Beksultanova Chinara (11.21.1967) In 1991 graduated from the history department of the Kyrgyz State University. She has been working at the Institute of History, Archeology and Ethnology since November 2005. She is a member of the ICH Conservation Working Group under the Ministry of Culture, Information and Tourism of the Kyrgyz Republic. \n- Research interests: material and spiritual culture of the Kyrgyz people: traditions and innovations, cultural changes in market conditions, the development of handicrafts and ways to preserve the cultural heritage of the people.

Ariyapala & Sons’ passing through their fifth generation of carving traditional masks and dancing is a non-profit organization which works with the mask making community in Ambalagoda. Ambalangoda is a very popular cultural centre in the southern coastal region of Srilanka and is well known for traditional mask carving and mask dancing. It was named after ‘Ariyapala Wijesuriya Gurunnanse’, one of the greatest master craftsmen in Sri Lanka. The organisational building includes a well developed museum, a workshop and a well decorated product display shop with various types of traditional masks. The museum is designed to introduce into the richness of the mask tradition of Ambalangoda and to strengthen cultural heritage. This museum also has a small library containing all available anthropological literature on mask performances to serve as a centre for traditional arts & crafts and for research as well.

The World Ethnogames Confederation is an international organization whose activities are aimed at preserving, reviving and developing the ethnocultural, ethnosports and universal world ethnic movement, as well as the development of intercultural and interfaith dialogue.\n\nThe main goals of the World Ethnogames Confederation are to develop and popularize the ethnoculture heritage and ethnosport movement, and to provide access to the ethnosport and ethnoculture education.\n\nThe World Ethnogames Confederation has realized several large international projects such as “Nomad Universe”, "Ethno-Festival of the Silk Road" and the “World Nomad Games” the biggest program initiated by the Kyrgyz Republic for the safeguarding and promotion of traditional games and sports. During the First, Second, and Third World Nomad Games (WNG) the World Ethnogames Confederation served as a Secretariat of WNG and supported the preparation for the games, crafts fairs, scientific conferences, etc. \n\nThe Confederation’s activities are coordinated by Mr. Askhat Akibaev. He is the head and author of the projects of the World Confederation of Ethnogames. He graduated from Kyrgyz National University named after Jusup Balasagyn and continued his studies at the Diplomatic Academy of the Ministry of Foreign Affairs of the Kyrgyz Republic. \n

The Shinjé Yabyum dance is a display of Yamāntaka, performed by two dancers wearing red bull masks, silk robes, vajra shoulder covers, and traditional Bhutanese leather boots. They each hold a sword symbolizing the wisdom that cuts through ignorance. The dance is accompanied by a musical orchestra constituted of a cymbal and long horns. During the entry and the exit chapters, oboes are also played. \n\nVajrayāna rituals including sacred cham require the stage to be cleansed of negative forces. Thus, the female and male wrathful forms of Mañjuśrī chase evil forces and bless the ground as sacred space. This action of delimiting the ground is called sachag, or establishing the ground. The dance is also performed as a piece during the dance tests, which the dancers perform without wearing masks. The dance is often performed by the dancers who are next to the two chief dancers, these being the first and the last dancers.\n\nDuring this dance, the master clown often appears to make fun of the two bull-masked figures, pretending they are bullocks and he is a ploughman. The movement of the dance, like most other cham, alternate between slow and peaceful motions and fast violent movements. \n\nNote : The text above is an excerpt from the collection of essays from the Bhutan Cultural Library (https://schopheltrashigangpa.wordpress.com/) and adapted with the information provided from the National Library and Archives of Bhutan.

Basket Making, Kalash, Chitral

The Vugalei Chiefdom is renowned for its iconic traditional basket known as Voco. Savu village is straddles the center of the chiefdom. Tributes of fish pass through Naimasimasi Village on its way to the village of Sote, Natuva and Nameka resting at Savu village along the way. Savu village provides the Voco basket before it is carried to Sote Village. The exchange from Sote Vilage is pork, which passes through Savu and carried to Naimasimasi Village. This is an age old expression of the warrior-chief relationship from these villages to the Ratu of Verata chief. The basket is woven from a kind of climbing pandanus known as wa me. \n

Having originated in bhani, a type of drama, mentioned in at least 10th century inscriptions of Cambodia, Lkhon Khol today is performed by males, wearing masks with the accompaniment of pin peat, a traditional orchestra, and melodious recitation. It performs only episodes from Reamker, a Cambodian version of the Indian Ramayana.\nLkhon Khol Wat Svay Andet is distinct from the generic form because its specific aim is to propitiate Neak Ta (guardian spirits of a place and its people; in this case the community of Wat Svay Andet), and in so doing, protect and make prosperous the community, its lands and harvest. When Lkhon Khol is performed especially during a fixed date after the New Year, spirit mediums are presented to facilitate interaction between the Neak Ta, performers and villagers. Spirit mediums, who predict the situation for the upcoming year, attend the performance and become possessed by the Neak Ta and then might get on the stage. When the spirits are satisfied by the performance, villagers are blessed by them, and if not, dancers will stop; the music continues; and the audience will fall silent and carefully listen to the spirits. Then the episode must be performed again. nIn Wat Svay Andet, Lkhon Khol has such spiritual significance in the community that some Reamker characters have become local deities in themselves. For example, on the campus of the monastery, a shrine for Hanuman (Monkey General) locally called Lok Ta Kamheng is built and venerated. The mask for Tos Mok (Ravana, King of the Demons) also lives and is venerated in a spirit house at the home of the family that has danced that role for several generations. In addition to the intrinsic specificity of the Wat Svay Andet form, some external differences are noted, such as the fact that three of the key roles are not masked. In fact their faces are painted white, indicating that they are neither mortals nor gods. The costumes, which are very refined with magnificent embroidery, are also different especially from those of the Battambang Troupe. Melodies for recitations are also different and richer. nLkhon Khol Wat Svay Andet is not performed by professional artists, but by the villagers themselves, and they do not perform for money but for merits and their community’s well-being. Everyone in the community is obliged to contribute, either by direct participation in the performance or by sharing support, e.g. financial or labor. Even villagers, who have migrated for work, tend to come back for the ritual and believe that if they don’t come, they could be struck by illness or bad luck.

DVD2_NEPAL'S HEREDITARY MUSICIAN CASTES\n\nThe four hereditary musician castes of Nepal are Damai, Gandharba, Kapali, and Badi. The most visible of these are the Damai and the Gandharba musicians. The Kapali are temple musicians and the Badi are drum makers. Damai are required to play for the goddess of the ruling class and also to play at all types of ceremonies and rites of passage, such as weddings and Bratabhandha. They perform in a group known as a panchai baajaa, which is composed of nine musicians playing seven different musical instruments representing the five universal elements of earth, water, fire, air, and sky, of which all matter and living things are composed. The tyamko represents earth, the damaha represents water, the jhurma represents fire, the dholaki represents air, and the narasingaa, sahane, and karnal represent the sky. Panchai baajaa music is believed to keep the elements in balance and harmony and to result in therapeutic musical healing. The Gandharba or Gaine caste musicians traditionally travel from village to village and door to door singing bhajan (hymns), songs from the great Hindu epics, and karkha (historical songs of heroes and bravery), but also bring news. They accompany themselves by playing saarangi.

This is a women’s folk song sung during the Teej festival. It is a conversation between a father and daughter. The father tries to persuade the daughter to marry a man who has come to the house to ask for her hand. The daughter asks questions about the man's personality, his house, and his lifestyle to which her father replies that he will be the best fit for her. The tempo of the song is medium.

“Swasthani Mangalacharana” is chanted in the evening before reciting each chapter of Swasthani Bratakatha to pray to ask God to listen to the chanting from this holy book, accept the worship, and give his blessing. Swastani is a Hindu legend about the goddess Swasthani and Lord Shiva.

Katta Ashula (a song performed with a plate) is specific to the Ferghana Valley of Uzbekistan. Usually, it is performed a cappella by two to five singers of the same vocal range who use a plate or tray to project their voices in different ways. In most cases, Katta Ashula is performed by singers with a high-pitched, wide-ranging voice, and these are some of the distinguishing features of the complex performance style. Katta Ashula developed from basic traditional events in history, from labour songs, and from different styles of ghazal verses. Usually, Katta Ashula is performed in big gatherings, festivities, and party celebrations.\n\nKatta Ashula songs were performed professionally and further developed by famous Khofizes such as Erkaqori Karimov, Turdiali Ergashev, Matbuva Sattorov, Jo'rakhon Sultonov, Mamurjon Uzoqov, Boltaboy Rajabov, Orif Alimakhsumov, Fattohkhon Mamadaliev, Jo' rakhon Yusupov, and Khamroqulqory To'raqulov. Today, Katta Ashula is masterfully performed by experienced singers with the highest skill, such as Khalima Nosirova, Munojot Yo'lchieva, Ismoil and Isroil Vakhobovs, and Mahmud Tojiboev.

CD7_WOMEN SONGS FROM THE TEEJ FESTIVAL\n\nTeej, or Haritalika Teej, is a festival celebrated by Hindu women and girls all over Nepal in August. Women dance, sing, fast, and perform prayer rituals. The festival is dedicated to Lord Shiva. Unmarried girls keep a fast wishing to get a good husband whereas married women fast to wish for long life and prosperity for their husbands. Since this festival is celebrated by females from all ethnic groups, an array of folk songs and melodies are sung and performed throughout the festival.

Audio and Video Materials Collected from the Onsite Survey in the Ferghana Valley_2012 Uzbekistan-ICHCAP Joint Cooperation Project of Producing Digital Contents on ICH\n\nThe glorious intangible cultural heritage (ICH) of Ferghana Valley encompassing the state of Ferghana, Andijion, and Namangan in Uzbekistan includes oral traditional, performing arts, traditional rites and festive events, and traditional crafts. However, this heritage is largely unknown to the public in the nation and abroad, and it is fading out even more rapidly due to the young generation’s lack of interest.\n\nSince 2011, the four Central Asian countries, including Uzbekistan, have been implementing a three-year project, Facilitating ICH Inventory-Making by Using Online Tools for ICH Safeguarding in the Central Asian Region as a Central Asia–ICHCAP cooperative project. In the framework of the project, the countries have collected ICH information and tried to build an online system for managing the collected information.\n\nIn Uzbekistan, the Republican Scientific and Methodological Centre of Folk Art, under the Ministry of Culture and Sports of the Republic of Uzbekistan, in collaboration with the National Commission of the Republic of Uzbekistan for UNESCO, implemented the three-year project. They collected information on ICH elements in the Ferghana Valley (Andijan, Namangan, and Ferghana regions), Zarafshan Oasis and Southern Uzbekistan (Jizzakh, Samarkand, Kashkadarya, and Surkhandarya regions), and the Republic of Karakalpakstan (Navoi, Bukhara, and Khoresm regions) through onsite surveys from 2012 to 2014.\n\nIn 2012 when the first onsite survey was concluded, Uzbekistan and ICHCAP selected representative materials among collected videos, audios, and photos on ICH elements and ICH bearers, and compiled the materials as a ten-CD/DVD collection. Also, booklets in English, Uzbek, and Korean were made to spread related information to a wider audience.\n\nFerghana Valley is also home to Tajikistan, Uighers, and Turkistan. In the other words, different traditions co-exist in the same place. ‘Katta Ashula’, which integrates arts, songs, music, and epics, is one Uzbek cultural heritage representing the identities of the diverse people live in the valley\n\nThe collection could preserve the disappeared and disconnected ICH and encourage increased mutual understanding and communication by spreading the information widely from the experts to the people.

Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs. Lialiaci means to ponder or reflect upon deeply. \nThat is the intent of these articles and perspectives on culture.

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 11 is 'ICH AND WEAVING WITH BARK AND PLANTS'.