • National Commission of the Republic of Uzbekistan for UNESCO • National Commission of the Republic of Tajikistan for UNESCO • Foundation for the Protection of Natural and Cultural Heritage Mongolia • National Committee for the Safeguarding of the Intangible Cultural Heritage under the National Commission of the Republic of Kazakhstan for UNESCO and ISESCO • School of Fine Art and Technical Design named after Abylkhan Kasteyev • State Institute of Arts and Culture of Uzbekistan • Tajik film • Tajikistan Research Institute of Culture Information • Korea Educational Broadcasting System • Asia Culture Center\n\nSupporters\nUNESCO Almaty and Tashkent Cluster Offices • Cultural Heritage Administration • Panasonic Korea • Turkish Airlines

A different call is used for each kind of animal raised in the vast grassland. The first is the call for goats, the second is the call for sheep, and the last is the call for camels.

Mongolian well-wishing is a powerful expression of the miraculous capacity of words. It is one of the genres of Mongolian oral poetry that uses melodies. Briefly, benedictions (well-wishing) propitiate people’s future happiness and well-being through skilfully composed and recited poems. There are thousands of benedictions on various subjects. For instance there are benedictions recited while beating the sweat cloth of a saddle, while distilling milk vodka, while celebrating a birth, and while cutting an infant’s hair for the first time. Besides ancient benedictions, many contemporary benedictions are being kept at the ILL. These include benedictions for a new ger, weddings, a child’s first haircut, endowment practices, mare-milking ceremonies, foal-branding ceremonies, the People’s Revolution, and others for the military.

Benedictions\n\nMongolian well-wishing is a powerful expression of the miraculous capacity of words. It is one of the genres of Mongolian oral poetry that uses melodies. Briefly, benedictions (well-wishing) propitiate people’s future happiness and well-being through skilfully composed and recited poems. There are thousands of benedictions on various subjects. For instance there are benedictions recited while beating the sweat cloth of a saddle, while distilling milk vodka, while celebrating a birth, and while cutting an infant’s hair for the first time. Besides ancient benedictions, many contemporary benedictions are being kept at the ILL. These include benedictions for a new ger, weddings, a child’s first haircut, endowment practices, mare-milking ceremonies, foal-branding ceremonies, the People’s Revolution, and others for the military.

Folk Short Songs\n\nMongolian folk songs are divided in three different categories, such as long songs, short songs and the authors’ songs. Folk songs are shorter than other forms of expressions with average durations of one to five minutes, but there is a high volume of them. Thus, restoring, categorising, and digitising folk songs were the most time-consuming tasks compared to others. Within the framework of the project, just under forty-eight hours of songs were restored and digitised.

Tales & Legends\n\nTales are an important genre of the oral prose literature of the Mongolians. Tales typically begin with the phrase “Once upon a time, in such-and-such a place, in such-and-such a country.” Mongolian tales are symbolic. The most frequent ending is “and they lived happily ever after.” The legends are a popular genre of oral prose literature. The real-life legends are always complimentary expressions of historical events within folk literature. Historical facts are usually adorned with fanciful magic and metaphoric devices to later become historical legends. Among the restored and digitised data, the tales take up the most recording hours. Within the framework of the project, over two hundred hours of tales and almost fourteen hours of legends were restored and digitised.

Folk Long Songs\n\nMongolian folk songs are divided in three different categories, such as long songs, short songs and the authors’ songs. Folk songs are shorter than other forms of expressions with average durations of one to five minutes, but there is a high volume of them. Thus, restoring, categorising, and digitising folk songs were the most time-consuming tasks compared to others. Within the framework of the project, just under forty-eight hours of songs were restored and digitised.

Sounds that Run in the Vast Grasslands of Mongolia_Oral Traditions and Performing Arts in Mongolia\n\nSince the early 1950s, the Institute of Language and Literature at the Academy of Science (ILL) has been sending survey teams one to three times a year to research and gather data on oral literature and local dialectics. These activities set the groundwork for officially establishing a new archive with written documents and magnetic audio tapes that could be used for research purposes and be maintained. Preserved on magnetic tapes are languages and dialects that have gone extinct, have lost their distinctiveness, or have been adsorbed into other languages or dialects.\n\nHowever, most of the magnetic tapes being kept at the ILL are more than sixty years old, and the expiration date on many tapes has already lapsed. Also, improper storage conditions have caused some tapes to dry out, cling to one another, or fracture. For these reason, it would be hard to transmit to the next generation. Accordingly, since 2008, efforts have been made towards restoring and digitizing superannuated magnetic tapes within the internal capability and capacity of the ILL. The lack of training, finance, and proper tools and technical equipment has, nevertheless, created several obstacles and the digitizing results have not been very successful.\n\nAt this crucial state, the ILL introduced a cooperative request to the Foundation for the Protection of Natural and Cultural Heritage (FPNCH), and the FPNCH proposed that ICHCAP continue the joint project and take measures for restoring and digitizing superannuated magnetic tapes and distributing and disseminating the data among the general public. According to the above decision, the FPNCH and ICHCAP implemented the Joint Cooperation Project of Safeguarding Intangible Cultural Heritage by Using Information Technology from October 2011 to April 2012.\n\nAs the first stage of the project, the Expert Meeting for Safeguarding ICH by Using Information Technology was held in the Republic of Korea to exchange information with experts for digitizing and restoring the analogue data. The experts of Mongolian National Public Radio, the ILL, and the FPNCH started the project after sharing restoration and digitization knowledge with the Munhwa Broadcasting Corporation (MBC) of Korea, the National Archives of Korea, and the Korea Film Council.\n\nAs the main outcome of the project, a total of 715 hours of superannuated magnetic tapes including epics, folk tales, tales accompanied by the morin khuur, traditional arts, khuumei, chor, long and short folksongs, and traditional customs were restored, digitized, and categorized. Among them, 128 audio clips were selected and reproduced in a ten-CD collection called Sounds from the Mongolian Grasslands. The collection also includes a twenty-page handbook in English or Korean. Through this project, the general public’s, involved organizations’, and domestic and international experts’ awareness about Mongolian ICH increased, and the archive and music contents of regional ICH were strengthened.

ICH Courier is the quarterly magazine on ICH in the Asia-Pacific region issued by ICHCAP since 2009. Every issue has its own theme under the title of the Windows to ICH, and the theme of the Vol 8 is 'ICH AND TRADITIONAL KNOWLEDGE AS AN OCCUPATIONAL LIVING.'

Universities are essential vectors to build a skilled workforce to implement and support ICH safeguarding activities in a sustainable and locally-appropriate manner. Whilst there has been an increase in post-graduate heritage education in the Asia-Pacific Region in the past decade, few programmes focus on ICH.\n\nThis survey generates an understanding of current activities and needs of tertiary education actors in the Asia-Pacific Region. It also explores the feasibility of establishing a network of universities to deepen reflection on ICH in the academic world.

The Conference on exploring and safeguarding shared ICH in East Asia jointly organized by ICHCAP and the UNESCO Beijing Office and hosted by the Mongolian National Commission for UNESCO, was held on 10 September 2021.\n\nThis report is composed of eight case studies of East Asian Member States—namely China, Japan, Mongolia, and ROK.

Thanks to food storage technology transmitted as a form of traditional knowledge, we can maintain healthy lives. Traditional knowledge of preserving food for a long time allows people to continue their lives even in harsh environments where food is scarce. Intangible cultural heritage as food storage technology has kept the food with the best taste. Let’s take a look at related stories of India, the Republic of Korea, Vietnam, and Kyrgyzstan together.