Malay traditional dance from Terengganu. It is an ritualistic dance performed to appease or invoken the spirits of the sea are always accompanied by a unique song also called ‘Ulek Mayang’. An traditional orchestra comparising drums, gong, violin and accordion accompanies the dance.

Turtle fishing in Fiji is prohibited by Government during their breading season which falls from 1st November to end of February. \nDuring turtle season, men of Qoma island fish for turtles from Tuesday to Friday for 2 - 3 weeks of the month. Turtle fishing will require a group of 3 to 4 men who will not return home until Friday afternoon unless there is a catch. \nThe trip will be commanded by the oldest person, and will cover considerable large geographical area, fully devoted to turtle fishing. Once the turtle is sighted, a variety of methods may then be used for its capture. \nDuring the day, turtle fishing is done at high tide when the fishermen make careful observations as they pole their punt near the reef or reef edge. Turtles can easily be distinguished from rocks deep down in the sea or can be sighted when they surface to breathe. \nOnce an identification is made, the net is quickly placed (viri) to block the likely escape path that the turtles will take out of the reef. The disturbance (samu), is then started close to the shore or the other side of the reef and continues as the party advances, attempting to drive the turtle towards the placed turtle nets. This type of fishing may continue from high tide to when it is completely dry with the occasional placing (viri) and retrieving (yavi) of nets consequent to the sighting of turtles.

Men's Knowledge of The Sea\nThe ocean has always been a part of our Palauan identity. It sustains our livelihood and provides a setting to learn and transition from a boy into a man. Respect of the ocean is a core value instilled at an early age. Women and small children glean the shallow reefs for sea cucumbers, sea urchins, and clams. Young men go with their fathers and uncles to learn how to fish the reefs, lagoons, channels, and open sea. The elders teach young fishermen about the annual, seasonal, and lunar cycles of the wind, the tide, the currents, animal behavior, and the cues of flowering and fruiting plants to ensure the best harvest. Slowly, they learn the right technique, time, and place, to sustainably harvest certain species. Young fishers learn how to construct, use, and maintain their fishing tools. Fishing families are renown for their skills in handling throw nets, surround nets, hand nets, spears, spear guns, fishing weirs, fish and crab traps, and fishing lines. Fishing enables men to bond with each other and their children through an exchange of valuable knowledge and skills. They share the bounty of a good harvest and bring joy and pride to their clan and the community.

Lawasau (meaning sacred net) is a traditional fishnet for catching turtle, made from coconut sinnet knotted into a mesh approximately 30cm square. \nThis traditional fishnet is owned by the people of Qoma Island, with total land area of approximately 22 hectares, situated on northeast coast of Vitilevu mainland, Fiji. \nThe turtle fishnet is believed to be the extension of the net owner’s morality because it is believed that turtles can only be caught if the ancestral spirits are satisfied with the fishermen’s behavior and are supportive of them. \n

Cau ngu festival is a typical cultural product of the coastal communities in the Central and Southern regions including Ngu Loc Commune. The organization of this festival has a great significance in terms of spiritual aspect, expressing the uniqueness of Ngu Loc fishermen’s cultural and religious life. Thao Phuong Le stressed that the recognition of cau ngu festival in Ngu Loc as the national intangible cultural heritage will effectively contribute to the conservation and promotion of traditional cultural values in the contemporary life.

An endangered ICH in need of urgent safeguarding (only the Tunidau knows the art of net weaving)\n\nA keen to the purse seine nets (modern forms have used nylon) of Guinea: sack-like feature\n\nAccording to the Tunidau (head fishermen), the Late Asaeli Tabuadrau, the net is over 100yrs old … it undergoes kuvui (smoking) to keep it durable!\n\nIt encompasses the iTaukei concept of “solesolevaki” & “veivakaturagataki”

The region of Bay of Bengal has been an important part of maritime activities, including trading and fisheries from the past to the present. Though the number remains unaccounted for in most countries, but amidst the number of fishermen, there is a substantial number of fisherwomen, who have been contributing through generations in various ways. Lopamudra Maitra Bajpai attempted to look into the contribution of the fisherwomen community around the western fringes of the Bay of Bengal, especially focusing on the countries of Bangladesh, India and Sri Lanka and the vital contributions of these womenfolk.

The early history of the Nagas is shrouded in obscurity and many theories abound of their origin  and  migration.  How  and  when  they  came  to  settle  in  the  north‐eastern  region  of India is an unsettled question. \nSeveral  traditions  exist  within  the  multi‐ethnic  Naga  communities  on  their  origins. \nAccording to the oral traditions passed down through songs, folklore and word of mouth the Ao emerged from six stones at Long‐terok, which exists to this day near Chungliyimti, the first legendry settlement of the Ao. ‘Long’ meaning stone and ‘Terok’ six, refers to the six stones from which emerged three pairs of male and female progenitors whom the Ao claim  to  be  their  ancestors.  The  Ao  is  distinguished  with  two  phratries  –Chongli  and Mongsen. The Chongli claim  that the  three males and  females who emerged at Longtrok were Tongpok and his sister Lendina, Longpok with his sister Yongmenala and Longjakrep with  his  sister  Elongshe.  They  were  the  first  human  beings  who  emerged  at  Longtrok. \nEach  male  member  along  with  his  sister  formed  the  three  phratries  of  the  Chongli. \nTongpok founded the Imsong‐Pongen clan, Longpok the Longkumer clan and Longjakrep with  his  sister  founded  the  Jamir  clan  respectively.  The  three  siblings  intermarried  and through  these  marriages,  the  Ao  clans  came  into  existence  and  a  well‐  knitted  clan exogamy marriage evolved that is followed to this day. 

This report includes the presentation papers of the participants and a summary of the discussions that took place at the meeting. The general discussion topics for the three sections are Implementation of 2003 Convention and International Cooperation; Strengthening Collaborative Network through ICH Information Sharing; and Building Information Systems—Identification, Documentation, and Archives. The individual papers go into detail about building online systems for sharing ICH information, protecting intellectual property, maintaining and strengthening regional and sub-regional cooperation, and other related subjects.

The 2017 Sub-Regional Meeting for ICH Safeguarding in the Pacific dubbed as “Youth as Safeguarding Actors for Pacific ICH” was held on 25 to 27 April 2017 in Koror, Palau. It was jointly organized by ICHCAP and the Bureau of Cultural and Historical Preservation (BCHP) under the Ministry of Community and Cultural Affairs of Palau.\n\nThis report is composed of country reports, case studies, and thematic presentations delivered at the meeting by four national representatives of Federated States of Micronesia, Fiji, Palau, and Tonga, and international experts from organizations related to ICH and Youth in the Pacific. In addition, the outcome document of the sub-regional meeting is also affixed to put it on record the adopted recommendations of the participants in moving forward together.

For a very long time, the publication of a book on the intangible cultural heritage of Hà Nội has been a deeply held wish of all the researchers and staff of the Centre for Research and Promotion of Cultural Heritage (CCH), an affiliated organisation of the Association of Cultural Heritage of Viet Nam. The aim of this book is to identify and introduce the richness and great value of the living cultural heritage of Hà Nội, our capital city and a great centre of 1,000 years of civilisation in our country. Our volume is thus a means of documenting and memorialising the boundless merits of our ancestors, and of the many generations of the communities who have continually created and sustained an extraordinarily diverse array of cultural expressions, making Hà Nội a precious repository of ancient traditions and living creativity: a land rich in cultural values, and a source of pride to all Vietnamese citizens, and especially to all the people of Hà Nội.