The new born baby is placed on the mat as we can see in the image then the elder’s (child’s grandfather who will name the child) will hold the mat and chant “yara bula, yara bula, yara bula’ elders also utters words of encouragement, motivation, inspiration, praise to lift the spirit of the child till he/she reaches adulthood.

Upon bestowing the name Adi Talatoka Tikomaijamani Navakaroko, the elders ask for blessings on the name that she will be called for the rest of her life. Yaqona and magiti (food prepared for the occasion) is then presented to the chief of Nabobuco, to the chief of Nababa, those that nurture the child and the spokesman who is presenting the yaqona, magiti and the qaviqavi (stable food).

The "Sadeh festival" is the largest fire celebration and one of the oldest known traditions in ancient Persia, which is celebrated forty days after the Yalda Night as thanksgiving for God's blessings by Zoroastrians.\nThis celebration is a sign of the importance of light, fire and energy in life, which begins with setting the fire on the top of mountains and roofs of houses near the sunset of the tenth of Bahman. The Sadeh festival is one of the great Iranian celebrations with no religious aspect and all the stories related to it are non-religious. This celebration would has been held by the kings, emirs and ordinary people from the pre-Islamic period, the Islamic era, until the late Khwarazmian era and the Mongol conquest and has continued to this day. There have been various narratives and opinions about the naming of the Sadeh and setting the fire.\nSadeh celebration is held in many cities and villages of Iran and by Zoroastrians residing in other countries with the gathering and the presence of Zoroastrian, Muslim, and Persian Jews and etc., in one place, with the establishment of a large fire outside the city and the implementation of the different programs. Today, according to the custom of this magnificent celebration in many regions of Iran despite the passing of thousands of years since the first Sadeh, no significant changes have been made in this celebration.

The "Sadeh festival" is the largest fire celebration and one of the oldest known traditions in ancient Persia, which is celebrated forty days after the Yalda Night as thanksgiving for God's blessings by Zoroastrians.\nThis celebration is a sign of the importance of light, fire and energy in life, which begins with setting the fire on the top of mountains and roofs of houses near the sunset of the tenth of Bahman. The Sadeh festival is one of the great Iranian celebrations with no religious aspect and all the stories related to it are non-religious. This celebration would has been held by the kings, emirs and ordinary people from the pre-Islamic period, the Islamic era, until the late Khwarazmian era and the Mongol conquest and has continued to this day. There have been various narratives and opinions about the naming of the Sadeh and setting the fire.\nSadeh celebration is held in many cities and villages of Iran and by Zoroastrians residing in other countries with the gathering and the presence of Zoroastrian, Muslim, and Persian Jews and etc., in one place, with the establishment of a large fire outside the city and the implementation of the different programs. Today, according to the custom of this magnificent celebration in many regions of Iran despite the passing of thousands of years since the first Sadeh, no significant changes have been made in this celebration.\n\n

▶ Play Video 1. The World of a Maguindanao Virtuoso: This episode was first aired on Filipino television on August 18, 1994. This episode has been modified from its original format.\n\nThe Maguindanao (Magindanaw, Maguindanaw, Magindanao, Maguindanaon, Magindanaoan, Mindanao) form one of the large ethnic groups of the country. Most of the members are concentrated in the municipalities of Dinaig, Datu Piang, Shariff Aguak, and Buluan, in the province of Maguindanao.\n\nConstant contact with the Spaniards led to naming the entire island after the Maguindanao. The people practice Islam; their culture and social structure are deeply tied to this eligion, forming a conformity without which the group would not have been able to resist the incursions of the Spanish conquistadores. One of the three Philippine sultanates is aguindanao. The Maguindanao sultanate at one period in history could claim ritual authority over southwestern Mindanao. Their socio-political system and the hierarchical structure of their society are complex and similar to that of the Sulu sultanate.\n\nThere are three royal houses: Maguindanaon in Sultan Kudarat, Buayan in Datu Piang, and Kabuntalan in Tumbao, all of which trace their lineage to Sharif Kabunsuan, one of the earliest Muslim missionaries, and Sultan Kudarat. Customary law (adat) is applied, embodied in oral traditions and in accordance with the Paluwaran code, which contains provisions for very aspect of life.\n\nThe culture is characteristically lowland with a special adaptation to marshland, and wet rice is the staple food. Arts and crafts are well developed, exhibiting sophistication in eaving. Through waste mold technology metalwork and with the double-bellows Malaysian forge, they produce a wide range of bronze artifacts including betel-nut boxes, gongs, knives, racelets, and even the Southeast Asian cannon, the lantaka. The lantaka is not used just in warfare, but also as a prestigious status symbol.\n\nTheir ornamental art employs very characteristic design motifs that show affinity with the rest of Southeast Asia while retaining a distinctive ethnic identity. Their musical nstruments include a unique crocodile-motif version of the ubiquitous two-stringed lute, the kutyapi; the kulintang, which comprises eight brass gongs of graduated sizes; and the very large and deep agong, as well as various drums and flutes. Their music is characterized by drone and permutation.

According to statistics data of 2009, Phù lá ethnic minority had over ten thousand people, mostly living in Lào Cai. Phù lá ethnic minority lives in different small hamlets, each of which usually has between ten and fifteen roofs. The Phù lá lives in a region with many other ethnic minorities, such as Hmông, Dao, and Tày. The village elders or chiefs and family heads have a significant role in managing most affairs in the hamlets. The Phù Lá still preserves their traditional culture with the important annual rituals, such as the Lunar New Year (Tết Nguyên Đán), Holly Forest Worship Ceremony (Cúng thần rừng), the July Festival (Tết tháng bảy), the new rice festival at the beginning of October (tết cơm mới đầu tháng 10), Naming ceremony for baby (đặt tên con), funerals (tang ma), etc. Forms of folk music in the lives of Phù Lá people has not been much collected so far. The musical piece “A happy tune” is a solo for a string instrument meant to entertain Phù lá people. This is one of the few Phù lá recordings. It was recorded by the Vietnamese Institute for Musicology in 1959.

In the fall of 2013, ICHCAP convened an international conference celebrating the tenth anniversary of the Convention for the Safeguarding Intangible Cultural Heritage. Held in Gwangju, this conference aimed at reflecting on the ten-year implementation of the Convention and its achievements as well as searching to develop future tasks. Under the title of “Reflection on the Efforts to Safeguard ICH and Prospects for the Future”, this conference provided a useful opportunity to review the effects and outcomes of the ICH Convention on many countries in the Asia-Pacific region and to share theoretical discussions as well as practical experiences with a panel of experts and various stakeholders dedicated to safeguarding ICH. This book includes the presentation papers and the summary of discussion of the above conference.

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 39 is 'Intangible Heritage and Birthing Traditions.'

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 international conference of ICH NGOs was held in the National Intangible Heritage Center in Jeonju from 26 to 28 June 2014 to strengthen the NGO's networking efforts. Under the theme of “Towards Efficient Roles of NGOs for Safeguarding ICH in the Asia-Pacific Region,” some fifty NGOs from the Asia-Pacific, Europe, South America, and Africa participated in the lively discussion on the diverse roles of NGOs as mediators between the government and local communities. This book is an outcome of the conference presentations and discussions.