#유네스코아태무형유산센터 #bhutanculture #bhutan #ichcap \n\nThe Art of Calligraphy and writing is not only the fundamental need of academic knowledge but it is also an essential skill required preserving and promoting religious teachings. It not only requires academic intellects but most important the hand-skill of calligraphy. The origin of the calligraphy as per Lam (Spiritual master) Ugyen Tenzin Yoezer, popularly known as Lopen Nado, who was then the Advisor to the Department of Education on Dzongkha Development in Bhutan says that, there was a natural system of using words and phrases in oral communications such as conversations, discussions, and official announcements, consistent with the general practice. Development of the system of communication through the writing of letters and documentation had not been widespread. During the second visit of Guru Padmasambhava to Bumthang was in the 8th century, he was accompanied by one of his 25 principal disciples’ names Denmang Tsemang. At that time Guru Padmasambava gave the sacred teachings of the Secret Mantra to the King Sindhu Raja, but it was said that there was no system of writing in the country that time. So, it was Denma Tsemang who transcribed the transmitted teachings for the King’s practices and thus the beginning of the tradition of writing in Bhutan.\n\nThereafter in the 15th century, Terton Pema Lingpa (1450-5121) transmitted the writing tradition to his heirs until the dawn of 17th century when Zhabdrung Ngawang Namgyal (1594-1651) established the State Government by initiating the Monastic Body where the Calligraphy section (Yig-zoi-de) was particularly set for the monks to impart and learn art of calligraphy. It was necessary not only or writing and learning for oneself but, for the woodblock engraving projects that was thriving in Punakha Dzong initiated mainly for the flourishment of the Buddhist teaching in the country. Later, the art was perpetuated and practiced by the successive Je Khenpos (chief abbot) and Druk Desis (temporal secular rulers) and Monarchs until now.\n\nGenerally, there are five types of calligraphy writing; U-chen (Block script), U-mey (Headless script), Len-tsa (Rajana script), War-tu (a type of Indian script) and finally the Jog-yig (the typical Bhutanese script). Amongst these scripts, Len-tsa and War-tu scripts are mainly used as decorative scripts, while U-chen is more common in writing Buddhist canons, ritual scripts and even for the formal corresponding letters and Jog-yig script is just for writing formal records and corresponding letters. Regarding U-mey script, though it is rare to its usage bring a Tibetan script but there are some calligraphers knowing how to write.\n\nHowever, the tradition of writing i.e. Calligraphy has been greatly hampered and left on the verge of dying tradition due to the emergence of computer technology and available fonts in the country. Yet, there are still well known and skilled calligraphers which are mostly used by His Majesty’s Kangyur Project for writing Golden Scriptures of Buddhist Canon and even by some individual Spiritual masters which have helped in reviving and revitalizing the art in the country.\n\nFor more information\nhttps://www.ichlinks.com/archive/elements/elementsV.do?nation=BT&page=1&urlAnchor=txt&elementsUid=13874511097589678075&mode=grid&searchText=Calligraphy&orderCd=B&countrys=BT

Katta ashula is a vocal direction, a song genre typical for the Ferghana Valley, in which peculiar style and manner of singing is observed. It is performed by two or more singers in turns and without accompaniment of musical instruments. Katta Ashula is characterized by laconism (in means of expression), expressiveness (in music language), dynamism (in melodic development) and bright emotionality. Its figurative structure (or style) is closely connected to the traditional (classical) poetry of lyrical and philosophical nature. And ghazals of Navoi, Lutfi, Mashrab, Khazini, Muqimi, Furqat, Zavqi, Miskin serve as main poetic texts in this genre. Though, since the XX century the poems of contemporary Uzbek poets (such as Sobir Abdulla, Charkhi, Chusti, Akmal Polat, Khabibi, and others) as well as examples of folk poetry have been widely used. In terms of subject matter katta ashula songs can be divided into love-lyrical, didactic, religious and contemporary ones. The origins of katta ashula genre should be looked for in ancient folk-ritual chants, songs of "praise" (such as marsiya, navkha, ayolgu), agriculture- and labor-related songs with their original combination of recitative-declamatory beginning and chanting; and in distiches of ghazals (ghazalkhonlik), written in aruz prosody. Performance with high-pitched voice, existence of culmination parts, clarity of words for and their impact to the listeners – all these are features of this type of song. Katta ashula has several genres, such as “Yovvoi maqom” (“Yovvoi Ushshoq”, “Yovvoi Chorgoh”),"Yovvoyi asula" ("Yovvoyi Tanovar", "Yovvoyi Munojat"), "Yakkahonlik" ("Ohkim, gulzorim qani topmadim").\nNotably, the emergence and development of Katta ashula genre is closely linked with existence of corresponding performance schools, which stand out with their style of interpretation, manner of singing and bearers. From among katta ashula performance schools it is possible to mention Qoqand, Margilan, Andijan, Namangan and Tashkent performance schools.

This dance is a reconstruction of the masked dance performed in the Drametse region, rearranged for a solo performance. ‘Nga’ means drum, and ‘Cham’ means ‘masked ritual dance’. The Drametse Nga Cham is a dance performed during the Drametse festival to commemorate the great teacher ‘Padmasambhava’, who brought Tibetan Buddhism to Bhutan in the 8th century.\n\nIt is said that Drametse Nga Cham originated from a dance performed by legendary male and female heroes living in the celestial world. Traditionally, it was performed by 10 musicians and 16 male dancers. The dancers wear monk’s robes and wooden masks depicting real or legendary animals, and dance in the temple yard.\n\nDrametse Nga Cham has an important place in the Bhutanese society, with religious and cultural significance. The Bhutanese see this dance as the source of their spiritual strength and a symbol of their national identity. However, there have been challenges in its transmission in recent years, with a decline in the number of practitioners and students.\n\nCharacteristics:\n∙Inscribed to the UNESCO Representative List of the Intangible Cultural Heritage of Humanity in 2008\n∙Cham, a type of masked ritual dance\n\nPerformed by Ngawang Tencin\nDirected by Ngawang Tencin

If beliefs in fertility associated with aspiration of reproduction remains as a cultural sediment; beliefs in ancestor worship exist in various forms not only in the Việt communities but also in the lives of many ethnic groups; beliefs in village titulary worship make communal houses to become special space for religious activities; then beliefs in the Mother Goddesses has not only spread widely, but also formed large worship centers exceeding a village’s and a commune’s space. In other words, the development of beliefs in the Mother Goddesses is a spatial expansion from the North to the South, from coastal region across the delta to the mountains; from remote areas to urban centers in Viet Nam. Beliefs in the Mother Goddesses is a process of integrating and combining folk beliefs and religious activities of the Việt people and of other ethnic groups such as the Tày, Nùng, Tai, Dao, Cham, Khmer, etc which forms a specific type of Vietnamese folk belief sustainably developed for a long time.

Long ago, for some Caroline Islands, Kachau referred to Kosrae and sometimes the easterly direction. This continues to be remembered as such across the contemporary Caroline Islands. Islanders on Central Caroline atolls, today, trace their ancestors to Kosrae. Kosraeans were known to have sailed to the Marshall Islands and as far west as Satawal. Navigators had a very important role and needed to know much about many aspects of life. Navigators referred to the moon as well as stars to follow their course. \n\nCanoe builders are referred to as mwet orek oak (two morphemes, orek- refers to work and oak refers to canoe). In former times, they were a class of artisans who handed down their skills within the family. Each man was his own canoe builder. In the old days of canoe building on Kosrae, asset (a type of tree that can be used as a natural caulk for patching the side of the canoe or as an adhesive) was used to plug holes and a sap from mos (breadfruit) was used as a glue to bring pieces of wood together. The sap was mixed with wood shavings from the carving of the canoe. A red soil called lap was mixed with asset to paint the canoe. While there is red soil across the island of Kosrae, the correct location for the lap used on the canoes comes from Utwe. Special working chants were common when pulling down the felled tree trunk. These. Chants continue into contemporary Kosrae especially in times for hard work. At the end of the construction of a canoe, there is a special feast that occurs for the mwet seluh and the workers assisting him. \n\nAs modes of transportation have changed over time, canoes are less often used outside of the reef; however, the canoe is a prominent icon for Kosraeans because it is part of a popular activity of canoe racing. This came about after liberation from the Japanese period. It became a celebration activity on contemporary Kosrae in observation of Kosraean liberation from the Japanese.

This is a portion of the traditional Bhutanese masked dance of Cham, rearranged for a solo performer. It is a combination of the ‘Drum Dance’ which represents the victory of good over evil, and the ‘Hero’s Dance’ which contains a message to the god of peace and anger. In Bhutan, Buddhism is more than a religion, being a philosophy that guides its way of life and culture. In this culture of Buddhism, Cham is regarded one of the most unique elements of the Bhutanese Buddist heritage. ‘Cham’ which refers to a type of masked dance performed at rituals, is performed at the annual festivals of temples in the region. The people of Bhutan regard the act of viewing Cham as a spiritual experience, of release from worldly attachments.\n\nCham dancers wear traditional costumes made of silk in the 6 colors of red, white, yellow, green, blue and black. Each color stands for different aspects of nature, red for fire, energy and strength, white for water and peace, yellow for the ground, growth and elevation, green for air and finiteness, blue for the universe and infinity, and black for anger. The masks worn while dancing are carved from wood, depicting saints, wise men, guardian deities and legendary figures. The music is played using cymbals, drums, large and small copper horns, conches and bells.\n\nCharacteristics:\n∙An excerpt from a Cham (Bhutanese masked ritual dance) adapted for the stage\n\nPerformed by Tsering Dorji\nDirected by Tsering Dorji

“Hát bội” is a traditional performance art in Vietnam, it has a rich historical foundation, and quite an influence to the community. The stage of Hát Bội also consists of Viet aesthetic values, reflecting the life, stories, and aspirations of the Vietnamese. Hát bội characters contain a fine selection of multiple human characteristics. With those qualities - every plot, every movement, technique and performing elements are conveyed in a holistic sense. Let's learn about the details of each character type so we can fully appreciate this traditional art form. Check out ichlinks.com to learn more about Hat boi essential types of characters. \n\nCredit:\nProduced in ICHCAP - Cultura Fish (Hiếu Văn Ngư) partnership. \n\nContent development: Vuong Hoai Lam (Researcher), Luc Pham Quynh Nhi (Coordinator, editor), Ha Hoang Minh Trang (Translator)\n\nContributors : \n- Cultura Fish team: Ha Thuc Duc Tung, Nguyen Le Thanh Thao, Nguyen Le Nhat Anh, Tran Thi Minh Thuy\n- Ho Chi Minh city Theatre of Hat boi: Vu Ho Hoang Vu, Ha Tri Nhon, Linh Hien, Bao Chau, Hoang Tuan, Thanh Binh, Dong Ho, Kieu My, Anh Thi, Ngoc Giau, Thanh Trang, Hoang Ha, Huu Danh, Linh Phuoc, Nguyen Tuan, Minh Khuong, Ngo van Tong, Nguyen Van Do, Ho Tuan Dung, Le Minh Tan, Tran Thanh Hung, Nguyen Tran Thanh Tuan. \nProduction: Cao Trung Thao and Pham Anh Nguyet\nPhoto by Giang Pham

The Kaiui—also known as fui or be’u in different regions—is a traditional bamboo flute of Timor-Leste, cherished for its gentle, evocative sound that once echoed across rice fields, hilltops, and quiet village evenings. Long associated with solitude, emotional expression, and storytelling, the Kaiui is more than just a musical instrument—it is a vessel of memory and connection.\n\nTraditionally crafted from au-fafulu, a specific type of bamboo, the Kaiui features seven tone holes and is often about the length of a forearm. A key part of its design is the use of a corn cob or similar material to block part of the internal chamber, modifying the flow of air and shaping the distinctive tone. The player blows across the top opening while controlling the pitch with their fingers, producing melodies that are haunting, meditative, and subtly expressive.\n\nFor generations, the Kaiui was used by boys tending livestock in the fields, especially in the early mornings or during midday rest. It was played to pass the time, soothe animals, or simply to ease loneliness. Others used it to express feelings of longing—especially in matters of love, separation, or remembrance. In many communities, the flute is considered a deeply personal instrument, capable of giving voice to emotions that are otherwise difficult to speak.\n\nThe art of playing Kaiui is learned informally, typically by observing and mimicking older siblings, parents, or elders. There is no standard notation; the music lives through imitation, memory, and improvisation. Songs vary from region to region and even from player to player, with some tunes tied to seasonal rhythms or traditional events like sau-batar (harvest ceremonies) or rites of passage.\n\nThe Kaiui also plays a role in certain rituals and ceremonies, where its sound is believed to create a space of calm, welcome ancestral spirits, or accompany reflective moments. Its simple construction and natural materials reflect a worldview grounded in harmony with the environment—a flute made entirely from what the land provides, played under the open sky.\n\nToday, however, the practice of making and playing the Kaiui is increasingly rare. As younger generations turn to electronic music and imported instruments, the quiet music of the bamboo flute is fading from everyday life. In some communities, it survives primarily as a cultural demonstration during festivals or heritage programs.\n\nEfforts to preserve the Kaiui are now underway through workshops, school projects, and intergenerational exchanges. In these spaces, the flute is not only played but celebrated—as a living symbol of Timor-Leste’s musical heritage and a gentle reminder of how sound, memory, and identity are woven together in the simplest of forms.

Muay Thai is the national sport of Thailand and a traditional martial art that excites audiences around the world. Although Muay Thai was originally a combat art developed for national defense, as peace prevailed it became over time a type of festive entertainment enjoyed by many. \n\nMuay Thai fighters train to manifest cosmic energy through body movements known as yantra and perform a ritual called wai khru before fights to express their gratitude to their instructors. This video shows the true meaning of Muay Thai and the spirit of the Thai people through aspects of Muay Thai training.

Miniature - in fine art, a small picture of careful and elegant decoration, with a thin overlay of colors. A special type of miniature is painting with varnish, oil or tempera on the surface of small varnish products. In the art of miniature, there are various schools and directions. In the ХV–ХVII centuries portrait genre and the description of historical events became consistent and basic theme in art schools of Central Asia. Coming exactly to this century, such creative schools as “Samarkand school of miniature”, “Gerat School of miniature”, “Baburids’ school of miniature” has been formed.

The arm of the fiddle is made with iron and joined with iron pot. The rope has to be yarned the type of twine which is put on the fiddle.\nFiddle\n-3 feet 3 inches in length of the fiddle\n-6 inches in the height of the body of fiddle\n-5 inches in the girth of the body of fiddle\n-2 feet 3 inches in length of string\nBowl\n-1 feet in length of the bowl

The people of Thailand enjoy flying kites in March each year. Each region boasts its own type of kite, crafted in various shapes. The tradition of kite-flying began as a key ritual to pray for luck during the Sukhothai Kingdom and became popular among people of all social backgrounds. Although in more recent times it has become somewhat commercialized, it remains a popular traditional game in Thailand. \n\nThis video describes the method of crafting a kite and the rules and techniques of kite-fighting using Pakpao and Chula kites.