Sumalak sayli is an essential part of Navruz festivity. It is an event, which embodies national as well as universal human values, a bright example of intangible cultural heritage. Sumalak, being the main food that is offered during Navruz festivity, is considered to be delicious and tasty. According to some sources, sumalak, which has always been prepared in spring (i.e. at the beginning of Navruz festivity), has more than 3000 years of history. Notably, in historical and literary sources of Amir Temur’s epoch,it was mentioned that the traditions associated with sumalak festival represented an integral part of Navruz. Sumalak festivals were organized in steppes, gardens,small towns squares, registans, markets, holy sites and mahallas, and lasted from one week to one month.

Sumalak sayli is an essential part of Navruz festivity. It is an event, which embodies national as well as universal human values, a bright example of intangible cultural heritage. Sumalak, being the main food that is offered during Navruz festivity, is considered to be delicious and tasty. According to some sources, sumalak, which has always been prepared in spring (i.e. at the beginning of Navruz festivity), has more than 3000 years of history. Notably, in historical and literary sources of Amir Temur’s epoch,it was mentioned that the traditions associated with sumalak festival represented an integral part of Navruz. Sumalak festivals were organized in steppes, gardens,small towns squares, registans, markets, holy sites and mahallas, and lasted from one week to one month.

Sumalak sayli is an essential part of Navruz festivity. It is an event, which embodies national as well as universal human values, a bright example of intangible cultural heritage. Sumalak, being the main food that is offered during Navruz festivity, is considered to be delicious and tasty. According to some sources, sumalak, which has always been prepared in spring (i.e. at the beginning of Navruz festivity), has more than 3000 years of history. Notably, in historical and literary sources of Amir Temur’s epoch,it was mentioned that the traditions associated with sumalak festival represented an integral part of Navruz. Sumalak festivals were organized in steppes, gardens,small towns squares, registans, markets, holy sites and mahallas, and lasted from one week to one month.

Sumalak sayli is an essential part of Navruz festivity. It is an event, which embodies national as well as universal human values, a bright example of intangible cultural heritage. Sumalak, being the main food that is offered during Navruz festivity, is considered to be delicious and tasty. According to some sources, sumalak, which has always been prepared in spring (i.e. at the beginning of Navruz festivity), has more than 3000 years of history. Notably, in historical and literary sources of Amir Temur’s epoch,it was mentioned that the traditions associated with sumalak festival represented an integral part of Navruz. Sumalak festivals were organized in steppes, gardens,small towns squares, registans, markets, holy sites and mahallas, and lasted from one week to one month.

▶ Play 3. A Pact for Peace A Journey to Kalinga\nThis episode was first aired on Filipino television on April 18, 1996. This episode has been modified from its original format.\n\nAn animal was offered in the context of the Kalinga cultural ritual.\nHistorically, the Kalinga is a mixed group (Calinga, Kalingga, Kalina’), but it is now considered as a more or less homogenous group in the province of Kalinga. Subgroups of the Kalinga may also be found in the adjoining provinces of Apayao, Abra, Ilocos Sur, and Cagayan. There is a small group of people in the province of Ifugao also called Kalinga but who are not related to the central Kalinga population. The core area of the group is in the drainage areas of the Chico River and its tributaries in northern Cordillera. One of the ways in which this culture has been subgrouped is as follows: Balbalan (northern), Lubuagan (southern), and Maducayan (eastern). Another suggested subgrouping is: (1) Giad’an Balbalasang, (2) Sumadel, (3) Lubuagan, (4) Nabayugan, (5) Ablig Saligsig, (6) Kalagua, and (7) Mangali Lubo. In addition, there is a little-known highly mobile group in the Kalakad-Tupac area in east Tanudan.\n\nThe members form a mixed group of people thought to be descendants of migrants into the area from the Cagayan Valley to the east and the province of Abra to the west. There is a marked difference between the northern and southern populations due to the introduction of wet rice terracing in the south from Bontoc. An eastern grouping caused by eographic circumscription is also recognized. The society is organized into endogamous groups stemming from budong (peace pact) alliances. Because of their dress and personal ornamentations, the Kalinga have been dubbed the “Peacocks of the North.” Two distinctive features are the octagonal house in southern Kalinga, and the peace pacts that they enter into to preserve relationships between neighboring groups. Settlement areas are denser in the south.\n\nAgriculture is also carried on in terraces, though on a smaller scale than the Ifugao and Bontoc, and field preparation is done with the use of draft animals. Rice is the principal crop. Swidden crops include beans, sweet potato, corn, sugar cane, and taro. Coffee is a popular cash crop. The Kalinga are also known for their pottery, baskets, and metal craft.\n\nAlthough in the past, peace pacts had been common among the numerous ethno-linguistic groups, the budong of the Kalinga has caught the country’s imagination. Warring groups enter peace-enhancing arrangements through an elaborate procedure and the holders of each party keep token symbols from the other holders. These symbols ensure that the communities adhere to the terms of the pagta, the rules dictated by the pact.

▶ Play Video 7. The T’boli A People Who Live with Art\nThis episode was first aired on Filipino television on September 19, 1996. This episode has been modified from its original format.\n\nThe T’boli (Tagabili, Tiboli), together with the B’laan to the east and Teduray to the north, are in a single language group distinct from the remaining language groups of Mindanao. The T’boli traditionally live in scattered ettlements in the highlands of southwestern Mindanao, in the province of South Cotabato. The cultural communities surround the complex of highland lakes—Lake Sebu, Lake Selutan, and Lake Lahit. Settlements are composed of family clusters of fifteen or more households. Clusters are at elevations averaging 3,000 feet above sea level. Recently, these settlements have grown to comprise thirty or more households. Each settlement has a ceremonial house called a gono bong (big house). Members of such communities are usually related by kinship.\n\nThe T’boli practice swidden farming, cultivating highland rice (teneba), the staple food, potato, sugar cane, taro, and sweet potato. Corn and coffee are considered cash crops. Owning a horse is an indicator of economic status. Forests function as the main source of food, and the main source of protein is lake fish.\n\nThe T’boli are noted for their backstrap loom textile, t’nalak, which is woven from tie-dyed abaca fiber. Personal ornaments made of multicolored beads and embroidered blouses and hats are other notable features of the T’boli. Small household metal industries use the lost-wax process to manufacture cast brass bolo handles, figurines and betel-nut containers, and other ornaments.\n\nWhile the kinship system is bilateral, there is a strong male dominance. The father leads the household, and the oldest male leads joint and extended families. The oldest male child takes over this dominance upon the death of the father. If there is no son, lomolo is practiced, whereby the father’s eldest brother assumes the wealth of the deceased and claims the latter’s wife as his own.\n\nThe communities are also linked through a recognized leader, the datu, who does not officially command but whose word is respected because of his status, economic means, reputed courage, skill in settling disputes, and wisdom in the interpretation of custom laws. The position is achieved through community validation. He traditionally acquires rights over a person for whom he has paid an unsettled debt.\n\nA major social ritual of the T’boli is the mo-ninum, which is usually celebrated for a marriage and includes a multilateral exchange of articles of wealth (kimu). After six ceremonial feasts, for which the families take turns being hosts (moken) and guests (mulu), the ceremony climaxes with the marriage itself. The whole cycle may take many years to complete and sometimes results in the construction of a gono mo-ninum, a huge house that can accommodate more than two hundred people.\n\nMaguindanaoMandayaKalingaSubanonTagalogManobo

Neal refers to a cake-making tool called NomNeal (Neal Cake). In some parts of Cambodia, this cake is an annual tradition associated with the ascension (Neak Ta) of the villagers near the Sambor Prei Kuk temple complex in Kampong Thom province. Every month, the locals prepare to make offerings to their Neak Ta, which is associated with the entire archeological site. There are two Neak Ta who are closely related to each other, the "gatekeeper or Neak Ta Tvear" and another one is “Neak Ta” who looks over the entire temples’ complex. In every house, the locals make cakes to donate for any ritual ceremonies.\n To make this cake, they need to mix white rice with some sticky rice and pound it together until it turns into powder. Then add a little bit of sugar and salt to make it taste salty and sweet. Before they start cooking, they boil water in a clay pot and put a coconut shell with a hole on the bottom on top of it. They put the rice flour around the edge of the clay pot so that no steam can come out of the mouth of the pot. They take two long banana leaves and put them on the bottom of the pot before pouring the flour into it. For this powder, they mix them with water to make it sticks together and becomes a paste and then cover it with two or three banana leaves before putting the lid on the pot and pressing it on for about 5 to 10 minutes. When the cake is ready, they remove the cover and touch the leaves. Peel a squash, grate it and squeeze the cake out of the Neal.\n

Jamu is a traditional medicine used in Indonesia. It is made primarily with natural ingredients such as roots, bark, flowers, seeds, leaves, and fruits, sometimes mixed with animal products such as honey, royal jelly, milk, and egg. Jamu originates from two ancient Javanese words, djampi meaning "medicine" and "healing," and oesodo meaning "health." Jamu is used all across Indonesia but most prevalently in Java. In large cities, sweet, refreshing drinks that contain bitter jamu and honey or palm sugar are sold on the streets.

This is similar to the story of the Genesis flood in the Bible. This legend states that there was a big flood when a man mistakenly killed a rat who was the incarnation of his wife’s mother. The story starts with a rat that snuck into the house and ate all the sugar cane reserved for the man’s children. The man got mad at the rat and set a trap to kill it. The rat was killed and brought in a big flood that covered the whole island of Yap.

This is from a seasea, a type of women’s standing dance, composed to mark the inauguration of the sugar cane factory in Labasa town in Macuata province.

Meke, a type of traditional Fijian dance, is the repository of iTaukei oral culture and served as a unifying factor in Fijian society before the arrival of Christianity. The musical form of meke is a Fijian polyphony composed around tonal center. It has short intervals and comprises seconds (major and minor), thirds (major), fourths, and occasionally fifths. The melodic movement is small and mostly stepwise with the laga (principal line) in the middle.\n\nThe laga is the lead singer of the meke and sets the tempo and pitch. Above the laga is the tagica (meaning “to chime in”) and below is the druku (bass). There are duet riffs involving the laga and tagica sung in a close polyphony of seconds, thirds, occasionally fourths, and unison. The chorus involves all the singers and is usually in a block choral pattern. There may be two more parts: vakasalavoavoa (a descant), the highest part, sung above the tagica; and the vaqiqivatu (tenor part), weaving a polyphonic line between the bass and the laga and providing harmonic interest without being integral to the whole. \n\nThere are meke for every occasion. Some are regional and some are collective, from those sung within the family and extended groups to the very large and impressive dance meke involving hundreds of participants. All of them form the Fijian musical canon together with instruments such as lali (large slit drums), lali ni meke (small lali for meke), derua (bamboo stamping tubes), and cobo (clapping with cupped hands).\n\nThere are other instruments such as the davui (end-blown triton shell) and the dulali (nose flute), but these instruments are not included in meke performance. The actual singing of meke involved a number of performers: men, women, and children in any combination, sitting in a tight circle around the leaders. Texts of meke are arranged in stanzas and composed in an indigenous, oral poetic style. There are no limits to the number or the length of the stanzas; rhythm and rhyme are paramount.

This selection mainly features Yapese currencies and their history. It also shows the types and usages of local currencies that can be used in local gatherings, ceremonies, or events.

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 20 is 'TRADITIONAL TUG-OF-WAR GAME.'

ICHCAP published the book Living Heritage Series – Traditional Martial Arts in collaboration with UNESCO International Centre of Martial Arts (ICM). The Living Heritage Series is a serial publication on regional/national transmission and safeguarding of intangible cultural heritage elements. It focuses on a different topic each time, discussing the relevant intangible cultural heritage of various regions to raise the visibility of cultural diversity emphasized by the UNESCO.\n\nLiving Heritage Series-Traditional Martial Arts showcases creative and historical traditional Martial Arts from around the world through contributions from 19 writers in various countries.

Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs.\nLialiaci means to ponder or reflect upon deeply. That is the intent of these articles and perspectives on culture. \n\nThe Vanua Spirituality will attempt to explain the ancient spirituality of the indigenous people of Fiji. Indigenous spirituality is important because it describes in totality the significance of the Vanua, its worldview and vanua ethos. \n\nFijian Bread; The people of Qoma are fisherfolk, and part of their traditional role is the presentation of turtle accompanied with a basket of Fijian bread 'madrainiviti' to the chief of Verata and Dawasamu. Before the introduction of wheat bread in Fiji, their ancestors were enjoying traditional bread made out of fermented root crops.\n\nThe five Cultural Protected Water Body (CPWB) Types in Fiji; A total of five CPWB were found to be practiced in Fiji.\n

This book introduces the tug-of-war traditions of Korea and the three Southeast Asian countries mentioned as well as the tugging traditions passed down in Japan, Thailand, and Ukraine. The book presents studies showing various conditions and perceptions of tug-of-war in each country. So, it will be valuable research material for those interested in tug-of-war.