: China - Information related to Intangible Cultural Heritage
Other sources of information 
Within UNESCO:
World Heritage in this country
General profile on this country
Collection of National Copyright Laws
Additional resources:
Asia-Pacific Database on Intangible Cultural Heritage (ACCU)
Pacific Asia Observatory for museums and cultural diversity in sustainable heritage development
- Date of deposit of instrument: 02-12-2004
- UNESCO Regional Officer for Intangible Heritage: Proschan, Frank
- Committee Member: 2006 / 2008
Following information is provided for easy reference, but has no official status. For comments or to update information, please contact the regional officer concerned via ich@unesco.org.
Since November 2008, the Representative List contains 90 elements of the Intangible Cultural Heritage of Humanity.
- Proclamation 2001: "Kun Qu Opera"
- Proclamation 2003: "The Guqin and its Music"
- Proclamation 2005: "The Uyghur Muqam of Xinjiang"
- Proclamation 2005: "Urtiin Duu - Traditional Folk Long Song"
Proclamation 2001: "Kun Qu Opera"
© Chinese Academy of Arts
Kun Qu Opera developed under the Ming dynasty (fourteenth to seventeenth centuries) in the city of Kunshan, situated in the region of Suzhou in southeast China. With its roots in popular theatre, the repertory of songs evolved into a major theatrical form. Kun Qu is one of the oldest forms of Chinese opera still performed today.
It is characterized by its dynamic structure and melody (kunqiang) and classic pieces such as the Peony Pavilion and the Hall of Longevity. It combines song and recital as well as a complex system of choreographic techniques, acrobatics and symbolic gestures. The opera features a young male lead, a female lead, an old man and various comic roles, all dressed in traditional costumes. Kun Qu songs are accompanied by a bamboo flute, a small drum, wooden clappers, gongs and cymbals, all used to punctuate actions and emotions on stage. Renowned for the virtuosity of its rhythmic patterns (changqiang), Kun Qu opera has had a considerable influence or more recent forms of Chinese opera, such as the Sichuan or Beijing opera.
The opera has suffered a gradual decline since the eighteenth century because of the high-level technical knowledge it also requires from its audience. Of the 400 arias regularly sung in opera performances in the mid-twentieth century, only a few dozen continue to be performed. The Kun Qu opera survived through the efforts of dedicated connoisseurs and various supporters who seek to attract the interest of a new generation of performers.
Proclamation 2003: "The Guqin and its Music"
©Chinese Academy of Arts
The Chinese zither, called guqin, has existed for over 3,000 years and represents China’s foremost solo musical instrument tradition. Described in early literary sources and corroborated by archaeological finds, this ancient instrument is inseparable from Chinese intellectual history. Guqin playing developed as an elite art form, practised by noblemen and scholars in intimate settings, and was therefore never intended for public performance. Furthermore, the guqin was one of the four arts – along with calligraphy, painting and an ancient form of chess – that Chinese scholars were expected to master. According to tradition, twenty years of training were required to attain proficiency.
The guqin has seven strings and thirteen marked pitch positions. By attaching the strings in ten different ways, players can obtain a range of four octaves. The three basic playing techniques are known as san (open string), an (stopped string) and fan (harmonics). San is played with the right hand and involves plucking open strings individually or in groups to produce strong and clear sounds for important notes. To play fan, the fingers of the left hand touch the string lightly at positions determined by the inlaid markers, and the right hand plucks, producing a light floating overtone. An is also played with both hands: while the right hand plucks, a left-hand finger presses the string firmly and may slide to other notes or create a variety of ornaments and vibratos.
Nowadays, there are fewer than one thousand well-trained guqin players and perhaps no more than fifty surviving masters. The original repertory of several thousand compositions has drastically dwindled to a mere hundred works that are regularly performed today.
Proclamation 2005: "The Uyghur Muqam of Xinjiang"
©UNESCO / Fernando Brugman
The Xinjiang Uyghur Muqam is the general term for a variety of Muqam practices widespread among the Uyghur communities, which form one of the largest ethnic minorities of the People’s Republic of China. Throughout its history, the Xinjiang region has been marked by a high degree of cultural exchange between East and West, due in particular to its central location along the Silk Road.
Xinjiang Uyghur Muqam includes songs, dances, folk and classical music and is characterized by diversity of content, choreography, musical styles and instruments used. The songs vary in rhyme and meter and are performed solo as well as by groups. The lyrics contain not only folk ballads but also poems written by classical Uyghur masters. Thus, the songs reflect a wide range of styles such as poetry, proverbs, and folk narrative, bearing witness to the history and contemporary life of the Uyghur society. In Muqam ensembles, the lead instruments are made from local materials and vary in form (they may be bowed-stringed, plucked or wind instruments). The dancing skills involve unique steps, rhythms and formations as well as figures such as flower-picking-bymouth, bowl-carrying-on-head and imitation of animals in solo dances. The Xinjiang Uyghur Muqam has developed four main regional styles, namely the Twelve Muqam, Dolan Muqam, Turpan Muqam and Hami Muqam.
Today, community festivities, such as meshrep and bezme in which everybody would participate in the Muqam, are held less frequently. The responsibility for passing on the tradition to new generations of practitioners has fallen on the shoulders of folk artists, but the interest of young people in Muqam is gradually declining. Several Muqam pieces are no longer performed, in particular elements of the “Twelve Muqam”, which in all consists of more than 300 pieces and runs over 20 hours in twelve instrumental and vocal suites.
Proclamation 2005: "Urtiin Duu - Traditional Folk Long Song"
© Sonom-Ish Yundenbat
Multinational ICH element: China - Mongolia
The Urtiin duu or “long song” is one of the two major forms of Mongolian songs, the other being the short song” (bogino duu). As a ritual form of expression associated with important celebrations and festivities, Urtiin duu plays a distinct and honoured role in Mongolian society. It is performed at weddings, the inauguration of a new home, the birth of a child, the branding of foals and other social events celebrated by Mongolia’s nomadic communities.The Urtiin duu can also be heard at the naadam, a festivity featuring wrestling, archery and horseracing competitions.
The Urtiin duu is a lyrical chant, which is characterized by an abundance of ornamentation, falsetto, an extremely wide vocal range and a free compositional form. The rising melody is slow and steady while the falling melody is often intercepted with a lively rhythm. Performances and compositions of Urtiin duu are closely linked to the pastoral way of life of the Mongolian nomads on their ancestral grasslands.
Widely believed to have originated 2,000 years ago, the Urtiin duu has been recorded in literary works since the thirteenth century. A rich variety of regional styles has been preserved until today, and performances as well as contemporary compositions still play a major role in the social and cultural life of nomads living in Mongolia and in the Inner Mongolia Autonomous Republic, located in the northern part of the People’s Republic of China.
Since the 1950s, urbanization and industrialization have increasingly superseded traditional nomadic lifestyles, leading to the loss of many traditional practices and expressions. Parts of the grasslands where tradition-bearers used to live as nomads have fallen victim to desertification, causing many families to shift to a sedentary way of life where many classical themes of Urtiin duu, such as the praise of typical nomads’ virtues and experiences, lose their relevance.
