Jaggery (Htan Nyat) is a very important sweet delicacy in Myanmar. A boiled toddy palm sap (Htan Yee), its color ranges from yellow to brown. Toddy palm tree (Htan Pin) grows especially in the rural area of the central dry zone of Myanmar such as Mandalay, Magway, and Sagaing Regions. Jaggery production is a traditional production in most villages in Kyauk Pa Daung, Myin Gyan, Taung Thar, We Laung, Ye Sa Gyo, Pa Kok Ku, Meik Ti La, Poppa, Bagan, and Nyaung Oo township. Other growing areas of toddy palm tree (Htan Pin) are located in lower Myanmar such as Tha Nin Thar Yi and Ayeyarwady Regions, as well as Dawei, Yebyu, and Thaton Districts.

Ms Yau is graduated with a BA (Japanese Studies), MA (Cultural Management) from The Chinese University of Hong Kong, and PgDip in Cultural Heritage Management from The University of Hong Kong (HKU). She is an accredited heritage conservationist (HKICON), Project Management Professional (PMI) as well as a member of the Documentation and Conservation of Buildings, Sites and Neighbourhoods of the Modern Movement (Docomomo) Hong Kong Chapter. \n\nMs Yau has been involved in heritage revitalisation, management and education since 2009. Her experience covers both tangible and intangible cultural heritage conservation in both urban and rural areas. Her achievements includes project development and execution of rural sustainability programme at Lai Chi Wo – awardee of 2019 UNESCO Asia Pacific Heritage Conservation Award; establishment heritage museum and community network for Mei Ho House Revitalisation Project – awardee of 2015 UNESCO Asia Pacific Heritage Conservation Award; project planning for Bridges Street Market News-Expo Museum; as well as lecturer and academic coordinator for Cultural Heritage Management related programmes and training in the Asia Pacific region.

Dr. Saifur Rashid is a Professor of Anthropology at the University of Dhaka, Bangladesh and has been a member of the faculty since 1993. He obtained his PhD in Anthropology in 2005 from Curtin University of Technology, Australia, and worked there as a Post-Doctoral Research and Teaching Fellow from 2006 to 2008. Dr. Rashid has been working with various UN agencies, Government organizations, national and international NGOs, and academic and research institutions of home and abroad for last 25 years. His areas of research interest include E-Governance, Heritage, Indigenous Knowledge, Natural Resources Management, Ethnicity, Migration and Visual Documentation. He has published several books and written many research articles in refereed scientific journals. His recently authored and co-authored books include ‘Connecting State and Citizens: Transformation Through e-Governance in Rural Bangladesh (2018)’, ‘Traditional Medicine: Sharing Experience from the Field (2017)’ and ‘Pains and Pleasure of Fieldwork’ (2016), Intangible Cultural Heritage in Urban Context (2020). He has made a number of documentaries on various ICH elements of Bangladesh for ICHCAP and Google Arts & Culture and awarded Distinction Prize for one of the documentaries made for ICHCAP, South Korea. Dr. Rashid is now working on two book projects: one on ‘Intangible Cultural Heritage of Bangladesh’ and another on ‘Anthropology and Heritage’. He is also working on another two book projects: one on ‘Migration, Fraudulence and Social Mediation’ and another on ‘The Told and Untold Stories of Bangladeshi Migrants in the Europe’. Professor Rashid is a member of the ICH National Expert Committee of the Ministry of Cultural Affairs of the Government of the People’s Republic of Bangladesh and member of the executive committee of APHEN-ICH (Asia-Pacific Higher Education Network for Intangible Cultural Heritage) of ICHCAP. Professor Rashid visited more than 40 countries for attending meetings, seminars and conferences and gave lectures as key speaker and has been a Visiting Professor of Chonnam National University and Chonbuk National University, South Korea since 2015.

The Centre for Sustainable Rural Development (SRD) is a non-profit Vietnamese NGO working with disadvantaged and poor people, especially ethnic minorities, to improve their livelihood and maintain their traditional ways of life. SRD has three main areas of work: sustainable forestry, climate smart agriculture, and mitigation and adaptation to climate change. Founded in 2007 by three former employees of ‘Coopération Internationale pour le Développement et la Solidarité CIDSE’, a now-defunct Belgian NGO in Vietnam, SRD has inherited their experience as highly skilled practitioners who are still working for the organization.

The Etnollano Foundation was established in 1984 at the initiative of a group of health and social science professionals that sought for the results of their research to have a practical application and contribute to the improvement of the quality of life of indigenous, rural communities in the marginal urban areas of the Eastern Plains and the Amazon in Colombia. Today, Etnollano accompanies the indigenous communities of these regions in their organizational and governance processes in matters of health and gender, intercultural education and community economies, through well-being built from their own, but promoting an accurate articulation with local and national institutions to have better access to basic services and to exercise their rights in a sustainable way.

It is the New Year by solar calendar in Central, South and South-West Asia countries. According to sources, Navruz was one of the biggest festivities among Iranian and Turkic peoples. Mahmud al-Kashgari in his work called "Diwanu l-Lugat al-Turk" mentions about many folk songs, which were dedicated to Navruz. Also, the information about Navruz festivity can be found in such works as "The remaining traces of past centuries" (written by Abu Rayhan al-Biruni), "Navruzname" (by Omar Khayyam), and those written by Alisher Navoi, Zahir-ud-Din Muhammad Babur and other scholars.\nIn the territory of Central Asia Navruz festivity was associated with the beginning of the New Year. As such, the preparations for it began several days ahead. Wheat was germinated and from its sprouts sumalak was cooked, dumplings with greens and samosas with mint were prepared. Also folk games were organized (such as horseracing, uloq, kurash, etc.), promenades were arranged, songs about spring were sung, terma and dostons were performed (by bakhshis). On the first day of Navruz children, living in rural areas, gathered in groups and sang songs dedicated to Navruz before the doors of houses. And the owner of the house, hearing these songs, came out, gave presents to children, and treated them with food. In their turn, children distributed one part of the food among widows and orphans living in the village. All these traditions and customs are still alive.

It is the New Year by solar calendar in Central, South and South-West Asia countries. According to sources, Navruz was one of the biggest festivities among Iranian and Turkic peoples. Mahmud al-Kashgari in his work called "Diwanu l-Lugat al-Turk" mentions about many folk songs, which were dedicated to Navruz. Also, the information about Navruz festivity can be found in such works as "The remaining traces of past centuries" (written by Abu Rayhan al-Biruni), "Navruzname" (by Omar Khayyam), and those written by Alisher Navoi, Zahir-ud-Din Muhammad Babur and other scholars.\nIn the territory of Central Asia Navruz festivity was associated with the beginning of the New Year. As such, the preparations for it began several days ahead. Wheat was germinated and from its sprouts sumalak was cooked, dumplings with greens and samosas with mint were prepared. Also folk games were organized (such as horseracing, uloq, kurash, etc.), promenades were arranged, songs about spring were sung, terma and dostons were performed (by bakhshis). On the first day of Navruz children, living in rural areas, gathered in groups and sang songs dedicated to Navruz before the doors of houses. And the owner of the house, hearing these songs, came out, gave presents to children, and treated them with food. In their turn, children distributed one part of the food among widows and orphans living in the village. All these traditions and customs are still alive.

The tug-of-war is widely spread throughout the world, especially in agricultural communities. The Gijisi Tug-of-War Festival is highly regarded. Held on the second weekend in April, it has a five-hundred-year history. The event, which is based on agriculture, fishery, and merchant traditions, is held to wish for prosperity and good luck for the coming year. The tug-of-war represents the agricultural, rural, and social characteristics of the region. The rope used for the event is two hundred meters long and one meter thick, so it is truly a community event. Similar tug-of-war games are also held in other nations. After creating a museum for Gijisi tug-of-war, members discovered that it could be a symbol of the region, so the local government invested into the museum. After building the museum, we wanted to expand our knowledge of tug-of-war events in other countries. In the past, there wasn’t much communication among the different communities celebrating tug-of-war festivities. However, after building the museum, we had the opportunity to invite other countries as a sort of network that allows research into other types of tug-of-war in the Asia-Pacific region. As Gijisi tug-of-war is well known, we thought that having a festival to display other cultures’ traditional tug-of-war through a networked festival. \n\nTug-of-war (juldarigi in Korean) is an intangible heritage that is commonly found in various regions across the world. In particular, it is a popular activity that takes place with the aim to foster harmony and solidarity among communities in rice-farming regions across Korea, Japan,and various Southeast Asian countries.

Documentation of cultures and traditions at the Fiji Museum was primarily done with audio recording devices. However, video production was introduced in the mid-90s to explore the power of both audio and visual for communication. Fiji Museum's first video was titled "The Art of Mat Weaving." The choice of mat weaving as a subject for documentation signifies the importance of this art form for the Indigenous Fijians or iTaukei and for most of the ethnic communities in the Pacific region. Mat weaving is predominantly a female domain and one that measures the yau, or wealth, of a family. Mats are widely used by the iTaukei for homes and cultural exchanges. The art of mat weaving is still alive in traditional rural communities, but is slowly diminishing in urban centers. With fewer skilled mat weavers around and the high demand for the commodity, prices for mats have continued to rise. It has become an important source of income for skilled mat weavers.In Fiji, there are two main resources in making mats, Pandanus Caricous, locally known as voivoi and kuta. Voivoi is an important raw material used in making mats, especially for communities living in the maritime and coastal areas. Meanwhile, kuta, a special reed, is used among inland tribes in larger volcanic islands.\n\nThis video explores both the traditional and commercial aspect of mat weaving. However, one of the main challenges in this tradition is the availability of raw materials that are being affected by agricultural activities.\n\nRelated Collection can be found at shorturl.at/apuxR

Intangible cultural heritage (ICH) is transnational in nature. It is necessary to spread the perception that ICH transcends geographical spaces and national borders, creating dynamic relations, connectedness, and continuity, which is why it is a timeless bearer of cultural diversity, the foundation of the heritage of humanity. However, as the modern structure of nation-state determines the boundaries of culture with national borders, forming the concept of “culture within the country”, subsequently led to the perception that the ownership of culture belongs to the state.\n\nThe concept of exclusive ownership of culture is often controversial in the UNESCO listing process, particularly in instances where cultural heritage and cultural domains have been shared for a long time by two or more nation-states. Such conflicts lead to excessive competition for nomination, overshadowing UNESCO’s fundamental purpose of contributing to peace and security in the world by promoting collaboration among nations, as well as the very spirit of the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage that promotes international cooperation and assistance in the safeguarding of ICH as a matter of general interest to humanity.\n\nConsequently, UNESCO encourages multinational inscriptions of shared intangible cultural heritage to promote regional cooperation and international safeguarding activities, preventing conflicts among countries and coping with already existing ones. By emphasizing joint nominations of shared ICH, UNESCO revised its implementation guidelines three times to deal with conflicts between countries due to the cultural property rights. In addition, States Parties are encouraged to develop networks among relevant communities, experts, professional centres, and research institutes, particularly with regard to their ICH, to cooperate at the sub-regional and regional levels.\n\nAt the 13th Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage held in the Republic of Mauritius in November 2018, Traditional Korean Wrestling was inscribed on the Representative List of the Intangible Cultural Heritage of Humanity as the first joint designation by the Democratic People’s Republic of Korea and Republic of Korea. This milestone in the life of the Convention demonstrates that ICH contributes to the peace-building, reconciliation, mutual understanding, and solidarity among peoples. Indeed, only when acknowledging that shared cultural values are empowering characteristics of ICH, the true perspective of the unifying agent of the cultural diversity can be achieved, and that it is the cornerstone of reaching peace among nations.\n\nCountries in the Asia Pacific region are deeply connected by a long history of interactions, exchanges, flows of people, goods, and ideas that have shaped shared values, practices, and traditions. Having a balanced view, advocating for cultural diversity, and recognizing the commonalities among individuals, communities, and countries as a strength are virtuous tenets in the present time.\n\nIn this regard, APHEN-ICH Secretariat, ICHCAP, and UNESCO Bangkok Office are inviting the APHEN-ICH member institutes and public to this seminar under the theme of Diversity and Distinctiveness: Looking into the Shared ICH in the Asia-Pacific, to re-assess that while fragile, intangible cultural heritage is an important factor in maintaining cultural diversity, connecting bounds, and enhancing international dialogue and peace.

On 12 and 13 November 2020, ICHCAP and the ICH NGO Forum virtually held the 2020 ICH NGO Conference entitled “ICH and Resilience in Crisis.” The fifteen participants, including eleven selected presenters from ten countries around the world, discussed various cases and activities of each country applied under the Corona-era, and proposed solidarity for the resilience of ICH for a ‘New Normal.’\n\nSession 1: In the Vortex: COVID-19 Era, Roles of NGOs to Safeguard ICH\n\nSpecial Lecture 1: 'Resilience System Analysis' by Roberto Martinez Yllescas, Organization for Economic Co-operation and Development (OECD) in Mexico\n1. 'Uncovering the veil of immaterial cultural heritage towards and autonomous management of well-being as well as cultural and territorial preservation' by Carolina Bermúdez, Fundación Etnollano\n2. 'Holistic Development Model of Community-Based Intangible Cultural Heritage of Yuen Long District in Hong Kong of China' by Kai-kwong Choi, Life Encouraging Fund \n3. 'Indigenous Knowledge System as a vector in combating COVID-19' by Allington Ndlovu, Amagugu International Heritage Centre\n4. 'Enlivening Dyeing Tradition and ICH: The initiative of ARHI in North East of India' by Dibya Jyoti Borah, President, ARHI\n\nSession 2: Homo Ludens vs. Home Ludens: Changed Features COVID-19 Brought\n\n1. 'The Popular Reaction to COVID-19 from the Intangible Cultural Heritage among Member Cities of the ICCN' by Julio Nacher, ICCN Secretariat, Algemesi, Spain\n2. 'Innovation for Arts and Cultural Education Amid a Pandemic' by Jeff M. Poulin, Creative Generation\n3. 'Promoting Heritage Education through Intangible Cultural Heritage in the Kalasha Valleys of Pakistan' by Ghiasuddin Pir & Meeza Ubaid, THAAP\n4. 'Shifting to Online Activities: Digital Divide among the NGOs and ICH Communities in Korea' by Hanhee Hahm CICS\n\nSession 3: Consilience: Prototype vs. Archetype for Educational Source\n\nSpecial Lecture 2: 'Geographical imbalance: the challenge of getting a more balanced representation of accredited non-governmental organizations under the 2003 Convention' by Matti Hakamäki, Finnish Folk Music Institute\n1. 'Crafting a Post Covid-19 World: Building Greater Resilience in the Crafts Sector through Strengthening Ties with its Community’s Cultural System' by Joseph Lo, World Crafts Council International\n2. 'Arts and Influence: Untangling Corporate Engagement in the Cultural Sector' by Nicholas Pozek, Asian Legal Programs, Columbia University\n3. 'ICH in the South-Western Alps: Empowering Communities through Youth Education on Nature and Cultural Practices' by Alessio Re & Giulia Avanza, Santagata Foundation for the Economy of Culture\n\n

Hò mái nhì is a famous and typical act of Ca Huế combining a Hò worksong and one typical composition of Ca Huế. Hò mái nhì, with a trilling and smooth melody, is a worksong on rivers. Hò mái nhì is very popular in both rural and urban areas of the Thừa Thiên-Huế region. It is usually sung on the romantic Hương River. The poem, included in Hò mái nhì, was written by Ưng Bình Thúc Giạ Thị, a royal of the Nguyễn dynasty and a famous poet in Huế in the first half of the twentieth century. Nam Bình tune of Ca Huế is melodious with melancholy. The lyrics are well known because it is a famous poem called “Tình phân ly” (Separation), about the historic marriage between princess Huyền Trân of the Đại Việt country and King Chế Mân of the Chiêm Thành country in the fourteenth century.

CD2_HISTORICAL RECORDINGS FROM THE 1930S OF ARNOLD BAKE VOL. II: EVERYDAY SONGS\n\nThe recordings by Dutch ethnomusicologist Arnold Adrian Bake in India in the 1930s and later are one of the earliest examples of what may be called “ethnographic” recordings. Arnold Bake and his wife Corrie spent a long time in Bengal but travelled all over India, recording the music, sounds, and other forms of intangible culture of the people. These recordings cover an immense range of music and recitations that are part of people’s everyday lives, such as work songs, devotional pieces, and ritualistic performances, and include a high number of women’s songs and cultural expressions. Bake’s first field trip was in 1925 and his last was in 1955. During that time, he travelled not only to India but also to Nepal and Sri Lanka. Collections of Bake’s recordings are held in archives in the United Kingdom, Germany, and the United States. Recordings from 1925 to 1929 were on cylinders, and those from 1938 to 1939 were recorded on a machine called Tefifon. The collection that has been digitized for this project consists of the recordings made in 1938 and 1939. \n\nThe Tefi recordings were transferred to spools and deposited in ARCE in 1982. During those two years, Bake travelled from Sindh, the Gujarat coast, to Kerala, and thus the recordings are from Maharashtra, Karnataka, and Kerala. There are also recordings made in the Maldives and Sri Lanka. Thus, the selections presented on these albums are largely from the Southwest Coast of India. These recordings were chosen because they carry great historical value yet were not easily accessible until now. NB: The titles given by Arnold Bake have been retained. However, in the notes, places and names have been changed to reflect current designations – e.g. Canarese was changed to Kannada. Place names have also been modified to follow current spelling conventions.\n\nEveryday Songs - The everyday lives of people are what make up the core of intangible cultural heritage (ICH). This selection includes rituals, work songs, devotional and religious songs, as well as common songs that express joys and sorrows. In addition to songs, some tracks include cries and noises, reflecting the wide variety of sounds that Bake recorded.

CD7_CA HUẾ (THE HUẾ SINGING) IN CENTRAL VIETNAM\n\nCa Huế (the Huế singing) was a special traditional chamber music in Huế, a central city of Vietnam. Ca Huế originated from royal music. “There was the chamber music, serving the Nguyễn Kings and their mothers”. At first, Ca Huế was the chamber music performed in the palaces of royal families, mandarins, and wealthy people. After that, it spread to common communities. Ca Huế has been gradually influenced by many Huế folk musical types. During its development, Ca Huế affected royal music; for example, ten bản Tàu musical pieces (or it can be called ten bản Ngự or Thập thủ liên hoàn) were played in sacrifice ceremonies or some occasions in the court by royal instrumentalists. Ca Huế is the essence mixture of folk music and royal music, which creates the special nuance satisfying the artistic demand of the elite intellectual class and the common class. As a result, in the past, during happy occasions such as New Year ceremonies, parties for celebrating promotions, or parties for opening new businesses, Ca Huế was organised at the private houses of mandarins, the elite class, and Huế common people.\n\nIn the past, participants of Ca Huế included only the elite class, mandarins, and the people with erudite literary knowledge and with the ability to compose beautiful and profound lyrics. They played instruments together and shared their thoughts through instrumental music and singing. The singing and the instrumental music of one person was the inspiration for the singing and the musical composition of another. Group members were also the audiences. They enjoyed their mutual talents respectfully. In recent years, Ca Huế has been performed on stage to also serve the common people. In this musical type, there is a clear classification between composers, performers, and audiences like professional music. The interactive relation among group members of Ca Huế chamber music can be presently only found in Ca Huế in private houses.

In 2015, ICHCAP with the National Commission of the Republic of Uzbekistan for UNESCO and the Fine Arts Institute of the Academy of Sciences of the Republic of Uzbekistan released the CD collection Melodies from Uzbekistan as part of its cooperation project to restore and digitize analogue resources on ICH.\n\nThis selection of audio resources are aged audio recordings stored at the Fine Arts Institute of the Academy of Sciences that have been restored and converted into a format suitable for storage and playback in media used today. The audio tracks in the collection consist of folk music recorded from field research conducted in Uzbekistan and border regions from the 1950s to the 1980s as well as studio recordings made from the 1930s to the 1970s. The eight CDs contain Uzbek songs related to work, animal rearing, rituals, and other important parts of day-to-day life in the region; instrumental music featuring various traditional Uzbek musical instruments, such as the dutor and g'ajir nay; and important Islamic oral traditions, such as maqoms and dostons.\n\nAlthough the traditional music of Central Asia may be unfamiliar to listeners from other parts of the world, the CDs come with information booklets in Uzbek, English, and Korean to provide an engaging experience for people from outside the region.\nThe selection represents the diverse and rich musical traditions of Uzbekistan and will be invaluable resources in the field of ICH education and promotion.

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 7 is 'ICH AND PUPPETRY.'

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 44 is 'Traditional Knowledge to Lead a Healthy Life.'