Introduction\n\nIn Malaysia, there is a living traditional art where a storyteller develops the oral tradition, otherwise known as oral literature.\n\nOral tradition is the original source of Malay literature and translated into written literature. One of the practitioners of this oral tradition is known as 'Awang Batil'. Apart from specialised storytellers such as Awang Batil, there are other transmissions of oral literature throughout the country, especially in villages through folk stories or stories of elders that are collected, rewritten and made into collections for children to read.\n\n\nAwang Batil\n\nAwang Batil is a storyteller who provided entertainment and education to the people, especially to the villagers and local community. Awang Batil entertains and educates the community through many classic stories that he inherited. Through those stories, the community is entertained and educated.\n\nOnce upon a time, Awang Batil functioned as a story book, novel, radio, television, movie or video as it is now. He would travel from house to house, village to village, state to state including the state of Kedah, Penang and some areas in the Southern Region of Thailand, especially the Setol Region.

Performed with grace, dignity, and deep cultural symbolism, Tebe-Lilin is a traditional dance that brings together members of a community in shared celebration, remembrance, and expression. It is practiced in several regions of Timor-Leste and is especially known for its emphasis on unity and peaceful co-existence.\n\nThe word “tebe” refers to a communal line or circle dance, while “lilin” translates as candle or light. Together, the name evokes the image of people dancing around a source of light—both literal and symbolic—illuminating shared values such as harmony, hope, and continuity. Historically, dancers would carry actual candles or use candlenuts wrapped in cotton, creating a flickering trail of light as they moved through the night.\n\nTebe-Lilin* is performed by groups of men and women—young and old—who link arms or shoulders and form lines or circles. They move rhythmically in unison, stepping to the beat of babadok drums and chanting in call-and-response style. The songs are often poetic and metaphorical, expressing themes of love, sorrow, longing, and reconciliation. Each verse is rich with meaning, serving not just as entertainment but as oral literature passed from generation to generation.\n\nThe dance is deeply woven into ceremonial life. It features prominently during sau-batar (corn harvest celebrations), barlake (marriage exchanges), community healing rituals, and memorial events. In each setting, Tebe-Lilin helps strengthen the spiritual and emotional ties among participants. Its circular form is believed to create balance and connection, while the singing creates a space for open emotional expression—an opportunity to share joys and wounds alike.\n\nIn some versions of the dance, the use of light is entirely symbolic. The “candle” represents the enduring spirit of the ancestors, the resilience of the community, or the moral light that guides people through challenges. The act of dancing around it becomes a ritual of reaffirmation—a moment when the community collectively reflects on its path forward while honoring its roots.\n\nThough Tebe-Lilin remains alive in certain communities, it faces challenges. Younger generations are increasingly detached from these communal traditions, and the ritual contexts in which the dance once thrived are becoming less frequent. Elders and cultural leaders continue to play a vital role in teaching the songs, movements, and meanings behind the dance, often through village gatherings, church events, and cultural festivals.\n\nIn its form and spirit, Tebe-Lilin exemplifies intangible cultural heritage at its finest: it is an art form, a social practice, and a vehicle for transmitting identity. Every time the dance is performed, it brings light—not just to the night, but to the hearts and memories of those who dance and watch.

Shashmaqam (means the six Maqams (modes)) is a Central Asian musical genre (typical of Tajikistan and Uzbekistan) which firstly developed in Bukhara. Shashmaqom (in Farsi - "Six maqoms") is a leading musical-cyclic genre of musical heritage of Uzbek and Tajik people. It includes a cycle of complex and perfect instrumental as well as vocal compositions encompassing different types of melos, forms, usuls (rhythmic formulae) and performances. Shashmaqom is a cycle consisting of six maqoms, namely Buzruk, Rost, Navo, Dugoh, Segoh and Iroq. Each of these consists of two parts respectively, i.e. instrumental one (which is called "Mushkilot") and vocal one (which is called "Nasr"), representing more than 250 cycles of instrumental and vocal compositions in total. Shashmaqom got formed in urban environment, and its bearers of traditions were well-known musicians and singers. Its vocal part was performed in Uzbek and Tajik languages. The texts were mainly taken from the poems of classics of oriental poetry (i.e. Rudaki, Jami, Lutfi, Navoi, Babur, Khafiz, Fizuli, Amiri, Nodira, Zebuniso, Ogahiy and others) and were dedicated to love-related, lyrical, philosophical, didactic, religious themes. Folk poetry examples were also used. Most widely used musical instrument was tanbur. It is based on tuning tanbur that the tonal basis of maqoms emerged. Instrumental part of each maqom included instrumental compositions such as "Tasnif", "Tarje", "Gardun", "Mukhammas" and "Sakil", performed either solo or by instrumental ensemble. However, each part differed with its own tune, character of melody, structure and usuls of doira. Vocal parts are considered the most difficult and complete ones in terms of structure, melos and form and are divided into two cycles (shuba): the first one includes "Sarakhbor", "Talqin", "Nasr" and "Ufar", performed by leading singer - hofiz (their melodies are more developed, of great range and complex form). Between main parts "Tarona" was sung by vocal ensemble as a connecting one (it is a small vocal piece, which has its own tunes, feature and forms). The second cycle (shuba) includes five-part cycles "Moghulcha" and "Savt" (except maqom "Iroq"). In addition to main parts, each maqom incorporates additional compositions: instrumental one (naghma, peshrav, samoyi, hafif), and vocal one (uzzol, ushshoq, bayot, chorgoh, nasrullo, oraz, khusayniy, navrozi sabo, khoro and ajam), the creators of which were bastakors (creators of oral musical tradition). Shashmaqom got formed, has been preserved, mastered and transmitted from generation to generation verbally, based on "Ustoz-shogird" ("master-apprentice") method of learning.

Rooted in the ancestral traditions of the Fatumea and Fohorem communities in Covalima Municipality, Tebe Otas-Uluk is more than a dance—it is a collective act of memory, identity, and reverence. The name itself combines “tebe” (a traditional line dance) with Otas (ancestor) and Uluk (first or origin), signaling a ritual expression dedicated to those who came before.\n\nTraditionally performed by the elders of the community, this dance takes place during important communal gatherings such as ceremonies of healing, protection, thanksgiving, or agricultural celebration. Participants often wear traditional attire and move in side-by-side formations, linked by hands or shoulders, stepping rhythmically in unison to the beat of local drums, gongs, or the babadok (a hand-held percussion instrument). The dance circle forms a symbolic space where the living and the spirits of the ancestors meet.\n\nWhat sets Tebe Otas-Uluk apart is its solemn and purposeful character. The movement vocabulary is simple yet powerful: synchronized steps, grounded footwork, and fluid arm gestures that flow with the communal rhythm. Songs are chanted throughout the dance in the Tetun-Terik language, often carrying metaphorical meanings related to the land, family, and the ancestors’ wisdom. The lyrics function as oral archives, preserving knowledge and history that is not written but remembered through voice and motion.\n\nBecause of its deep spiritual roots, this dance is only performed on specific occasions, often after traditional leaders conduct consultations with spiritual entities or conduct rituals to prepare the ground. Each gesture, each chant, is believed to activate a connection to the ancestral realm—inviting blessings, healing, or protection for the community.\n\nIn recent years, however, the practice has become increasingly rare, with fewer young people learning the movements or understanding the embedded meanings. Despite this, dedicated elders continue to lead and teach the dance, ensuring its survival as a living heritage. For them, Tebe Otas-Uluk is not simply a performance—it is a prayer in motion, a ceremony that anchors the community to its origins and affirms its cultural continuity.

“The Swan Rings: A Story of Eternal Love” is a captivating journey into Mongolia’s rich oral heritage, retelling the 500-year-old love story of Donoi the Rich and Tsagaankhuvi—a tale passed down through generations and revived today through storytelling, singing, and sand art.\n\nSet in the breathtaking landscapes of present-day Aldarkhaan soum in Zavkhan province, this story of devotion and harmony pays tribute to two legendary figures who helped sustain their community through horse herding and deep compassion. Honored and remembered as Ongods—ancestral spirits—Donoi and Tsagaankhuvi's story is a cherished legacy that continues to inspire.\n\nThis video reintroduces Mongolia’s storytelling traditions, blending folktale narration with epic singing and visual storytelling through sand drawing. At its heart are three handcrafted portraits depicting the main characters in their original attire, and a symbolic pair of silver swan rings—representing eternal love and unity.\n\nTo bring this tale to life, the creators conducted extensive research—consulting Ongods, visiting sacred sites, and collaborating with master storytellers such as N. Lantuu, B. Bayarmagnai, and G. Buuveibaatar. The team also drew inspiration from the natural beauty of Ganga Lake’s swan gatherings and the horse festivals of Agtana Khureet.\n\nNarrated by Merited Artist S. Otgon and sung by tradition bearer S. Dansran, this multimedia work features sand art by B. Sodnomdarjaa, original music by B. Erdenebat, and performances by S. Dansran and E. Enkhjin. The project was conceptualized by Agula Ulaach, revised by Agaruu UdGun, technically edited by B. Bilguun, and beautifully translated by B. Mandakhnar.\n\n“The Swan Rings” is the first in a trilogy exploring the theme “How Swans Became the Symbol of Love,” an artistic tribute to Mongolia’s timeless traditions of storytelling, love, and the spirit of community.

Cultural space of Baysun was recognized by UNESCO as the “Masterpiece of Oral and Intangible Cultural Heritage of Humanity” among the first 19 in 2001. Consequently, in 2008, it was included in the Representative List of the Intangible Cultural Heritage of the Humanity of UNESCO. Inclusion the space to the List enhanced the opportunity of preservation, documentation and conduct scientific researches of artistic traditions and culture of Baysun district. It is a world bringing together settled and nomadic traditions, Turkic and eastern Iranian peoples. The traditional culture of Baysun, besides Islam, has its roots in ancient cults and faiths. In its folklore one can see traditions with elements of Zoroastrianism and Buddhism, animism and ancestors worship. Grazing patterns have not changed in a thousand years. Livestock are still the main measure of wealth, and gardening is a male tradition. Hand spinning wheels, graters, tandirs, water mills, and blacksmiths using bellows all still exist. National clothes are made, such as doppi and chapans and head scarves for men and women, using craft traditions and local ornamental decorations dating from the tenth and eleventh centuries. Old customs and rituals govern life from birth to death. There is much historical heritage and native wisdom in them.

▶ 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.

In 2018, UNESCO also commissioned a survey (SAU-ICH Survey) on ICH in African universities. Conducted for over two months, the survey found that only one academic programme solely focused on ICH was offered in an African country (Zambia since 2019) while multiple programmes related to ICH were available across the region. The survey etched out the necessity for national and international cooperation in the agenda of bringing ICH in higher education, with most of its recommendations anchored on the long-term benefits of having a network with an online platform to further promote and build capacity around the safeguarding of ICH in Africa. Dr. Jacob Mapara, Acting Director, Institute of Lifelong Learning and Development Studies, Chinhoyi University of Technology shares the networking experience with higher education institutions in Southern Africa. \n\nJACOB MAPARA is currently the Acting Director of the Institute of Lifelong Learning and Development Studies of Chinhoyi University of Technology in Zimbabwe, where he is the Chairperson of the Centre for Indigenous Knowledge and Living Heritage. At present, Professor Mapara is leading the “Inventorying oral traditions, expressions, local knowledge, and practices of the Korekore of Hurungwe district in Zimbabwe” project.

The ICH festivals in the Kyrgyz Republic are a great way to safeguard the cultural heritage. Kyrgyzstan has a rich ICH and embraces all ICH domains including the oral traditions andexpressions, performing arts, social practices, rituals and festive event, knowledge and practices concerning nature and the universe, and traditional craftsmanship. Festivals feature various ICH domains such as arts and crafts, cuisine, folklore, felt, hunting with birds, horse games, etc. For instance, the festivals Kyrgyz Shyrdagy and the Oimo International Festival are held with the aim of safeguarding and popularizing traditional knowledge and skills of handicrafts, for safeguarding and promoting traditional games, various birds of prey festivals are held, such as Salbuurun and Kok Boru. Moreover, festivals are dedicated to safeguarding oral traditions, such as Aitysh, the art of improvisation as well as many other festivals reflecting traditional cuisine, folklore, etc.

Mongol Tuuli is an oral tradition comprising heroic epics that run from hundreds to thousands of lines and combine benedictions, eulogies, spells, idiomatic phrases, fairy tales, myths and folk songs. They are regarded as a living encyclopedia of Mongolian oral traditions and immortalize the heroic history of the Mongols. Epic performers are distinguished by their prodigious memory and skills, combining singing, vocal improvisation and musical composition coupled with theatrical elements. Epic lyrics are performed to musical accompaniment on instruments such as morin khuur and tovshuur. Epics are performed during social and public events, including state affairs, weddings, a child’s first haircut, naadam and worship of sacred sites. Epics evolved over many centuries, and reflect nomadic lifestyles, social behaviors, religion, mentalities and imagination. Epic performers cultivate epic traditions from generation to generation, learning, performing and transmitting techniques within kinship circles, from fathers to sons.