"BeezBistar Foundation (BBF), a community action-based non-governmental organization, was formed in 2009 by development workers and researchers. “BeezBistar” means prosperity in life and peaceful and joyful relations between human beings and all other life-forms. BBF works with local communities, especially farmers, weavers, fishers, adivashi, dalit, and other marginalized and socially vulnerable people for a prosperous and healthy life. Its guiding ethical principles are non-discrimination on the grounds of caste, race, class, and gender. BBF believes in people’s capacity to transform their existing situation of poverty and become pros- perous through a mediated process of interdependent, collective, and community support and actions. The notion of BEEZ is grounded in the local and indigenous culture of the peoples of Bangladesh, as well as advanced by science and life-affirming knowledge and technologies."

Nepal boasts an abundance of temples, monasteries (or viharas), and other socio-cultural places where various ICH practices are performed. Here, various forms of religious and non-religious activities take place on a daily basis; but during special festivals and occasions, they are transformed into workshops of ICH practice. This article will touch upon the annual activities at the Buddhist viharas of Kathmandu Valley during the holy month of Gunla (August–September).

The life of the Bauls of Bangladesh revolves around body-centric ascetic practice termed sadhana. Bauls believe in the co-existence of every element of the endless Brahmanda, meaning universe in the human body. Thus, they make caring for the body their highest priority over anything else. They have created extensive verse about body-centric sadhana codes that they transmit through song. The verses or songs include descriptions of control over the consumption of daily necessaries, mainly food. And, they believe in the doctrine মানুষ যা খায়, সে তাই (a human is what he or she consumes). They also judge food as medicine, as the need to live a hale and hearty.

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.

Over thousands of years, the Vietnamese have held a deep belief in the lunar calendar. Although most of today’s activities are scheduled in the Gregorian calendar, they still keep track of dates in the old way—many traditional cultural activities are organized based on the lunar calendar.\n\nThe fifteenth day of lunar July is known as Wandering Soul’s Day or “Vu Lan” Day (Parents’ Day) in Vietnam. This is Vietnam’s second largest annual traditional festival after Lunar New Year, and it is celebrated by participation in various religious rituals and humanitarian activities.\n\nCelebrations aside, lunar July brings a few fears to Vietnamese hearts too—it is also known as “Ghost Month.” Vietnamese people are very superstitious, and almost everyone believes in ghosts and spirits. Therefore, with all the hauntings, Ghost Month is thought of as an unlucky time and, it is considered a bad idea to do anything important during this period. This concept comes from folk beliefs related to Buddhism that during the first half of the month, the gates of the underworld are opened, allowing ghosts to roam freely on Earth and make trouble for the living. On the full moon, they have to return, and the gates are closed again.\n\nIn Vietnam, Wandering Soul’s Day is taken very seriously. All through Ghost Month, deceased relatives will find their way back to visit with the living. Offerings and prayers bring them back, and they will then bless their relatives. Meanwhile, “lost ghosts” that have no home, no offerings, and no prayers will wander around, lost and lonely. They may be ones without relatives, forgotten by descendants or dead without having been buried carefully. These things will make them cruel and place curses of bad luck on strangers. For that reason, the Vietnamese practice activities related to their beliefs in order to appease the ghosts, and not to upset or make them angry.\n\nVietnamese families will prepare two feasts during the fifteenth day of Lunar July. The first is offered early, usually at noon, to ancestors. The second, often offered sometime after sunset, is dedicated to the “lost ghosts.” This is the only day of the year that they can feast. Because they cannot eat proper food, the living often give the ghosts white porridge. Many people also visit temples to pray, some bring offerings and donations to feed these ghosts.\n\nIt may seem strange to most, but Wandering Soul’s Day also happens to be Vu Lan Day (Parents’ Day). Vu Lan Day began with the legend of Maudgalyayana (Buddha’s leading disciple), known as Muc Kien Lien in Vietnam. After his mother died, Muc Kien Lien, by means of his supernatural power, saw that she had been reborn as a hungry ghost in the realm of hell as a result of her evil actions in her past life. He pleaded with the Buddha to save his mother. Buddha instructed his disciple that only a combined effort by all Buddhist monks could soothe the suffering of the tormented soul. He then directed Muc Kien Lien to organize an assembly of monks so that Muc Kien Lien could make offerings for the benefit of his mother’s soul. Thus, the accumulated spiritual merits resulting from the prayers of all monks helped his mother awaken; consequently, she obtained liberation. Hence, the fifteenth day of Lunar July is when people pray for forgiveness for their parents’ misdeeds.\n\nPeople pay homage to their parents and ancestors, whether they are alive or dead. The custom is that you spend time thinking of your mother’s great heart and are thankful. People whose mothers have passed away will wear a white rose on their shirt during the day while others will have a red one. In addition, they will try to avoid killing animals and will eat only vegetarian food. They will also offer food and other items for the poor. This very simple custom is practiced widely throughout the country and is a very sacred and deeply unique mark of the Vietnamese culture.\n\nPhoto 1 : The offerings for ghosts © Hoang The Phuc\nPhoto 2 : Wearing roses in the Vu Lan Day ⓒ Hoang The Phuc

Aranmula is one of the oldest villages in the state of Kerala, India. The village nestles on the banks of the River Pamba in Pathan- amthitta District. At the center of Aranmula is the Sree Parthasarathy Temple, around which the life, culture, and traditions of Aranmula village revolve. In the temple, the presiding deity Lord Krishna assumes the role of the charioteer Arjuna in the Kurukshetra War.\n\nLegend has it that Aranmula is one of the sixty-four ancient villages established by the Brahmins along the western side of India from Gokarna to Kanyakumari. Of the sixty- four villages, thirty-two are located in present-day Kerala, including Aranmula.\n\nThe rich cultural heritage of Aranmula encompasses the surrounding twenty-eight local regions called Karas along the River Pamba. The annual Aranmula vallamkali boat race is the oldest of its kind in Kerala. The Uthrattathi Jalotsavam race is held as part of the larger harvest festival Onam during August and September. Fifty-two palliyodams (snake boats) measuring 30–36 meters in length with more than a hundred oarsmen on each boat take part in the jalotsavam. The oarsmen sing the traditional Vanchi Pattu (boat songs) that invokes Lord Krishna of Aranmula. The palliyodams are also associated with ritualistic oral traditions, as embodied in the Vanchi Pattu, and social, ritualistic, and festive events such as a vegetarian feast (Valla-sadya or boat feast).

Under Our SG Heritage Plan, Singapore has been stepping up its efforts to strengthen research and documentation of its ICH, increase community participation in such research and documentation work, and leverage new technologies to promote ICH and increase both public awareness and appreciation of Singapore’s ICH elements.\n\nAs part of these efforts, the National Heritage Board of Singapore (NHB) has partnered with source communities and use new technologies for safeguarding ICH. One such recent partnership is “A Journey of Devotion—Celebrating Thaipusam in Singapore,” where the NHB partnered the Hindu Endowments Board and Indian temples to document the festival of Thaipusam and produce digital resources related to the festival.\n\nAbout Thaipusam\n\nThaipusam is an important festival among Singapore’s Tamil Hindu community, and it is celebrated every year on the full-moon day of the Tamil month of Thai. For many believers, Thaipusam is a time of devotion, sacrifice, and thanksgiving dedicated to the Hindu god Lord Murugan, who symbolizes bravery, power and virtue.\n\nThe festival commemorates Lord Murugan’s victory over evil forces, and one of the most recognizable elements of Thaipusam is the ceremonial procession of the kavadi-bearers—men who walk carrying large metal structures known as kavadi that are fixed with spikes or hooks that pierce their bodies.\n\nDuring Thaipusam, kavadi-bearers and their supporters walk along a designated route, which starts at Sri Srinivasa Perumal Temple on Serangoon Road, and ends at Sri Thendayuthapani Temple on Tank Road. These kavadi-bearers walk barefooted along this route while other worshippers carry offerings such as paalkudams or milk pots, fruit, and flowers.\n\nLive music forms a key part of the Thaipusam procession, and hymns are often sung by friends and family while religious songs (known as bhajans) are also performed by groups of musicians who follow the kavadi-bearers to boost their spirits as they make their arduous journey from temple to temple.\n\nAlong the route, there will also be community volunteers at various thaneer panthal or water points, and these volunteers will pour water onto the feet of kavadi-bearers to provide much-needed relief from walking barefoot on the hot tarmac and to offer food and water to the rest of the community.\n\nA Digital Campaign Journey\nWhen conceptualizing the campaign, NHB sought feedback from a younger audience (18–35 years old) and noted that most youths did not understand Thaipusam—what it represents and its associated practices. To better engage this younger and more digitally savvy audience, NHB put together a digital engagement plan to create content that would be engaging, informative, and participatory.\n\nThe title “A Journey of Devotion” was chosen with reference to two aspects of Thaipusam. First, it refers to the physical journey as devotees walk along their route. Second, it also refers to the personal journey devotees take upon themselves in the lead-up to Thaipusam, which includes making their own kavadis and adopting fasting practices that include consuming only vegetarian meals for up to forty-eight days.\n\nUnder Our SG Heritage Plan, Singapore has been stepping up its efforts to strengthen research and documentation of its ICH, increase community participation in such research and documentation work, and leverage new technologies to promote ICH and increase both public awareness and appreciation of Singapore’s ICH elements.\n\nAs part of these efforts, the National Heritage Board of Singapore (NHB) has partnered with source communities and use new technologies for safeguarding ICH. One such recent partnership is “A Journey of Devotion—Celebrating Thaipusam in Singapore,” where the NHB partnered the Hindu Endowments Board and Indian temples to document the festival of Thaipusam and produce digital resources related to the festival.\n\nAbout Thaipusam\nThaipusam is an important festival among Singapore’s Tamil Hindu community, and it is celebrated every year on the full-moon day of the Tamil month of Thai. For many believers, Thaipusam is a time of devotion, sacrifice, and thanksgiving dedicated to the Hindu god Lord Murugan, who symbolizes bravery, power and virtue.\n\nThe festival commemorates Lord Murugan’s victory over evil forces, and one of the most recognizable elements of Thaipusam is the ceremonial procession of the kavadi-bearers—men who walk carrying large metal structures known as kavadi that are fixed with spikes or hooks that pierce their bodies.\n\nDuring Thaipusam, kavadi-bearers and their supporters walk along a designated route, which starts at Sri Srinivasa Perumal Temple on Serangoon Road, and ends at Sri Thendayuthapani Temple on Tank Road. These kavadi-bearers walk barefooted along this route while other worshippers carry offerings such as paalkudams or milk pots, fruit, and flowers.\n\nLive music forms a key part of the Thaipusam procession, and hymns are often sung by friends and family while religious songs (known as bhajans) are also performed by groups of musicians who follow the kavadi-bearers to boost their spirits as they make their arduous journey from temple to temple.\n\nAlong the route, there will also be community volunteers at various thaneer panthal or water points, and these volunteers will pour water onto the feet of kavadi-bearers to provide much-needed relief from walking barefoot on the hot tarmac and to offer food and water to the rest of the community.\n\nA kavadi-bearer being cheered on by friends and family near the Sri Thendayuthapani Temple © National Heritage Board, Singapore\n\nA Digital Campaign Journey\nWhen conceptualizing the campaign, NHB sought feedback from a younger audience (18–35 years old) and noted that most youths did not understand Thaipusam—what it represents and its associated practices. To better engage this younger and more digitally savvy audience, NHB put together a digital engagement plan to create content that would be engaging, informative, and participatory.\n\nThe title “A Journey of Devotion” was chosen with reference to two aspects of Thaipusam. First, it refers to the physical journey as devotees walk along their route. Second, it also refers to the personal journey devotees take upon themselves in the lead-up to Thaipusam, which includes making their own kavadis and adopting fasting practices that include consuming only vegetarian meals for up to forty-eight days.\n\nFor the campaign, NHB decided to focus on telling the story of the festival through the perspective of four practitioners: a kavadi-bearer, a piercer, a musician, and a water point volunteer. By focusing on these individuals, NHB hopes to make the content more relatable to the audience. The video interviews were then uploaded on NHB’s Facebook and Instagram platforms, and to date, have attracted more than 650,000 views.\n\nNHB also noted that Thaipusam has always been a vibrant and colorful festival that attracts photographers every year. As a result and as part of NHB’s efforts to increase community participation in ICH documentation, NHB created the hashtag #Thaipusamsg on Instagram to encourage community photo contributions. This has resulted in the collection of a wide array of photographs.\n\nFinally, NHB created a comprehensive NHB’s webpage at https://www.roots.sg/thaipusam, which includes photographs, a brief history of the festival, and how it was brought into Singapore by early migrants as well as relevant artifacts in the National Collection that are associated with the festival, such as the kavadi from the collection of the Asian Civilizations Museum and photographs of the festival from the early twentieth century from the collection of the National Museum of Singapore.\n\nMoving forward, NHB will be developing and implementing similar digital campaigns to document and promote other ICH festivals and practices from other communities such as the upcoming campaign on Ramadan, a month-long fasting period observed by Muslims in Singapore in the lead up to Hari Raya Puasa, also known as the Day of Celebration.\n\nPhoto 1 : Singapore’s digital campaign to engage the Indian community and educate the public about the practices associated with Thaipusam © National Heritage Board, Singapore\nPhoto 2 : A kavadi-bearer being cheered on by friends and family near the Sri Thendayuthapani Temple © National Heritage Board, Singapore