Dr. Aijarkyn Kojobekova has been participating in a series of Training of Trainers on different aspects of ICH organized by the UNESCO in Central Asian region since 2016 which helped her to step forward in this field. Since then, she has been conducting a series of workshops on safeguarding ICH and implementing of the 2003 UNESCO Convention in Central Asia (Kazakhstan, Kyrgyzstan, Tajikistan, Uzbekistan). \n\nIn 2018 she was actively involved in a regional research project on ICH in the TVET system and also coordinated the research project on ICH in TVET in Central Asia. In 2020 Dr. Aijarkyn Kojobekova worked on the national manual on safeguarding sacred sites, rituals and practices related to sacred sites in Kyrgyzstan. During the work, she has explored the challenges and opportunities local communities and individuals face in practicing worship on sacred sites and what safeguarding measures need to be taken by the communities themselves, local authorities and state bodies. \n\nShe has facilitated an online meeting and conducted face-to-face training on intangible cultural heritage (ICH) community-based inventorying along the Tian Shan Corridor of the Silk Roads in Kyrgyzstan. She has been also involved in research on the Inventory of ICH elements in Kyrgyzstan in the framework of the community-based inventorying along the Tian Shan Corridor of the Silk Roads in Kyrgyzstan within the framework of the EU/UNESCO Project: “Silk Road Heritage Corridors in Afghanistan, Central Asia, and Iran – International Dimension of the European Year of Cultural Heritage”. In 2022 she developed a manual for school teachers on ICH in Kyrgyzstan. \n\nDr. Aijarkyn Kojobekova has: \n- 10-year collaboration experience with different local and international organizations: Open Society Institute, UNDP, UNESCO, IFES, SaferWorld, IWPR, Soros-Kyrgyzstan Foundation, Aigine Cultural Research Center and others.\n- 15-year expertise in revealing the content of different types of reading materials by the means of critical discourse analysis, narrative analysis, in expert interviewing, working with massive of literature, processing collected data by MAXQDA programme, conceptualizing complicated processes and sociocultural phenomena.\n- 19-year teaching of social sciences (sociology, political science). Courses: Qualitative Social Research Methodology, Past in Present: Memory, Culture and Politics, Nation-building in Central Asia, Social Stratification.\n\nPublications: 5 manuals, 1 monograph in co-authorship, more than 70 articles (Kazakhstan, Kyrgyzstan, Singapore, Russia, Turkey, USA)

Nikhil Joshi is a Senior Lecturer in the Department of Architecture at the National University of Singapore (NUS). Educated at the University of Pune (India), University of York (UK) and National University of Singapore (Singapore). His research interests include cultural heritage management; traditional building materials and techniques; and community participatory approaches. Before joining NUS, Nikhil worked and taught in India, UK, and Malaysia for over a decade. He is a Fellow of the Royal Geographical Society, UK, and recipient of the Society for the Protection of Ancient Buildings – Lethaby Scholarship, UK. He has been an active speaker in various conferences throughout the world and has several publications to his name. His main recent publications include Mahabodhi Temple at Bodhgaya: Constructing sacred placeness, deconstructing the ‘great case’ of 1895 (2019); Managing change: Urban heritage and community development in historic Asian cities (2018, edited); Community voices: Preserving the local heritage (2016); People + places: Exploring the living heritage of Songkhla old town (2016, edited)

The iTaukei Institute of Language and Culture (TILC) is responsible for safeguarding iTaukei culture and heritage. In that regard, it updates and edits entries into the iTaukei monolingual Dictionary. It is also custodian of significant iTaukei records such as iTaukei dialects from the fourteen (14) provinces. An important program of the Institute is the culture mapping of the 1,171 villages in the 14 Provinces of Fiji. This exercise is focused on recording all traditional knowledge and expressions of culture significant to the iTaukei but more importantly, it is for the purpose of addressing issues such as intellectual property. nnThe Institute was initially formed as the Fijian Dictionary Project funded by renowned actor Raymond Burr and the American-Fiji Foundation in 1974. The Government later funded the project and in 1986, the Great Council of Chiefs, with Cabinets' endorsement renamed the iTaukei Dictionary Project as the iTaukei Institute of Language and Culture. The Institute was then charged with the three major responsibilities: completion of the iTaukei Monolingual Dictionary; safeguarding and preservation of iTaukei Culture; research and documentation of all iTaukei dialects from the 14 Provinces.

The Center for Folklife and Cultural Heritage is a research and educational unit of the SmithsoniannInstitution that produces the Smithsonian Folklife Festival, Smithsonian Folkways Recordings,nexhibitions, documentary films and videos, symposia, publications, and educational materials. ThenCenter also maintains the Ralph Rinzler Folklife Archives and Collections, conduct ethnographic andncultural heritage policy oriented research, and provide educational opportunities throughnfellowships, internships, and training programs. The Center’s philosophy is to join high-qualitynscholarship with strong community participation and engaging educational outreach. This has led to activities that have affected cultural heritage policies and practices at local, national, andninternational levels.

(4)Xian Gong Bridge

(5)Bridge in Yangmei

Tara-Bandu is one of Timor-Leste’s most enduring systems of customary law—an ancestral method for maintaining harmony between humans, nature, and the spirit world. Practiced across many municipalities, this tradition involves the collective setting of social and environmental rules by the community, enforced not by police or government, but by deep-rooted respect for customary authority and ancestral belief.\n\nThe term “tara-bandu” itself means “to suspend” or “to declare a prohibition.” At its core, it is a communal agreement to protect certain aspects of life—be it sacred forests, clean water sources, agricultural land, or interpersonal relationships. Violating a tara-bandu is believed to bring not just social disapproval, but also spiritual misfortune, such as illness, crop failure, or even death.\n\nThe process of establishing a tara-bandu involves an elaborate ceremonial act led by lia-nain (customary custodians), elders, spiritual leaders, and village chiefs. At the heart of the ritual is the symbolic installation of the prohibition. This may take the form of hanging a tree branch, an animal skull, or even a bound bundle of leaves at the boundary of a protected area. These symbols serve as visible markers that the space or behavior they refer to is off-limits.\n\nEach tara-bandu is tailored to local needs. In some communities, it may prohibit cutting down trees from a specific forest. In others, it may regulate marriage customs, resolve conflicts, or prevent theft and violence. The process is highly participatory: villagers gather in large open-air meetings to discuss the rules, agree on penalties, and publicly reaffirm their commitment to uphold the communal values.\n\nThe ceremony itself often includes the sacrifice of an animal—commonly a pig, goat, or chicken—as an offering to the ancestral spirits. A traditional oath is spoken, and traditional liquor (tua sabu) is sometimes poured on the earth as a gesture of sealing the agreement. These rituals symbolize not only human consensus but a spiritual pact between the living and the unseen world.\n\nBeyond its legal implications, tara-bandu has an environmental and ethical function. It teaches respect for natural resources, encourages collective responsibility, and reinforces peaceful coexistence. It also represents an indigenous system of governance, reminding the Timorese people that long before modern institutions, their ancestors had mechanisms to resolve disputes and protect what mattered most.\n\nIn the years following independence, tara-bandu experienced a significant revival. Communities, NGOs, and government bodies alike have recognized its value—not as a relic of the past, but as a living, adaptable tool for building resilient societies. It is now being integrated into conservation projects, natural resource management plans, and even civic education programs in schools.\n\nStill, its continued vitality depends on intergenerational transmission. Elders must be supported in sharing their knowledge, and younger generations must be empowered to see the relevance of tara-bandu in today’s context. As both law and ritual, tara-bandu is a shining example of how intangible cultural heritage can guide communities in shaping a sustainable, respectful, and united future.

There are many forms of weaving and many items which can be woven on Kosrae. These include the weave mat (kiaka otwot), fan (pal), basket (fotoh), thatch on the ridge of the roof of a house using coconut fronds (sraho), fahsuh (weaving thatch roof using Nypa palm used only), among others. Kosraean warp-striping weaving may be considered unique among weaving cultures due to its complexity. \n\nThe Kosraean word for weaving depends on the item being woven. There exists a variety of woven items which served as currency, reinforced family ties and other relationships, as well as honor. In some cases, a chant may be shared to ensure a girl’s future in weaving. In the past and on contemporary Kosrae, weaving can be found in the preparation of food baskets for funerals, fishing baskets worn on waist of women fishing in the lagoons, loom-weaving for belts (tol), thatch roofing, hats, and cordage for example. \n\nThere can be at least three known types of baskets important in food preparation: fusanie, in the form of a star and used in storing fafa, (2) usanie kapiel or fusanie sa nu which is a larger form of the previous one and woven from young coconut leaves, and (3) kuumpäl which is a kind of basket with handles made of coconut fronds and named after the woven plate. Weaving served not only a function but can be considered a marker of the past. One particular kind of cord can be called nosunap, named after the god Nosunap (also spelled Nasrunsiap or Nazuenziap). \n\nKosrae used to be one of the largest consumers of sinnet cord, suggesting significant movement. This is consistent with oral histories collected in the recent past which connected Kosraeans all the way to Satawal and Puluwat. Among the most common materials for weaving, banal fiber, hibiscus, and pandanaus stand out as the materials of choice. The preparation for each material depends on the item to be woven. While banana fibers may be most common, the hibiscus fiber is easier to dye. Dyes for strands of weaving materials may come from terminal leaves, certain types of mud, and mangrove calyx (black), turmeric (yellow), banana suckers (blue), or marinade citrijolia (red). Of these colors, red was the most prized. The preparation of weaving materials can be lengthy, depending on the plant. The hibiscus fiber needs soaking in sea water for several days while the banana fibers need to dry in the sun and then each fiber is separated into thinner strands. Elders on contemporary Kosrae continue to practice weaving for it serves many uses.\n\nCarving : Carving in Kosraean culture is carried out by the mukul (men). They carve many items, including tok yot (stone fafa pounder), tok sak (wooden pounder for taro and banana for a dish called ainpat), tah (an axe for cutting breadfruit), fuhfak (for wooden handle of an axe used for firewood), oak (canoes), tuhp in fafa (wooden tray shaped like a boat used for presenting fafa), and mwe ahryahr (wooden spoons of many types including long or short or flat ones). The laklak (outrigger of a canoe) is another item which needs to be carved. Carving of toys and wooden sculptures. Oars that are carved along with the canoes.\nBuilding Local House : There are many kinds of houses which can be built using Kosraean methods, including in um (a cooking house), imun oak (canoe house), and iwen monglac (local resting house). Building a local house has always been a community effort, even today; although, of the heavier work is done by the mukul (men) and the weaving for the thatch on the roof is carried out by the muhtacn (women). The mukul will go into the forest to obtain materials from the forest and sometimes from mangroves, depending the type of wood needed for a particular type of house. There are five main sizes of wood needed to build a house and ten parts of the house requiring these five sizes of wood. The sru (posts) are the largest size and heavy. Moving them may be accompanied with a work chant which serves as motivation in lifting, moving, or pulling of the heavy objects. The next size includes kaclacp, lala, and ohl. The kaclacp and lala supports the ohl, which sets the height of the house. The next size wood is used for pokwuhsr (trusses). The next size smaller is used for sahkpahsr (rafters) and folo (beams). The smallest size are for the kwesrihk which is only for thatch roofing (it is where the thatch can be attached) and sukunum which is placed to support the thatch from the bottom. Cutting down the trees is according to the Kosraean moon calendar as is moving the logs from one part of the island to another to use the logs. Paksak (literally, floating of objects) refers to the right time to move the log from one place to another using rivers or channels. This is dependent on the tide. This practice existed because transportation was not available during that time so they usually cut down these big logs and used the chant to get the log to the shoreline and then move the log in the process of paksak to its new location.

Southeast Asia ICH Video Documentary (Philippines)\n\nThe environment surrounding intangible cultural heritage (ICH) is changing rapidly in the face of waves of rapid urbanization and globalization. In the face of such changes, documenting actual scenes of ICH in video form presents one of the most effective ways of identifying trends in ongoing developments and raising the profile of ICH. However, achieving this requires robust support and coordinated efforts due to the relative inadequacy of the conditions for producing such documentary material in the Asia-Pacific region.\n\nThe International Information and Networking Centre for Intangible Cultural Heritage in the Asia-Pacific Region under the auspices of UNESCO (ICHCAP) shines a light on the ICH of Asia-Pacific and introduces its value to the public through video projects depicting ICH. ICHCAP conducts joint projects with member states to portray real-life scenes of ICH alongside experts, communities, NGOs, and other stakeholders in various countries. As a result, it has produced fifty videos on the ICH of Central Asia through the phase-one joint project on Central Asia and an additional fifty videos through the phase-two video project on the ICH of Southeast Asia. These videos are being screened through broadcasting companies and at film festivals in each country, in addition to distribution via YouTube and other\nchannels.\n\nVideos represent the most accurate method of capturing ICH as it exists in the real world, as well as being effective tools for communicating with the public. ICHCAP will endeavor to continue vividly documenting the scenes of ICH that are hidden across the Asia-Pacific region with the aim of raising the profile of ICH elements as treasures of humanity and introducing them to the public.\n\nThis collection includes 10 ICH videos produced by the NCCA in collaboration with ICHCAP.\n\nBuklog: Thanksgiving Ritual System of the Subanen\nPiña Handloom Weaving / Hab\u0002Eon Nga Piña\nThe Feast Of Our Lady Of Peñafrancia\nIfugao Mud Dyeing: The Traditional Dyeing Process Of The Ifugao In Northern Luzon\nParul Sampernandu: The Giant Lantern Tradition Of San Fernando City, Pampanga\nIgal: The Traditional Dance Of The Sama In Tawi-Tawi\nLepa: The Traditional Boat Building Of The Sama In Tawi Tawi\nPoong Nazareno: The Feast and Traslacio of The Black Nazarene Of Quiapo, Manila\nMoryonan: Penitential Ritual Of Marinduque\nMoryon: Mask Making In Marinduque

2020 World Forum for Intangible Cultural Heritage - Human, Nature, and Intangible Cultural Heritage\n\nSession1: Re-defining the Relationship Between Humanity and Nature\n\nKeynote Presentation :'Re-defining the Relationship Between Humanity and Nature' by Ernesto Ottone Ramirez, Assistant Director-General for Culture of UNESCO\n1. 'Intangible Cultural Heritages in the Anthropocene' by Buhm Soon Park, Director, Center for Anthropocene Studies at KAIST\n2. 'Sustainable Agriculture in Nature, Micronesian Agroforestry' by Francis Reg, Head of the Yap States Historic Preservation Office (HPO)\n3. 'Intangible Cultural Heritage as Protection, Avalanche Risk Management' by Michael Bruendl, Head Research Group Avalanche Dynamics and Risk Management, WSL Institute for Snow and Avalanche Research SLF\n4. 'Pacific Islands of the Anthropocene' by Elizabeth DeLoughrey, Professor of University of California, Los Angeles\n\nSession2: Humanity's Response to the Crisis and Intangible Cultural Heritage\n\nSpecial Lecture : 'Future of Humanity, Ecological Turn, and the Role of ICH' by Jae Chun Choe, Chair Professor of Ewha Womans University, Former Chair of UN Convention of Biological Diversity\n1. 'Mitigating “Nature Deficit”: lndigeneous Language and Oral Literature' by Chidi Oguamanam Professor of Law at University of Ottawa\n2. 'India's Disaster Reduction and Management through ICH' by Rahul Goswami, UNESCO ICH Facilitator\n3. 'Sea Ethics as Intangible Cultural Heritage' by Kumi Kato, Professor of Faculty of Tourism, Wakayama University, Japan\n4. 'Building Ecosystem and Community Resilience in Asia and the Pacific Region' by Sinikinesh Beyene Jimma, Regional Coordinator, United Nations Environment Programme (UNEP)\n\nSession3: Intangible Cultural Heritage in Our Daily Lives, Towards a New Age\n\nSpecial Lecture : 'Role of Communities in Promoting Environmental Sustainability and ICH' by Micheael Mason Director, Smithsonian Center for Folklife and Cultural Heritage\n1. 'The Role of NGOs in Safeguarding ICH and Environmental Sustainability' by Greg Mitchell, President and Chairman of the Board of the Pacific Blue Foundation, Professor Emeritus of UCSD\n2. 'Nature, Intangible Cultural Heritage and Law' by Anita Vaivade, Assistant Professor of Latvian Academy of Culture\n3. 'Role of the State in ICH Safeguarding in the COVID-19 Pandemic' by Eric Babar Zerrudo, Assistant Professor of University of Santo Tomas\n4. 'Joining our Voices in ICH Youth Network' by ICH Youth Network (Korea National University of Cultural Heritage)\n

This is the history of how native Yapese learned to use indigenous betel nuts (areca nuts). Native Yapese added pepper leaf and coral lime powder to betel nut and called it langad. Langad was not used by the native Yapese until it was introduced by a friendly ghost who was stranded on the main island of Yap several hundreds of years ago. The ghost, whose name was Llong, was left behind by his companion Luug. Llong then settled himself at the Ron’uw village in the northwestern part of the island. For some reason, Llong relocated himself to Gilyaboch village on the Gakaan peninsula on the western side of the island. There he lived and began making and setting fish traps along the water. Day after day, the natives saw him and wondered what he was doing in the water and who he was. The natives approached him and became friends with him. Llong taught them how to make fish traps and how to set them in the water to catch fish. When setting the traps, branchy corals were required to be placed on and around the traps to cover them. Collecting branchy corals almost every day for the traps, the natives asked Llong if those corals were edible, seeing that they were almost everywhere in the fishing ground. He replied that they were edible, but needed to be processed in advance. So they collected some of the branchy corals and brought them onto land. Thereafter, Llong taught and showed them how to make lime powder out of branchy corals. Llong explained that the powder shouldn’t be taken alone, but could only be taken with two more elements. Llong ordered the natives to bring betel nuts and pepper leaves. Native Yapese at that time used the trunks of betel nut trees only for building houses, but did not use the nuts. Llong gathered everything up and demonstrated how it use it. He added a little amount of powder in a split betel nut and wrapped a piece of pepper leaf around it, putting it in his mouth and chewing on it. After he chewed the mixture, he spat the bloody red liquid out of his mouth. It looked very interesting to the natives, so they tried it right away. Eventually, everyone had a chance to try the newly discovered products. They all felt high from using them and began singing, dancing, and enjoying the sensation until they all felt tired and wanted to take a nap. During their naps, Llong bestowed his blessings upon the langad ingredients so the natives would have the interest or the urge to use them again. When they woke up from the short nap, they were sober and all surprised to see the redness on their lips as well as the spit marks on the ground. They got worried and concerned that their chief in Lamear village might find out what they had done, so they kept it a secret from him. Later, they decided to pay the chief a visit and present him the langad. The chief tried it for the first time and was very impressed. He showed his great excitement, saying that he had never experienced such a euphoria. From then on, he proclaimed the tradition that the people should offer him the langad on a regular basis. This is the story of how native Yapese started using betel nuts. It began in Gilyaboch village, but quickly spread to their chief in Lamear village and to other allies on the island. This knowledge of chewing betel nut with coral lime powder spread throughout the island and became a tradition of the Yapese culture hundreds of years ago. Langad is now a part of daily lives in Yap. It is widely used for social gatherings, community meetings and events, funerals, and so much more.

This simple rhyme has a strong emphasis on vocabulary repetition as a way of building a child’s linguistic competence.

Benedictions\n\nMongolian well-wishing is a powerful expression of the miraculous capacity of words. It is one of the genres of Mongolian oral poetry that uses melodies. Briefly, benedictions (well-wishing) propitiate people’s future happiness and well-being through skilfully composed and recited poems. There are thousands of benedictions on various subjects. For instance there are benedictions recited while beating the sweat cloth of a saddle, while distilling milk vodka, while celebrating a birth, and while cutting an infant’s hair for the first time. Besides ancient benedictions, many contemporary benedictions are being kept at the ILL. These include benedictions for a new ger, weddings, a child’s first haircut, endowment practices, mare-milking ceremonies, foal-branding ceremonies, the People’s Revolution, and others for the military.

Folk Short Songs\n\nMongolian folk songs are divided in three different categories, such as long songs, short songs and the authors’ songs. Folk songs are shorter than other forms of expressions with average durations of one to five minutes, but there is a high volume of them. Thus, restoring, categorising, and digitising folk songs were the most time-consuming tasks compared to others. Within the framework of the project, just under forty-eight hours of songs were restored and digitised.

Sounds that Run in the Vast Grasslands of Mongolia_Oral Traditions and Performing Arts in Mongolia\n\nSince the early 1950s, the Institute of Language and Literature at the Academy of Science (ILL) has been sending survey teams one to three times a year to research and gather data on oral literature and local dialectics. These activities set the groundwork for officially establishing a new archive with written documents and magnetic audio tapes that could be used for research purposes and be maintained. Preserved on magnetic tapes are languages and dialects that have gone extinct, have lost their distinctiveness, or have been adsorbed into other languages or dialects.\n\nHowever, most of the magnetic tapes being kept at the ILL are more than sixty years old, and the expiration date on many tapes has already lapsed. Also, improper storage conditions have caused some tapes to dry out, cling to one another, or fracture. For these reason, it would be hard to transmit to the next generation. Accordingly, since 2008, efforts have been made towards restoring and digitizing superannuated magnetic tapes within the internal capability and capacity of the ILL. The lack of training, finance, and proper tools and technical equipment has, nevertheless, created several obstacles and the digitizing results have not been very successful.\n\nAt this crucial state, the ILL introduced a cooperative request to the Foundation for the Protection of Natural and Cultural Heritage (FPNCH), and the FPNCH proposed that ICHCAP continue the joint project and take measures for restoring and digitizing superannuated magnetic tapes and distributing and disseminating the data among the general public. According to the above decision, the FPNCH and ICHCAP implemented the Joint Cooperation Project of Safeguarding Intangible Cultural Heritage by Using Information Technology from October 2011 to April 2012.\n\nAs the first stage of the project, the Expert Meeting for Safeguarding ICH by Using Information Technology was held in the Republic of Korea to exchange information with experts for digitizing and restoring the analogue data. The experts of Mongolian National Public Radio, the ILL, and the FPNCH started the project after sharing restoration and digitization knowledge with the Munhwa Broadcasting Corporation (MBC) of Korea, the National Archives of Korea, and the Korea Film Council.\n\nAs the main outcome of the project, a total of 715 hours of superannuated magnetic tapes including epics, folk tales, tales accompanied by the morin khuur, traditional arts, khuumei, chor, long and short folksongs, and traditional customs were restored, digitized, and categorized. Among them, 128 audio clips were selected and reproduced in a ten-CD collection called Sounds from the Mongolian Grasslands. The collection also includes a twenty-page handbook in English or Korean. Through this project, the general public’s, involved organizations’, and domestic and international experts’ awareness about Mongolian ICH increased, and the archive and music contents of regional ICH were strengthened.

Oral tradition consists of diverse narratives. It is passed on by word of mouth as everyday wisdom and transmitted through the generations. After that, it becomes infused in a region’s history, philosophy, and way of life, thus forming the foundation for a community’s knowledge systems. This volume introduces traditional tales in Sri Lanka, Palau, Kyrgyzstan, and Vietnam.

Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs. \nLialiaci means to ponder or reflect upon deeply. \nThat is the intent of these articles and perspectives on culture. \n\nThe publication has 3 articles:\n1. Bulu, The Spirit World by Anasa Tawake\n\nThis brief research will try to explain Bulu or the iTaukei concept of the spirit world.\nIt is important to define Bulu or the spirit world because it can be a foundation to which our beliefs are derived from. It is understood that our culture is ‘fixated on Bulu’ (Sekove Bigitibau). If this is so, then our culture, customs and ethos are focused towards the spirit world known as Bulu. Prior to Christianity, who’s to say that the beliefs of our ancestors were inaccurate? It is a common belief that Christianity was the best thing to happen to our vanua. On the contrary, Christianity brought about the demonization of iTaukei belief system. At the offset, the missionaries knew that there was an existing belief system unfortunately they chose to disregard this and not use it as a foundation for Christian faith.\n\n2.The Sunken island by Inoki Kaloumaira:\nA few islands in Fiji and the Pacific are said to have submerged in the last hundred to thousand years ago. The island of Vuniivilevu is believed to have submerged in the year AD1200 in the Motoriki waters, Lomaiviti (2005). It is one of the islands that is regarded to have been inhabited first before other settlers arrived. Early migrants were said to be tall, muscular and tough and this could be proven with the skeleton that was found in Naturuku, Motoriki in 2002. What was also remarkable about this skeleton was the excellent state of preservation of the skull. It was of a female who would’ve been tall, muscular and tough and was believed to have lived in Motoriki around 800BC (2007). \n\n3. Ancient Sounds in Fiji by Ulaiasi Taoi:\nAncient sounds in Fiji is still echoed in traditional chant, traditional dances, polyphony, and sacred psalms. It is found to be unique from western sounds and sounds in many parts of the world. Most current Fijian music has adopted western sounds, this includes church hymns, folk songs, serenades, and also Tongan sounds which is practiced in serevakalau known as Polotu and also pesi (Lauan folksongs). Aporosa a traditional cartographer form Beqa stated that there was no Fijian alphabet, but instead was the practice of oral transmission through traditional dances. Lyrics, cartographer and sound were transmitted through vision (Bulivou, 1985). Once ancient sounds were not composed, it was inherently transmitted through the vanua as a gift, and intrinsically maintained its mana in the vanua livelihood. \n\n\n\n \n