A tool crafted from iron and cow horn, traditionally used by elders with dental challenges to pound a mixture of betel leaves, areca nuts, and slaked lime for chewing.

Bua-malus, along with tools designed to pound them, are particularly useful for individuals who face challenges in chewing.

Bua-malus, along with tools designed to pound them, are particularly useful for individuals who face challenges in chewing.

Bua-malus, along with tools designed to pound them, are particularly useful for individuals who face challenges in chewing.

Chewing bua-malus—a combination of areca nut (bua) and betel pepper leaf (malus)—is a widespread and deeply symbolic cultural practice throughout Timor-Leste. While it is often seen as a daily habit, its role goes far beyond oral tradition and personal enjoyment. Bua-malus is inseparable from the fabric of Timorese life, marking every major social, spiritual, and ceremonial moment with its presence.\n\nAt its simplest, the practice involves chewing pieces of areca nut wrapped in a fresh green betel leaf, often accompanied by a pinch of slaked lime (ahu) to release the active compounds and deepen the flavor. The mixture produces a distinctive red juice and is known for its mildly stimulating effects. But in cultural terms, bua-malus acts as a form of communication—an offering, a blessing, a welcome, and a bridge between generations.\n\nIn marriage ceremonies (barlake), bua-malus plays a key ritual role in exchanges between families. During funerals, it may be offered to the deceased or distributed among mourners as a sign of shared respect and continuity. When sacred houses (uma lulik) are built or restored, or when a newborn baby undergoes a fase-matan (eye-opening) ritual, elders may gently rub a paste of bua-malus onto the baby’s eyelids and forehead to protect them and spiritually anchor their life.\n\nElders and ritual leaders (lia-nain) often carry small pouches filled with the ingredients and use them to open or conclude negotiations, calm disputes, or honor guests. Offering bua-malus is a profound gesture of hospitality and peace—it signals trust, respect, and the intention to share one’s truth openly. Refusing it, in some contexts, may even be considered a subtle social offense.\n\nThe act of chewing is often done communally, accompanied by conversation, storytelling, or silence. The red-stained lips and relaxed posture of those gathered in a shaded courtyard or under a tree reflect a rhythm of life tied to land, time, and relationship. Many communities regard bua-malus not just as a habit but as a living heritage—something that must be handed down with care and intention.\n\nDespite its enduring presence, the practice is evolving. Urbanization, health concerns, and shifting social norms have altered how and where people chew bua-malus. Younger generations may engage with it more selectively, and some of the ritual meanings risk being diluted or forgotten.\n\nNonetheless, the cultural power of bua-malus remains strong. Whether offered to welcome a guest, seal an agreement, or bless a new life, this humble bundle of nut, leaf, and lime carries the weight of centuries of wisdom. It connects people not only to each other but to their ancestors, their land, and the values that continue to guide communal life in Timor-Leste.

This is the history of how native Yapese learned to use indigenous betel nuts (areca nuts). Native Yapese added pepper leaf and coral lime powder to betel nut and called it langad. Langad was not used by the native Yapese until it was introduced by a friendly ghost who was stranded on the main island of Yap several hundreds of years ago. The ghost, whose name was Llong, was left behind by his companion Luug. Llong then settled himself at the Ron’uw village in the northwestern part of the island. For some reason, Llong relocated himself to Gilyaboch village on the Gakaan peninsula on the western side of the island. There he lived and began making and setting fish traps along the water. Day after day, the natives saw him and wondered what he was doing in the water and who he was. The natives approached him and became friends with him. Llong taught them how to make fish traps and how to set them in the water to catch fish. When setting the traps, branchy corals were required to be placed on and around the traps to cover them. Collecting branchy corals almost every day for the traps, the natives asked Llong if those corals were edible, seeing that they were almost everywhere in the fishing ground. He replied that they were edible, but needed to be processed in advance. So they collected some of the branchy corals and brought them onto land. Thereafter, Llong taught and showed them how to make lime powder out of branchy corals. Llong explained that the powder shouldn’t be taken alone, but could only be taken with two more elements. Llong ordered the natives to bring betel nuts and pepper leaves. Native Yapese at that time used the trunks of betel nut trees only for building houses, but did not use the nuts. Llong gathered everything up and demonstrated how it use it. He added a little amount of powder in a split betel nut and wrapped a piece of pepper leaf around it, putting it in his mouth and chewing on it. After he chewed the mixture, he spat the bloody red liquid out of his mouth. It looked very interesting to the natives, so they tried it right away. Eventually, everyone had a chance to try the newly discovered products. They all felt high from using them and began singing, dancing, and enjoying the sensation until they all felt tired and wanted to take a nap. During their naps, Llong bestowed his blessings upon the langad ingredients so the natives would have the interest or the urge to use them again. When they woke up from the short nap, they were sober and all surprised to see the redness on their lips as well as the spit marks on the ground. They got worried and concerned that their chief in Lamear village might find out what they had done, so they kept it a secret from him. Later, they decided to pay the chief a visit and present him the langad. The chief tried it for the first time and was very impressed. He showed his great excitement, saying that he had never experienced such a euphoria. From then on, he proclaimed the tradition that the people should offer him the langad on a regular basis. This is the story of how native Yapese started using betel nuts. It began in Gilyaboch village, but quickly spread to their chief in Lamear village and to other allies on the island. This knowledge of chewing betel nut with coral lime powder spread throughout the island and became a tradition of the Yapese culture hundreds of years ago. Langad is now a part of daily lives in Yap. It is widely used for social gatherings, community meetings and events, funerals, and so much more.

This selection tells how native Yapese learned to use betel nuts (areca nuts) and how they learned tying patterns and techniques. It also talks about the roles and responsibilities of newly married Yapese couples and their families.\n

In November 2013, Jindo County hosted a symposium on shaman heritage and public events. Organized by ICHCAP and the World Ethnic Dance Institute with the support of the Cultural Heritage Administration of Korea, the participants from Northeast Asia, South Asia, and Southeast Asia explored measures through which shaman cultural heritage can be safeguarded with international cooperation. Diversity and Commonality of Shaman Heritage in Asia—Current Safeguarding Status and Challenges of Asian Shaman Heritage is a dual-language publication with the meeting’s discussion and presentation papers available in both English and Korean.

The 2016 Sub-Regional Meeting for Intangible Cultural Heritage Safeguarding in Southeast Asia: Enhancing Viablity in Intangible Cultural Heritage Community, jointly organized by ICHCAP and George Town World Heritage Incorporated, was held on 18 and 19 September 2017 in George Town, Penang Malaysia.\n\nThis report is composed of twenty presentation papers delivered at the meeting by national representatives, NGOs, UNESCO Office in Bangkok, and facilitators of UNESCO Capacity Building Workshop. In addition, the outcome document of the meeting is also affixed to put it on record the adopted recommendations of the participants in moving forward together.

"“Intangible Cultural Heritage NGO’s Strategy in Achieving Sustainable Development: Goal 2. Zero Hunger” is the 3rd outcome of ICHCAP’s Project PINA, or Project Promoting ICH Safeguarding Activities of NGOs in the Asia-Pacific Region.\n\nThis book is a collection of eight selected NGO activities on ICH that are vital to achieving food security from six countries namely, Bangladesh, India, Indonesia, Nepal, Tajikistan, and Viet Nam. It provides an opportunity to look into community-based NGO activities and experience that greatly contribute to the promotion of local communities’ welfare by revitalizing and transmitting ICH. Significantly, their approach emphasizes the relationship between ICH and SDG 2: Zero Hunger through their projects on food security and improved nutrition, and sustainable agriculture.\n\nICHCAP hopes that local, regional, and global public awareness about NGOs and their ICH safeguarding activities in the Asia-Pacific region will be substantially raised by this book."

Based on the ICHCAP Field Survey on Intangible Cultural Heritage Safeguarding Efforts in some South-East Asian countries (2009-2012), this summary provides a brief overview on the ICH situation in Cambodia, Thailand, Viet Nam, Indonesia, the Philippines, Laos, and Myanmar . The summary focuses mainly on ICH safeguarding systems, safeguarding policies, and ICH inventories as well as on pending issues and the urgent safeguarding needs of these countries. Moreover, information on the main entities in charge of ICH safeguarding and opinions of each country on the issue of community involvement are provided. To give a quick overview these countries’ participation in ICH safeguarding at the international level, some additional information related to UNESCO is specified as well. Apart from the main topic, information on the situation of intellectual property related to ICH safeguarding in each country is included. This survey report offers a large sample of the diverse ICH situations in South-East Asian countries. Each country has a different background on the issue of intangible heritage. \n\nFor instance, Indonesia is the only country participating in the field survey that has a programme in the Register of Best Practices. Viet Nam developed ICH-related definitions in its Law on Cultural Heritage; whereas the Philippines has a strong legislative background and solid network of public structures protecting cultural heritage. Cambodia recognises the link between cultural heritage and development of national economy and runs relevant activities on promoting traditional culture while maximizing its economic benefits to the country. For Laos, training local artists rather than researchers in ICH safeguarding, including IPR, is deemed to be essential, as the artists are the important resources that master their arts. Among the South-East Asian participants, Thailand and Myanmar are the newest to approach ICH safeguarding. Although all countries are concerned about the threats ICH faces, most countries participating in the survey haven’t defined ICH and haven’t established national ICH lists. Meanwhile, drawing up an inventory of traditional cultural expressions in different forms—register, cultural map, or database—is a common activity in these countries. Moreover, each country expresses a high degree of motivation and encouragement for safeguarding ICH, sharing experiences, and promoting international cooperation.\n\n- Ratified the ICH Convention in 2006; conducted survey in 2009.\n- As of June 2013, has two elements on the RL and one accredited NGO.