Old Polish sabre fencing fits within the limits of broadly understood Polish martial art, which in addition to sabre fencing includes fighting on war horses with a hussar lance, pickax (horseman’s pick), scythe, or Polish lance. The basis for the claim that Poland has its own sabre fencing pattern is the fact that it developed its own type of sabre pattern called the hussar sabre (Kwaśniewicz, 1988, p. 66) and the existence of Old Polish fencing with palcaty (short sticks) (Kwaśniewicz, 2017, p. 473)—an important element in the preparation of noblemen and courtiers for fencing with this weapon known as “cross art” (Jezierski, 1791, p. 213), and in the case of short sticks, “striking the clubs ( )” (Kitowicz, 1985, p. 113). This had its origins in the 16th century and its tradition was cultivated until 1939. It was resurrected as a Polish martial art in 1986 under the name Signum Polonicum, functioning as a contribution of Polish national heritage to the world family of national sports and martial arts.

The major veins of definitions regarding shamanism in Japanese academic discourse can be summarized as follows. The shaman is an individual with the magico-religious professional capacity to directly engage with spiritual being while under an altered state of consciousness (trance) to fulfill various roles and functions such prophecy, oracle, divination, performance of rituals and healing. Shamanism is a magico-religious phenomenon constructed of a supernatural worldview, rites, clients and followers centered around the shaman. It is believed to have existed in continuity from the prehistoric era to the present day (Sato, 2010). Buddhist monks, Catholic priests and Protestant pastors belong to the priest category of religious actors who offer prayer and conduct rituals on behalf of individuals or the society directed at spiritual beings in a unidirectional relationship and under a normal state of consciousness. On the other hand, Shamans are religious actors who perform various roles in direct interaction with spiritual beings.

Seong-Yong Park talks about the importance of ICH for the sake of sustainable development along with the characteristics of Silk Roads region. He also discusses the various Information and networking programs ICHCAP has implemented in collaboration with Central Asian nations, especially nations along the Silk Roads, showing ICHCAP’s interest in developing projects along the Silk Roads. At the same time, He proposes to develop a broader network targeting the Silk Roads region with upgraded functions of sharing information and building networks. In addition, he argues that for better opportunities for future collaborations, establishing a Silk Roads ICH Network would be a meaningful journey through cooperative and multilateral partnerships among the stakeholders to recreate the glory of the Silk Roads through ICH.

This article contains a brief summary of the major traditional wrestling styles that have been preserved by local populations in Central Asia, namely Turkmen goresh; Tajik gushtingiri; Uzbek kurash; Kazakh kuresi, and Balban kurosh. Each of these sports are considered as traditional wrestling styles, recognized at national level, while some of them have gained popularity at international level. Promotion of such national sports provides an opportunity to share national values and highlight national identity through intangible cultural heritage (ICH).

Co-orgarnized by ICHCAP and Hue Monuments Conservation Centre (HMCC), this year’s Asia-Pacific ICH NGO Conference was held in Hue, Vietnam under the theme of ICH NGOs towards Sustainable Development of Communities.

In May 2007, the director of Memória Imaterial met José Craveiro. The University of Minho organised the IX Story Days, in Braga. Craveiro was one of the invited storytellers and José Barbieri was presenting MEMORIAMEDIA, a project dedicated to the study and inventory of expressions of intangible cultural heritage. During the break for lunch when the two of them went together to the university canteen, Craveiro interrupted the conversation to identify the plants that spontaneously grew in the outer spaces of the campus. It was at this time that José Barbieri realized that Craveiro was not only one of the most influential storytellers of the traditional Portuguese tales but also a specialist and practitioner of traditional medicine. The desire to work together on this subject was born there, and they promised each other that this project would happen at a future date. \n

Prevalent in Kyrgyzstan, the horse symbolizes nomadic culture. The country’s folk literature reflects how the Kyrgyz people harmoniously live with the animal. For example, in Manas, the epic poem, the hero was inseparable from his horse, Ak-Kula, in every battle he fought. The deep association of the Kyrgyz with horses is embodied in nomadic horse games.\n\nOccurring in summertime, nomadic horse games are usually played by men. These games are a depiction of spectacular skills and manliness. Men participating in these games demonstrate excellence in horse riding, prompt reaction, agility, and strength. There is a significant number of horse games in Kyrgyzstan collectively perceived as a traditional sport. Among the most important of these games is kok boru. Also known as ulak tartysh, it is a famous nomad horse game historically believed to train young men to be fearless. The game consists of two teams on horseback, where players have to throw a dead animal (ulak or sheep) to the opponent’s goal. The team with the most goals wins the game. Another game, at chabyish, is a long-distance horse-racing competition. Depending on the distance and age of horse, this game as classified as kunan chabysh, zhorgo salysh, or byshty zhorgo. Wrestling is also incorporated in nomadic horse games. Er enish is a good example of this. Requiring great stamina, this game consists of two horsemen who attempt to push each other off each other’s horse. The first to touch the ground loses.\n\nTo preserve and develop these traditional games of nomadic culture, the Republic of Kyrgyzstan initiated the World Nomad Games in 2012. The First World Nomad Games were held in 2014 in the Issyk-Kul Oblast of Kyrgyzstan. Around nineteen countries participated in the nomad games competitions. The Second Nomad Games were held in 2016, where sixty-two countries participated in twenty-six different nomadic sports. The Third World Nomad Games will take place this year, from 2 to 8 September in Cholpon-Ata, Issyk-Kul Oblast, Kyrgyzstan. For this year, around seventy-seven countries are expected to participate. The nomadic horse games mentioned in this article will be included in the program.\n\nPhoto 1 : Man riding a horse© National Commission of the Kyrgyz Republic for UNESCO\nPhoto 2 : Girl riding a horse © Tynchtyk Turdaliev\nPhoto 3 : Riding a horse © Tynchtyk Turdaliev