Colloquially, Mo-ngan kha-mung (Cotton Woven Cloth) is also called as Kam thag-ma in Dzongkha (Bhutanese national language). It is one of the practices in this locality which is the main source of income for most of the household. This has been practiced for many years but when and who had started this practice was not known. The clothes woven out of cotton are found thick and warm compared to the one which is imported. It‘s cost is also high compared to the one which is woven in ordinary yarn and threads. The products are of different colors and patterns. The cost depends upon the color of the cloth and the patterns used. The cost for the men’s clothes is higher than that of women’s. They used local materials for dying for different colors.\n\nWith the support from the APIC, the people in the village from a small group to uplift and keep the Mo-ngan kha-mung production alive. According to the Chiwog Tshogpa (Community representative), annually a group of people from Japan and other part of the nation used to visit, however due to prolonged lockdown the group is been affected as not so many products are able to sell. Nimin daza also shared her worrisome feelings of dying such age-old method of producing Mo-ngan kha-mung since not so many youths take interest in learning, nevertheless with the support from government (APIC) she is very optimistic that young women may develop interest, unlike the past they need not have to sit for long to separate seed and Mo-ngan.

Colloquially, Mo-ngan kha-mung (Cotton Woven Cloth) is also called as Kam thag-ma in Dzongkha (Bhutanese national language). It is one of the practices in this locality which is the main source of income for most of the household. This has been practiced for many years but when and who had started this practice was not known. The clothes woven out of cotton are found thick and warm compared to the one which is imported. It‘s cost is also high compared to the one which is woven in ordinary yarn and threads. The products are of different colors and patterns. The cost depends upon the color of the cloth and the patterns used. The cost for the men’s clothes is higher than that of women’s. They used local materials for dying for different colors.\n\nWith the support from the APIC, the people in the village from a small group to uplift and keep the Mo-ngan kha-mung production alive. According to the Chiwog Tshogpa (Community representative), annually a group of people from Japan and other part of the nation used to visit, however due to prolonged lockdown the group is been affected as not so many products are able to sell. Nimin daza also shared her worrisome feelings of dying such age-old method of producing Mo-ngan kha-mung since not so many youths take interest in learning, nevertheless with the support from government (APIC) she is very optimistic that young women may develop interest, unlike the past they need not have to sit for long to separate seed and Mo-ngan.

Colloquially, Mo-ngan kha-mung (Cotton Woven Cloth) is also called as Kam thag-ma in Dzongkha (Bhutanese national language). It is one of the practices in this locality which is the main source of income for most of the household. This has been practiced for many years but when and who had started this practice was not known. The clothes woven out of cotton are found thick and warm compared to the one which is imported. It‘s cost is also high compared to the one which is woven in ordinary yarn and threads. The products are of different colors and patterns. The cost depends upon the color of the cloth and the patterns used. The cost for the men’s clothes is higher than that of women’s. They used local materials for dying for different colors.\n\nWith the support from the APIC, the people in the village from a small group to uplift and keep the Mo-ngan kha-mung production alive. According to the Chiwog Tshogpa (Community representative), annually a group of people from Japan and other part of the nation used to visit, however due to prolonged lockdown the group is been affected as not so many products are able to sell. Nimin daza also shared her worrisome feelings of dying such age-old method of producing Mo-ngan kha-mung since not so many youths take interest in learning, nevertheless with the support from government (APIC) she is very optimistic that young women may develop interest, unlike the past they need not have to sit for long to separate seed and Mo-ngan.

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. 

The sixth sub-regional networking meeting took place in Pacific Harbor, Fiji, in April 2015. The meeting was organized by ICHCAP and the Department of Heritage and Arts of Fiji in collaboration with the UNESCO Office in Apia.\nThis meeting report includes presentation materials from the sub-regional meeting as well as summaries of the meeting with the intent of providing information to promote international cooperation among experts and institutions in the ICH safeguarding field in the Pacific region.

ICHCAP and the Vanuatu Cultural Center organized the fourth sub-regional networking meeting in collaboration with the UNESCO Apia Office. Representatives from the collaborating organizations as well as from six Pacific countries—Fiji, Federated States of Micronesia, Palau, Papua New Guinea, Tonga, and Vanuatu—attended the meeting in Port Vila, Vanuatu, in April 2013. This publication includes presentation materials as well as meeting summaries to provide information to promote international cooperation among Pacific experts and institutions in the ICH safeguarding field.

This report publication is a collection of the discussion papers presented on 28 November 2011 at the International Conference on Safeguarding Intangible Cultural Heritage under the theme ‘Regional Collaboration for Safeguarding ICH in Asia and the Pacific: Tasks and Strategies’, which was held in commemoration of ICHCAP’s inauguration. The conference provided an opportunity to look into the current ICH status and environment of the five sub-regions within the Asia-Pacific region and to seek measures to overcome the many different challenges involved with ICH safeguarding.