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By using Rakhine Royal Drum was found at the period of Visali of the king of Chandra. At the time of king Chandra, the lyrical ode of the crown-princess Saw Pyae Nyo was played with the various kinds of instruments. Long-drum and Than-Lwin-drum contained in this instruments.In the Myanmar era of 897 ( 1535 AD) when was called Lay Myoe Age, King Min Bar built Yan Aung Zaya Chittaung stupa with a vaulted vase. Rakhine oil lamp dance, Shawl dance, Powewar dance, the sports of Mrauk.U period such as the posture of wrestling, boxing, the stick martial art and the figures in the posture of playing the Rakhine musical instruments such as the Rakhine Duelong Harp, bamboo pipes wind instrument, melodious small drum, hand-cymbals, cymbals၊ horn, long drum, Marlakhon fiddle, the bugle , the cymbal and the flute were sculpted as the ancient supporting evidences of Rakhine long drum on the western wall of the second tunnel of Shittaung pagoda.. Rakhine nationality mostly used long-drum. According to the ceremony, the drum which is used to celebrate pagoda festival is called Mu-Yoe Drum. Pan-taja drum is used for the wedding ceremony and the ceremony of propitiate nats. Khat- Ttin drum is used for the funeral ceremony . Si- Byaw( kind of long drum ) is used to play the novitiated ceremony. One- headed drum is used for ceremony of pulling gharry. Kyin-drum is used for the posture of wrestling. There are fourteen kinds of Rakhine drum. They are Mhyaut drum, Than-Lwin drum, Mu-Yoe drum ( Si-Pyaw ), Singal-headed small drum, Big drum (Shan si) , Donmin drum , Si Pataung drum, Si wun drum , Melodious small drum, One-headed drum, Pan:taya: si drum, Pat Si drum (Kyin si), Si chay drum, Si ai drum. According to the song, it can be played with hands. The song which produces the sound of Byane from cow skin and the sound of harp from goat skin. It can be played not only hand but also stick. Rakhine royal drum is played together with cymbals, gong, jingle bell and conch-shell.\nPadauk wood is used to make the body of Rakhine royal drum and the either sides of two drumheads are covered with cow-skin and goatskin. The Padauk wood has to made hollow and the either side of cow skin and goat skin are tightly stretched on the drum heads. Both two drumheads can be played. The leather must be tightly tied with the string of gunny twine. \n-2 feet 3 inches in Length\n-3 feet 5 inches in the girth\n-1 feet in the diameter of drumhead (site of cow skin)\n-11 inches in the diameter of drumhead ( site of goat skin)

By using Rakhine Royal Drum was found at the period of Visali of the king of Chandra. At the time of king Chandra, the lyrical ode of the crown-princess Saw Pyae Nyo was played with the various kinds of instruments. Long-drum and Than-Lwin-drum contained in this instruments.In the Myanmar era of 897 ( 1535 AD) when was called Lay Myoe Age, King Min Bar built Yan Aung Zaya Chittaung stupa with a vaulted vase. Rakhine oil lamp dance, Shawl dance, Powewar dance, the sports of Mrauk.U period such as the posture of wrestling, boxing, the stick martial art and the figures in the posture of playing the Rakhine musical instruments such as the Rakhine Duelong Harp, bamboo pipes wind instrument, melodious small drum, hand-cymbals, cymbals၊ horn, long drum, Marlakhon fiddle, the bugle , the cymbal and the flute were sculpted as the ancient supporting evidences of Rakhine long drum on the western wall of the second tunnel of Shittaung pagoda.. Rakhine nationality mostly used long-drum. According to the ceremony, the drum which is used to celebrate pagoda festival is called Mu-Yoe Drum. Pan-taja drum is used for the wedding ceremony and the ceremony of propitiate nats. Khat- Ttin drum is used for the funeral ceremony . Si- Byaw( kind of long drum ) is used to play the novitiated ceremony. One- headed drum is used for ceremony of pulling gharry. Kyin-drum is used for the posture of wrestling. There are fourteen kinds of Rakhine drum. They are Mhyaut drum, Than-Lwin drum, Mu-Yoe drum ( Si-Pyaw ), Singal-headed small drum, Big drum (Shan si) , Donmin drum , Si Pataung drum, Si wun drum , Melodious small drum, One-headed drum, Pan:taya: si drum, Pat Si drum (Kyin si), Si chay drum, Si ai drum. According to the song, it can be played with hands. The song which produces the sound of Byane from cow skin and the sound of harp from goat skin. It can be played not only hand but also stick. Rakhine royal drum is played together with cymbals, gong, jingle bell and conch-shell.\nPadauk wood is used to make the body of Rakhine royal drum and the either sides of two drumheads are covered with cow-skin and goatskin. The Padauk wood has to made hollow and the either side of cow skin and goat skin are tightly stretched on the drum heads. Both two drumheads can be played. The leather must be tightly tied with the string of gunny twine.\n-2 feet 3 inches in Length\n-3 feet 5 inches in the girth\n-1 feet in the diameter of drumhead (site of cow skin)\n-11 inches in the diameter of drumhead ( site of goat skin)

The body of banjo is made of wood in hexagon shape.The number 1 guitar string is used to play this 4-stringed musical instrument.\n-3 feet 4 inches in length\n-11.5 inches in length of body\n-9.5 inches in width of body\n-3.5 inches in height of body\n-2 feet 4.5 inches in length of fret board

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.

The traditional musical instruments of Myanmar were prominent throughout the nation’s history. The instruments were developed as early as the Pyu Era, Bagan Era and many were dominant features of music during the Innwa Era and Konbaung Era.\n\nWhile some of these instruments have been preserved and are used today, others have been lost to history.\nIn an attempt to preserve the traditional musical instruments of Myanmar, the Ministry of Culture displayed traditional instruments and distributed the books about the instruments during an exhibition in 1955. This research shows thirty-three kinds of instruments. Moreover, in a 2003 celebration of traditional instruments, the Ministry of Culture exhibited over two hundred traditional instruments at the national museum.\nWhile the instruments on display were representative of many regions and states, many instruments were not included.\nBecause of this lack of full representativeness, additional research through field studies is required. This project proposal addresses this need.\n\nTo create a preliminary basis towards developing a national ICH inventory of craftsmanship and performing arts of traditional musical instruments in Myanmar. To safeguard ICH related to the craftsmanship and performing arts of traditional musical instruments and to promote cultural diversity among multi- ethnic groups in Myanmar. To raise awareness of the Myanmar public on the importance of ICH. To expand networking and information sharing between Myanmar and Korea.

According to statistics data of 2009, Phù lá ethnic minority had over ten thousand people, mostly living in Lào Cai. Phù lá ethnic minority lives in different small hamlets, each of which usually has between ten and fifteen roofs. The Phù lá lives in a region with many other ethnic minorities, such as Hmông, Dao, and Tày. The village elders or chiefs and family heads have a significant role in managing most affairs in the hamlets. The Phù Lá still preserves their traditional culture with the important annual rituals, such as the Lunar New Year (Tết Nguyên Đán), Holly Forest Worship Ceremony (Cúng thần rừng), the July Festival (Tết tháng bảy), the new rice festival at the beginning of October (tết cơm mới đầu tháng 10), Naming ceremony for baby (đặt tên con), funerals (tang ma), etc. Forms of folk music in the lives of Phù Lá people has not been much collected so far. The musical piece “A happy tune” is a solo for a string instrument meant to entertain Phù lá people. This is one of the few Phù lá recordings. It was recorded by the Vietnamese Institute for Musicology in 1959.

Lưu thủy trường is one of the series of six Bắc pieces belonging to the twenty principal musical pieces of Đờn ca tài tử art. It consists of thirty-two eight-bar phrases. Among the six Bắc pieces, Lưu thủy trường is considered the typical one played for opening Đờn ca tài tử performances. The tempo is moderate and musical characteristics are joyful and strong. This is a solo performance of the tranh (sixteen-string zither) performed by master musician Vĩnh Bảo—a famous teacher of Đờn ca tài tử in Ho Chi Minh City. The tranh is a plucked string instrument without a neck. It is made of wood and has rectangle-shaped resonator. On the surface, the bridge is put at one end and the pegs at the other end. The sixteen strings are typically tuned to a pentatonic scale and suspended over bridges and secured through a gauge, which is located in the middle. The gauge is not fixed and is adjusted to modify the sound and change the musical scale according to the piece. The players use the left hand to press the strings and the right hand to pluck the strings. It can be plucked by using fingernails or artificial nails made of metal, plastic, or tortoiseshell.

CD9_MUSIC OF TRADITIONAL THEATRE IN VIETNAM\n\nThe traditional theatre is an indispensable element in describing the appearance of traditional Vietnamese music. The forms of traditional Vietnamese theatre are mainly practiced by the Kinh ethnic group and some ethnic minorities such as Khơ me and Nùng. Two special forms of traditional theatre with long histories are Tuồng (classical drama) and Chèo (traditional operetta) of the Kinh group. These art forms gather many elements, including literature, painting, music, dance, and drama.Tuồng was born in northern Vietnam and performed in the court, and then followed mandarins to central and southern Vietnam with a new name Hát bội or Hát bộ. Tuồng was perfected and reached its peak in the Central Vietnam from the seventeenth century to the eighteenth century in the Nguyễn dynasty. Tuồng was performed not only in the court but also in common communities and was loved by common people. At the end of the nineteenth century and beginning of the twentieth century, Tuồng still played an important role in the spiritual life of Vietnamese people, especially to the people in central and southern Vietnam. Tuồng was one of a few traditional Vietnamese artistic types, loved by the court and common people.\n\nIn its flourishing period, the artists of Tuồng were categorized into two ranks, including Tuồng thầy artists (professinal artists who are knowlegeable and have exemplary performance style) and Tuồng rong artists (semiprofessional artists who lack of knowledge and have seasonal performances, mainly giving impromptu performances in tuồng cường. The system of Tuồng is clearly categorized according to the content such as Tuồng pho (Tuồng with many acts and performed on many nights), Tuồng đồ (Tuồng with content closer to daily life and based on folk stories), and Tuồng tân thời (Tuồng with the stories from new novels). Special Tuồng plays called Tuồng ngự were selected by the Minstry of Rites to be performed for for the king’s enjoyment.

CD3_FOLK SONGS OF NEPAL\n\nNepal is still extremely rich in folk songs, though these are less popular with younger generations. The music culture has traditionally been an oral culture passed down from guru to pupil. Many songs that have never been recorded or written down are thought to have been lost. Fortunately, several enthusiastic folklorists, musicians, singers, and researchers have made collections of folk song lyrics to promulgate them, focusing especially on the rarer and most endangered folk songs. We present here a few examples.

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.

This publication contains papers from the 2021 World Intangible Cultural Heritage Forum held online for three days, from September 29 to October 1, 2021. The event was hosted by the National Intangible Heritage Center and organized by ICHCAP.\n\nThe forum was held under the theme of “Rediscovering Intangible Cultural Heritage in the Era of Convergence and Creativity” to re-examine the creative value of intangible cultural heritage and present the possibilities by examining examples of innovation and value creation through intangible cultural heritage.

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 25 is 'Pictures and Storytelling.'