Sharing information to encourage multinational files

Intangible cultural heritage is often shared by communities on the territories of more than one State, and multinational inscriptions of such shared heritage on the Lists constitute an important mechanism for promoting international cooperation. The Committee therefore decided (7.COM 14) to establish an on-line resource through which States Parties can announce their intentions to nominate elements and other States Parties may learn of opportunities for cooperation in elaborating multinational nominations.

You will find below such intentions declared by States Parties using the dedicated online form.

You can also consult the files already submitted that have not yet been examined.

Intentions to nominate elements

The designations employed and the presentation in the following texts submitted by States Parties do not imply the expression of any opinion whatsoever on the part of UNESCO concerning the legal status of any country, territory, city or area or of its authorities or concerning the delimitation of its frontiers or boundaries.

Nominating state(s)
and contacts
ElementDescription
Iran (Islamic Republic of)

Office for Inscription, Preservation and Revitilization of Intangible and Natural Heritage

Farhad Nazari

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Date of submission: 19-03-2015
Title: Celebration of Yaldā , Shab-e Chelle (Persian)Shab-e Yalda (Persian)Chilla Gajasi (Turkish)Chilla Gejasi (Turkish)Chille Gijasi (Turkish)Shew vi yelda (Kurdish)Chelle (South West of Iran

Intended for: Representative List

Communities concerned: All people of Iran
By the dawn of the first day of winter (21th December, solstice winter) the longest night of the year, called Shab-e Chelle (“Chelle night”) or Shab-e Yaldã(“Yaldã night”) comes to an end. Following this event, the length of the days increases gradually. It is for this fact that Shab-e Chelle is described as the “night of the birth of the sun”. Yaldā constitutes one of the four major seasonal feasts of Iran and is known as one of the most ancient national festivals of the country. Public sympathy and love provide this ritualistic festival with one of its defining features. This ICH element is transmitted to younger generations mainly through oral and informal means. There are a number of beliefs and traditions prevailing among people about Shab-e Chelle ceremonies. Among the features associated with this element, the outstanding presence of the color “red” is significant; red pomegranates, red water-melons, red grape products, and the like, which constitute inseparable parts of the ceremonies are only some examples. Gathering in the elders’ houses, round a special Sofre (“table cloth spread on the ground”), on which various ritualistically regarded elements are set for consumption (including the abovementioned red elements, as well as Shab-e Chelle nuts, Shab-e Chelle traditional Iranian Soup, and various other food stuff. - Recitations from Divan-e Hafez, Shahname of Ferdowsi. - Story-telling , especially by elders of the family - Singing songs, and playing musical instruments.
Iran (Islamic Republic of)

Office for Inscription, Preservation and Revitalization of Intangible and Natural Heritage

Farhad Nazari

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Date of submission: 28-07-2015
Title: Traditional knowledge and skills of making faceless dolls

Intended for: Representative List

Communities concerned: -
Traditional knowledge and skill of making faceless dolls are transmitted from generation to generation for a thousand years in various parts of Iran. Although these dolls consist of an entire body, they have no facial features and this kind of doll-making craft reflects rituals beliefs. If a doll has no face, it is free of identity and boosts the creativity and imagination of people and they can fantasize their own depiction of faces. The method of making these local dolls such as “Dohtolok”, “Dotook”, “Dokhtolook” and “Gorjoogh” is common between different ethnic groups in Iran and the similar models are seen in Tajikistan, Russia, Turkmenistan, Georgia, and Native Latin America. These dolls which tell the stories of the joyful and sorrowful experience of women in rural areas put on display the forgotten local traditions and culture of rural communities. Making these puppets not only promotes solidarity between generations, but also revives parenting skills, clothes, lullabies, poems, signs, stories and other rituals. Moreover, improving creativity and self-confidence of local women are some of the advantages of producing these products other than creating job and direct participation of them in society. The dolls and their cultural expression may contribute to reconciliation and convergence between the countries of Asia and various communities.