Intangible Heritage Home - intangible heritage - Culture ...



CONVENTION FOR THE SAFEGUARDING

OF THE INTANGIBLE CULTURAL HERITAGE

INTERGOVERNMENTAL COMMITTEE FOR THE

SAFEGUARDING OF THE INTANGIBLE CULTURAL HERITAGE

Tenth session

Windhoek, Namibia

30 November to 4 December 2015

Nomination file no. 01076

for Inscription in 2015 on the Representative List

of the Intangible Cultural Heritage of Humanity

|A. STATE(S) PARTY(IES) |

|FOR MULTI-NATIONAL NOMINATIONS, STATES PARTIES SHOULD BE LISTED IN THE ORDER ON WHICH THEY HAVE MUTUALLY AGREED. |

|UNITED ARAB EMIRATES, SAUDI ARABIA, OMAN, QATAR |

|B. NAME OF THE ELEMENT |

|B.1. NAME OF THE ELEMENT IN ENGLISH OR FRENCH |

|Indicate the official name of the element that will appear in published material. |

|Not to exceed 200 characters |

|Majlis, a cultural and social space |

|B.2. Name of the element in the language and script of the community concerned, |

|if applicable |

|Indicate the official name of the element in the vernacular language corresponding to the official name in English or French (point B.1). |

|Not to exceed 200 characters |

|المجلس العربي: فضاء اجتماعي وثقافي |

|B.3. Other name(s) of the element, if any |

|In addition to the official name(s) of the element (point B.1)mention alternate name(s), if any, by which the element is known. |

|UAE: Al Barza, Mabraz, Al Marmas |

|Saudi Arabia: Diwaniya, Al Mashab, Al Gahwa, Al Molhag |

|Oman: Al Sabla |

|Qatar: Al Meyles, Maga’ad Al Nisa’ (Women's Majlis) |

|C. Name of the communities, groups or, if applicable, individuals concerned |

|Identify clearly one or several communities, groups or, if applicable, individuals concerned with the nominated element. |

|Not to exceed 150 words |

|In all four State Parties the communities, groups and individuals concerned are the different tribes, clans and families. There are also Majlis|

|connected to particular occupations or specialist groups, such as fishermen, traders, judges and religious men. Women have their own Majlis. |

|Almost every Sheikh, Amir or Prince has his own Majlis in which he receives visitors. Poets, artists and writers have their own Majlis. A |

|famous one is the Al Awis Majlis in Sharjah. High government officials, such as those in the police, and army, have their own Majlis. In Saudi |

|Arabia and Oman each neighbourhood has its own Majlis, and in the UAE there are Majalis for traditional performing troupes. In the UAE, Saudi |

|Arabia, Oman and Qatar, Bedouins are important communities who maintain their Majalis in tents. |

|D. Geographical location and range of the element |

|Provide information on the distribution of the element within the territory(ies) of the submitting State(s), indicating if possible the |

|location(s) in which it is centred.Nominations should concentrate on the situation of the element within the territories of the submitting |

|States, while acknowledging the existence of same or similar elements outside their territories, and submitting States should not refer to the |

|viability of such intangible cultural heritage outside their territories or characterize the safeguarding efforts of other States. |

|Not to exceed 150 words |

|The Majalis (plural of Majlis) are distributed in all geographical areas of the four States Parties, and vary between small family Majlis and |

|larger community Majlis. They are found in all urban areas, especially the coastal area with a comparatively high population density. Majlis |

|are also found in oases, and in desert and semi-desert areas in Bedouin settlements. During the rainy season people move to the oases and |

|arrange their tents as Majlis between the palm trees. |

|During the fasting holy month of Ramadan, evening ad hoc Majalis are distributed in the major streets of almost all the neighbourhoods in the |

|towns and villages of the four States Parties. The communities living in the mountainous areas in the UAE and Oman have their own types of |

|Majalis, usually outdoors under trees. The environment has great impact on the nature and shape of the Majlis. |

|E. Contact person for correspondence |

|E.1. Designated contact person |

|Provide the name, address and other contact information of a single person responsible for all correspondence concerning the nomination. For |

|multi-national nominations provide complete contact information for one person designated by the States Parties as the main contact person for |

|all correspondence relating to the nomination. |

|Title (Ms/Mr, etc.): |

|Dr |

| |

|Family name: |

|Al Hamiri |

| |

|Given name: |

|Nasser |

| |

|Institution/position: |

|Director of Intangible Heritage Department / Abu Dhabi Tourism and Culture Authority (TCA Abu Dhabi) |

| |

|Address: |

|P O Box 2380, Abu Dhabi, United Arab Emirates |

| |

|Telephone number: |

|+971 2 657 6145, +971 2 6576144 |

| |

|E-mail address: |

|ich@tcaabudhabi.ae |

| |

|Other relevant information: |

|Fax: +971 2 444 5639 |

| |

|E.2. Other contact persons (for multi-national files only) |

|Provide below complete contact information for one person in each submitting State, other than the primary contact person identified above. |

|Kingdom of Saudi Arabia: |

| |

|Title (Ms/Mr, etc.): |

|Dr |

| |

|Family name: |

|Albeialy |

| |

|Given name: |

|Mohamed |

| |

|Institution/position: |

|Ministry of Culture and Information, Intangible Cultural Heritage Expert |

| |

|Address: |

|P O Box 670, Riyadh 11161, Kingdom of Saudi Arabia |

| |

|Telephone number: |

|+966 1 144 25999 ext. 6561; fax +966 1 140 68195 |

| |

|E-mail address: |

|Jawad3355@ |

| |

|Sultanate of Oman: |

| |

|Title (Ms/Mr, etc.): |

|Mr |

| |

|Family name: |

|Al Busaidi |

| |

|Given name: |

|Saeed bin Sultan |

| |

|Institution/position: |

|Director of Traditional Arts Department / Ministry of Heritage and Culture |

| |

|Address: |

|P. O. Box 668, Post Code 100, Muscat, Sultanate of Oman |

| |

|Telephone number: |

|+968 2 411 6611; fax +968 2 411 6609 |

| |

|E-mail address: |

|Omanfolk@.om |

| |

|State of Qatar: |

| |

|Title (Ms/Mr, etc.): |

|Mr |

| |

|Family name: |

|Al-Muhannadi |

| |

|Given name: |

|Hamad |

| |

|Institution/position: |

|Department of Heritage / Ministry of Culture, Arts and Heritage |

| |

|Address: |

|P. O. Box 7996, State of Qatar |

| |

|Telephone number: |

|+974 44022710, +974 5505820 (mobile); fax +974 44022692 |

| |

|E-mail address: |

|almuhanadi.hamad@ |

| |

|1. Identification and definition of the element |

|For Criterion R.1, the States shall demonstrate that ‘the element constitutes intangible cultural heritage as defined in Article 2 of the |

|Convention’. |

|Tick one or more boxes to identify the domain(s) of intangible cultural heritage manifested by the element, which might include one or more of |

|the domains identified in Article 2.2 of the Convention. If you tick ‘others’, specify the domain(s) in brackets. |

|oral traditions and expressions, including language as a vehicle of the intangible cultural heritage |

|performing arts |

|social practices, rituals and festive events |

|knowledge and practices concerning nature and the universe |

|traditional craftsmanship |

|other(s)() |

|This section should address all the significant features of the element as it exists at present. |

|The Committee should receive sufficient information to determine: |

|that the element is among the ‘practices, representations, expressions, knowledge, skills — as well as the instruments, objects, artefacts and |

|cultural spaces associated therewith —’; |

|‘that communities, groups and, in some cases, individuals recognize [it] as part of their cultural heritage’; |

|that it is being ‘transmitted from generation to generation, [and] is constantly recreated by communities and groups in response to their |

|environment, their interaction with nature and their history’; |

|that it provides communities and groups involved with ‘a sense of identity and continuity’; and |

|that it is not incompatible with ‘existing international human rights instruments as well as with the requirements of mutual respect among |

|communities, groups and individuals, and of sustainable development’. |

|Overly technical descriptions should be avoided and submitting States should keep in mind that this section must explain the element to readers|

|who have no prior knowledge or direct experience of it. Nomination files need not address in detail the history of the element, or its origin |

|or antiquity. |

|Provide a brief summary description of the element that can introduce it to readers who have never seen or experienced it. |

|Not fewer than 150 or more than250 words |

|Majlis (literally translated as ‘sitting place’) is where members of a community gather together to discuss local events and issues, exchange |

|news, receive guests, socialise and be entertained. The Majlis represents a cultural and social space that is an integral part of traditional |

|life. |

|The Majlis is an ancient Arab tradition that has continued uninterrupted throughout the centuries. It remains an important institution for the |

|maintenance of social coherence. In the Majlis people resolve issues and find solutions for community or individual problems. It is where the |

|community gathers to pay condolences, hold wedding receptions, and socialize with others. |

|The Majlis is considered an important aspect of the intangible cultural heritage of the UAE, Saudi Arabia, Oman and Qatar. It is categorized |

|within the domain of social practices, rituals and festive events, but it involves narrative arts, as it is the space where oral narratives, |

|folktales and poems are recited. It also includes “knowledge and practices concerning nature and universe” as it is the space where people |

|exchange knowledge about rain, pastures, plants, traditional medicine, epidemics etc. which contribute to survival in the desert. |

|The traditional Majlis is typically a large space, with carpets on the floor and cushions placed against the wall for people to recline on. |

|There is usually a stove or fire to prepare coffee and other hot beverages. In Saudi Arabia and Qatar there are also several shelves (alkamar) |

|used to store coffee pots and teapots. A recent development over the last few decades is that many Majalis have chairs instead of cushions, and|

|other changes include modern interior decor and serving food in the Majlis. However, there is now an interest in decorating some family Majalis|

|in the traditional style. |

|There are different kinds of Majlis, for the family, clan or tribe. Smaller Majalis are often family run, and can be a room in the home with a |

|separate entrance, or a tent placed outside in the courtyard. Larger Majalis are usually in a separate building, and the construction, design |

|and decoration are often supervised by the community. Some communities create a special Majlis, usually in a tent, where they can gather during|

|the evenings of Ramadan, the month of fasting.   |

|Who are the bearers and practitioners of the element? Are there any specific roles or categories of persons with special responsibilities for |

|the practice and transmission of the element?If yes, who are they and what are their responsibilities? |

|Not fewer than 150 or more than250 words |

|The Majlis space is open to all people. The bearers and practitioners differ according to the size, location and type of Majlis. Majalis are |

|sometimes frequented by family members, several families, tribes and inhabitants of the same neighbourhood, and other remote neighbourhoods |

|that have connections with the Majalis. These spaces are frequented by young people, children and older people, and they sometimes have a |

|person in charge who supervises the space and its preparation. Bearers also include state leaders and heads of tribes and clans, who will have |

|a large Majlis where they receive complaints and requests of community members. Some Majalis are organized by community members who supervise |

|the design and choice of location, as well as arranging the events that are held in it. |

|The community elders are considered true bearers, as well as Uraf (wise men) who have extensive knowledge concerning nature, genealogy and |

|tribal history. Poets are also well known in the Majlis and are usually seated at the centre of festive gatherings. |

|Judges and religious sheikhs have a special importance in the Majlis as they adjudicate on disputes and clarify political, social and religious|

|rights and responsibilities. |

|Guests play an important role. They sit to the right of the host, symbolizing welcome and honour, and will be asked to share their news. |

|A specialized person usually works in the Majlis to maintain it and provide for the needs of guests. The muqahwi is responsible for making and |

|serving Arabic coffee. The youth may play a role in welcoming and serving guests, and they also supervise certain aspects of the Majlis, such |

|as modern electronic equipment. |

|In community-based Majalis, members often share the expenses and assign someone to manage the financial resources and organize events. |

|Hospitality is important, and much effort is made to decorate the Majlis and to make visitors comfortable. |

|Women have their own Majalis, though nowadays some prominent women attend other Majalis, especially intellectual and literary ones. |

|How are the knowledge and skills related to the element transmitted today? |

|Not fewer than 150 or more than250 words |

|There is an Arabic proverb, “Al Majalis Madaris”, which translated means that Majalis spaces are like schools, where tradition and values are |

|transmitted from one generation to the next. As Majalis spaces are open to all age groups, parents tend to bring their children to join the |

|gatherings, especially the youth. Knowledge about the Majlis is therefore mostly transmitted informally as children accompany community members|

|in their visits. The Majlis is considered an important space where children learn the art of conversation, community values such as respect for|

|old people, and etiquette associated with hospitality, greeting and honouring the guest. |

|Through observation and participation, young people learn information about the Majlis and rules governing their conduct. For example, a Majlis|

|has its rules in terms of how and where you sit and appropriate behaviour. For example, shoes are removed before entering the Majlis. Older |

|people sit in the middle, while younger people sit on both sides. Young people are sometimes assigned to receive and welcome guests, prepare |

|Arabic coffee, tea and food and serve them to the members present. They listen to the discussions, and hear other people’s stories and personal|

|experiences. Young people also present the ideas and thoughts they have in front of the elderly. These spontaneous discussions are very |

|effective in transmitting knowledge and traditions from one generation to the next. |

|A Majlis is an integral part of the community with all its different age groups, and knowledge and rules of the Majlis are directly passed from|

|one generation to another. Responsibility for managing the Majlis (especially its funding, periodic maintenance and supplies) also shifts from |

|older people to the youth. The influence of young people is evident in Majalis where modern devices have been introduced, including microphones|

|and libraries. |

|Knowledge about the Majlis is also transmitted by television programmes. Schools include information about the Majlis in their curricula and |

|NGOs, such as heritage associations, play a role in organising training for children. Nowadays mothers insist that girls attend the Majlis, |

|with knowledge passing directly from the grandmother and mother, and through participation in the Majlis. |

|What social functions and cultural meanings does the element have today for its community? |

|Not fewer than 150 or more than250 words |

|The Majlis nowadays is an important social and cultural space which strengthens community bonds. People meet there to socialize and exchange |

|news, information and opinions. It plays a significant role in raising awareness of events inside and outside the community. In such spaces, |

|members become aware of family affairs and financial conditions of each other. They identify the problems and try to solve them and reconcile |

|people as well as strengthen community bonds. |

|People also come to some Majalis to be entertained, and the Majlis is important in the transfer of oral heritage, including folk stories and |

|‘Nabati’ poetry. It is in the Majlis that community members listen to folktales, sing folksongs. They also learn the history of the tribe and |

|genealogy. |

|The Majlis provides support and companionship to community members, particularly the elderly. Communities and groups also hold social events |

|here, such as paying condolences, holding wedding parties, and concluding marriage contracts. |

|Through observing elders in the Majlis, the youth learn the manners and ethics of their community, as well as appropriate ways to address |

|others, wear traditional clothes, participate in hospitality and receive guests. It is a space where people exchange opinions and experiences |

|in an atmosphere of freedom of expression, and the youth learn dialogue and listening skills and respects for the opinion of others. |

|Some Majalis are important in resolving disputes, as mediation efforts are made by judges, religious sheikhs and elders to find a fair solution|

|based on custom and tradition. They adjudicate in disputes related to pastoralism, agriculture and water distribution. Inheritance and divorce |

|problems are discussed by judges knowledgeable in Sharia law. The Sheikh’s Majlis will receive petitioners from individuals, such as for the |

|allocation of plots of land, financial aid for paying off bad debts, or help for the needy. |

|One of the original social functions of the Majlis was communication, and the exchange of news. In the absence of modern communication systems,|

|attending the Majlis was the main way that communities could communicate with each other, and with their leaders. Rapid social and economic |

|development led to a lessening of popularity of the Majlis, and large TV screens and electronic games were introduced to attract the younger |

|generation. Recently the Majlis has regained support as a place to express public opinion, and topics for discussion are frequently wider |

|societal issues.  It has now become a place for socialization and modern entertainment. |

|Is there any part of the element that is not compatible with existing international human rights instruments orwith the requirement of mutual |

|respect among communities, groups and individuals, or with sustainable development? |

|Not fewer than 150 or more than250 words |

|The Majlis constitutes an important part of the intangible cultural heritage of the communities within the four States Parties as it enables |

|community members to meet together. All events occurring within the Majlis are compatible with local customs and traditions. There is no part |

|of the Majlis that breaches existing international human rights instruments, or the requirement of mutual respect among communities, groups and|

|individuals, On the contrary, the Majlis plays a great role in encouraging and maintaining communication among community members. The Majlis |

|tradition is an expression of the respect of a community for its members, as well as the respect for members of other communities. The Majlis |

|is the mainstay of cultural diversity and dialogue among communities as it is the space where issues are raised, discussed and all people are |

|given an opportunity to express their opinions freely. Majalis spaces have an important educational, social, moral, literary and economic role |

|at the level of individuals, groups and communities. They teach people how to know their rights and freedoms that should be respected and |

|protected, and further protect and respect other people’s rights and freedoms. They are also important spaces for receiving guests to the |

|community and sharing hospitality. All members of the community, regardless of rank or age, will participate in this hospitality. |

|The Majlis is also important for sustainable development, as it is the space where community issues are discussed, including the communal use |

|of resources such as water and pasture. It is also the space where the community is informed about and can discuss environmental and |

|development issues at local and national levels. In some States Parties, government officials will attend Majalis to present issues to the |

|communities and listen to the differing viewpoints of its members. The involvement of communities is important to ensure that development is |

|sustainable, and the community will implement effective solutions to environmental issues. |

|2. Contribution to ensuring visibility and awareness and |

|to encouragingdialogue |

|For Criterion R.2, the States shall demonstrate that ‘Inscription of the element will contribute to ensuring visibility and awareness of the |

|significance of the intangible cultural heritage and to encouraging dialogue, thus reflecting cultural diversity worldwide and testifying to |

|human creativity’. This criterion will only be considered to be satisfied if the nomination demonstrates how the possible inscription will |

|contribute to ensuring visibility and awareness of the significance of the intangible cultural heritage in general, and not only of the |

|inscribed element itself, and to encouraging dialogue which respects cultural diversity. |

|How can inscription of the element on the Representative List contribute to the visibility of the intangible cultural heritage in general and |

|raise awareness of its importance at the local, national and international levels? |

|Not fewer than 100 or more than 150 words |

|Majalis are spaces regularly frequented by large numbers of people throughout all the geographic regions of the four States Parties. Majalis |

|are associated with many other aspects of community-based intangible cultural heritage, such as Arabic coffee, poetry, story telling, |

|folktales, and hospitality rituals. Communities also practice this element within the context of occasions such as weddings and paying |

|condolences. |

|Inscription of the Majlis on the Representative List will therefore raise awareness in a large number of communities about the meaning and |

|significance of intangible cultural heritage in general, as well as inform communities about the role of the UNESCO. It will cast light on |

|other cultural practices and the various uses of cultural spaces. |

|Inscription will also highlight the importance of safeguarding the Majlis and other forms of intangible cultural heritage in these communities.|

|especially among the youth. It will therefore contribute to encouraging the community to maintain the Majlis and develop its role. |

|Inscription will also raise the visibility of intangible cultural heritage at national and international levels though increased publicity in |

|the media, particularly television and newspapers. The public will be made more aware of the significance of ICH in general, as well as other |

|ICH elements that have been added to the Representative List. Further, inscription will encourage the government authorities to further their |

|commitment to ICH and increase their support. |

|How can inscription encourage dialogue among communities, groups and individuals? |

|Not fewer than 100 or more than 150 words |

|Inscription on the Representative List will raise awareness and further enhance the role of the Majalis in encouraging dialogue, and is an |

|example of how this ICH element itself facilitates the exchange and sharing of views while respecting the differences and particularities of |

|each specific community.  The resulting publicity and media coverage of the inscription of the Majlis will raise awareness of the importance of|

|these spaces in encouraging dialogue - not only in encouraging freedom of expression but also in listening to and respecting other people’s |

|rights and freedoms. |

|Majalis are places where communities, groups and individuals at all ages and levels of society meet to discuss issues, as well as share |

|hospitality and hold communal events. Community members use the Majalis to discuss their problems; they can express their opinions freely and |

|transparently. The Majlis is used to encourage dialogue to contain and resolve problems, which can be between individuals, groups within the |

|same community, or between different communities. One example of this is the sharing of water resources. |

|Inscription will open up new horizons of communication among the individuals and groups frequenting these spaces, and encourage dialogue among |

|those who use these spaces in different countries internationally. |

|How can inscription promote respect for cultural diversity and human creativity? |

|Not fewer than 100 or more than 150 words |

|The inscription of Majlis on the Heritage List will contribute to enhancing the respect for cultural diversity and human creativity. The Majlis|

|represents a social system created by the community to develop a spirit of cooperation and respect among its members, and to develop a forum |

|within which it can resolve its problems. Majalis are also spaces where community members receive guests, and through that reception, |

|different customs and traditions are acknowledged and shared. Everyone gets to meet and know each other in the Majlis, in spite of their |

|differences. The element itself promotes respect for human diversity, and inscription will highlight the importance of UNESCO recognition of |

|this. |

|Its inscription will introduce the Majlis to other countries as an example of a space created by communities to encourage dialogue and resolve |

|community issues. This will raise awareness of cultural diversity in the different ways that human societies have created ways to strengthen |

|community bonds. |

|The Majlis is also a space where community members come to be entertained by story tellers and poets, and where human creativity in oral arts |

|is thus encouraged and celebrated. |

|Communities are also interested in maintaining their Majalis as a suitable environment for promoting dialogue in the midst of modernity, and |

|have shown creativity in adapting its features to suit changing times. There has also been increased participation of women in the Majalis. |

|3. Safeguarding measures |

|For Criterion R.3, the States shall demonstrate that ‘safeguarding measures are elaborated that may protect and promote the element’. |

|3.a. Past and current efforts to safeguard the element |

|How is the viability of the element being ensured by the concerned communities, groups or, if applicable, individuals? What past and current |

|initiatives have they taken in this regard? |

|Not fewer than 150 or more than 250 words |

|The Majlis continues to be an integral part of the community within the four States Parties. Examples of safeguarding measures taken by the |

|various communities include: |

|• Communities have worked together to allocate a plot to build the Majlis, with expenses shared among community members (Oman). |

|• Families in Qatar allocate space in the courtyard for a Majlis. The number has increased in the last few decades and several aesthetic |

|touches have been introduced, such as gypsum and wooden decorations. |

|• In Saudi Arabia the Majlis originated as an individual initiative. With increasing population and the positive role of such spaces, families |

|and communities have adopted the idea and supervised its implementation. |

|• Some spaces have their own regulations and rules to ensure their continuity and to highlight the membership along with the duties and tasks |

|of members. Majalis spaces receive donations and aid from citizens who frequent them (Saudi Arabia). |

|Ensuring that the Majlis is updated to meet community needs: |

|• In recent times, communities have paid special attention to the design of the Majlis. They are built with modern décor, include amenities |

|such as bathrooms and kitchens and are built to host special events (Oman and Saudi Arabia). |

|• Some Majlis now include small libraries in order to make visiting them more attractive to all community members, especially the youth (Oman).|

|• During Ramadan, temporary Majlis tents are erected outside family homes or in neighbourhoods to receive visitors in the evenings. All |

|community members are free to visit and enjoy hospitality (UAE and Qatar). |

|Researching and documenting the social customs associated with the use of the Majlis: |

|• Various books about the Majlis and its associated traditions have been produced, for example, by the Al-Shamal Society and Abdullah Al Hamour|

|(UAE). |

|Raising awareness of the use of the Majlis through using media: |

|• TV programmes about the Majlis have been produced. For example, in the UAE Dubai TV produced a series of programmes “Malamah” (Features of my|

|country), including one by Khamis Ismail on the Majlis and associated traditions. Al-Dhafra, a specialised TV channel on heritage also has |

|similar programmes. |

|Tick one or more boxes to identify the safeguarding measures that have been and are currently being taken by the communities, groups or |

|individuals concerned: |

|transmission, particularly through formal and non-formal education |

|identification, documentation, research |

|preservation, protection |

|promotion, enhancement |

|revitalization |

|How have the concerned States Parties safeguarded the element? Specify external or internal constraints, such as limited resources. What are |

|its past and current efforts in this regard? |

|Not fewer than 150 or more than 250 words |

|The four States Parties have all taken measures to safeguard Majlis. Examples include: |

|Land allocation and financial support: |

|• When planning residential areas, governments allocate land for a community Majlis (Oman, UAE). |

|• Through the Sultan’s Court (Oman), financial assistance is given to individuals and communities who want to build or rebuild a Majlis. |

|• The UAE government has built 40 new large community Majalis (Al-Bateen, Zaab and Baniyas (Abu Dhabi) and Umm Al-Ghafa (Al-Ain), and equipped |

|them with modern facilities. |

|Promoting the use of Majlis: |

|• Government officials use the Majlis for meetings to discuss local projects and hear the opinion of the community (UAE, Oman and Qatar). |

|• The Conciliation and Reconciliation Committee mediates to resolve disputes among community members in the Majlis (Oman) |

|• Government-built houses for low-income families include a Majlis room (UAE). |

|Raising awareness of Majlis traditions: |

|• The relevant authorities have preserved, through restoration, old neighbourhoods and villages, including Majlis spaces and their history |

|(Saudi Arabia, Oman and Qatar, ). |

|• During the festivals Ayam Alhawader Walbawadi (Days of Urban and Rural Festival in Oman), Al Mahamel (Qatar) and Al Janadria (Saudi Arabia) a|

|Majlis is created to meet with people. |

|• In Sharjah (UAE), the Al Batta’i municipality organizes an annual cultural festival including a Majlis in the Women’s Park. |

|• Dubai and Abu Dhabi (UAE) have included Majalis in Heritage Villages. |

|• The government has allocated spaces in parks to serve as models of Majalis and equipped them with all necessities (Saudi Arabia, Qatar). |

|• The majlis concept is used in media: discussions are held in places decorated like a Majlis (e.g. League and Cup channels in Qatar). |

|Supporting research and documentation: |

|• TCA Abu Dhabi (UAE) has commissioned three pieces of research on the Majlis. |

|• Universities in Saudi Arabia and Oman support research related to the documentation of Majlis traditions. |

|Introducing majlis traditions in school curricula: |

|• In Oman, classes introduce different aspects of intangible heritage, including customs and traditions related to Majlis. |

|• In Qatar elderly people teach the behaviour of the Majlis in schools during extracurricular activities. |

|Tick one or more boxes to identify the safeguarding measures that have been and are currently being taken by the State(s) Party(ies) with |

|regard to the element: |

|transmission, particularly through formal and non-formal education |

|identification, documentation, research |

|preservation, protection |

|promotion, enhancement |

|revitalization |

|3.b. Safeguarding measures proposed |

|This section should identify and describe safeguarding measures that will be implemented, especially those intended to protect and promote the |

|element.The safeguarding measures should be described in terms of concrete engagements of the States Parties and communities and not only in |

|terms of possibilities and potentialities. |

|What measures are proposed to help to ensure that the element’s viability is not jeopardized in the future, especially as an unintended result |

|of inscription and the resulting visibility and public attention? |

|Not fewer than 500 or more than 750 words |

|Various measures to safeguard the Majlis have been proposed by all States Parties. The current initiatives that have been introduced by |

|individuals, communities and relevant authorities, have been successful and have led to an increase in the number of Majalis as well as the |

|number of people visiting them. The proposed safeguarding measures, therefore, are mostly based on ensuring that there is continuing support, |

|development and increasing uptake of initiatives which have already been successfully implemented. They include: |

|1. Raising awareness of the Majlis, especially among young people. |

|The use of mass media will continue to be used to promote and support the Majlis. As an example, in Oman a program called “Al Majlis Madares” |

|(“Majlis are Schools”) will continue to be broadcast on the youth radio channel. It highlights the role played by the Majlis in promoting |

|social harmony, as well as the importance of the Majlis in youth education and the revival and continuity of Omani customs and traditions. |

|In the United Arab Emirates and Saudi Arabia, communities will be encouraged to continue using the Majlis to host intellectuals and |

|celebrities. These visits will attract community members to the Majlis and highlight their important role. |

|In Qatar, several initiatives are planned to introduce the concept of Majlis spaces in neighbourhoods and enhance their role in transmitting |

|the components of intangible cultural heritage to young people. |

|Young people in Saudi Arabia will be encouraged to frequent the Majlis and actively take part in its activities through an on-going media focus|

|on television, radio and newspapers. |

|In Oman, there are plans to incorporate more libraries within the community Majalis, and continue to encourage cultural and other seminars to |

|be held in these spaces. |

|In Qatar, e-publishing and social networks will continue to be used to promote the heritage elements of the Majlis (its aesthetic, customs and |

|traditions) in order to attract the younger age groups. |

|In Saudi Arabia, financial and organizational support will continue for several Majlis to be set up in the annual National Heritage and |

|Cultural Festival (Al Janadria), which attracts large numbers of participants and visitors. The Public Authority of Tourism and Monuments will |

|continue to maintain several historical Majalis and equip them with all amenities for the general public to use. |

|2. Educational initiatives: |

|Both NGOs (including Heritage Associations) and the governments in all four States Parties have plans to raise awareness of the social |

|etiquette and traditions of the Majlis through workshops and training sessions. These will include the traditions associated with visiting the |

|Majlis, such as wearing traditional costume, the customs surrounding discussion and debate in the Majlis, respect for the elderly and the |

|observation of social and hospitality etiquette. |

|The Abu Dhabi Educational Council (United Arab Emirates) has a project to establish a number of Majalis in secondary schools and use these to |

|teach traditions associated with the Majlis. |

|TCA Abu Dhabi (United Arab Emirates) will continue give financial and organizational support to the “Hamdoon” educational initiative, which |

|features a cartoon character of a young boy. Through various scenes with his grandparents, he is introduced to social customs including visits |

|to the Majlis. A portable unit will continue to visit schools, and actors will play the cartoon characters and interact with the children. A |

|budget of around US$160,000 will be allocated for continuing support for this project. |

|In Qatar, there are plans to include the concept and traditions of the Majlis in educational curricula and extracurricular activities. |

|3. Develop the Majlis to attract the younger generation. |

|In Oman, there are plans to develop many Majalis to attract young people. Several measures have been proposed, including the addition of |

|libraries and holding cultural seminars and other events / activities in the Majlis. |

|In the United Arab Emirates, it is planned to expand the initiative of having very large TV screens in the Majlis. This enables football |

|matches and important social events to be viewed in the Majlis, which will attract large numbers of young people. |

|4. Promote research and documentation of Majlis traditions: |

|Oman plans to conduct research and issue publications on different Majalis which would highlight their aesthetic aspects in terms of design and|

|architecture. These would document the ethical role and educational concepts of Majlis, and the meanings and implications of the intangible |

|heritage elements promoted in such places for the young people. |

|Within the renovated traditional area of Sharjah city (United Arab Emirates), Sharjah Heritage will continue to support and hold a monthly |

|Majlis to discuss and document traditions on the Majlis itself. |

|TCA Abu Dhabi (United Arab Emirates) plans to conduct further research into the Majlis tradition. |

|5. Help the community to find financial and other resources: |

|In Oman, citizens will continue to collect financial donations for the Majlis activities, and private companies will be encouraged to give |

|financial or other support to the Majlis for certain events. |

|In planning new residential areas, plots of land for the community Majlis will continue to be allocated (United Arab Emirates, Saudi Arabia, |

|Oman, and Qatar). |

|In Saudi Arabia, community Majalis will continue to be provided with financial support and the building of new spaces will be encouraged. |

|Financial assistance will continue to be given by the governments of all four States Parties to assist various communities to renovate and/or |

|furnish their Majalis. |

|In Qatar, it is planned to enact legislation for the Majlis as a social framework that contributes to intangible cultural heritage for the |

|benefit of society.  |

|The Municipality of Abu Dhabi (United Arab Emirates) has plans to create between 30 to 40 new neighbourhood Majalis in various regions |

|throughout the Emirate, such as Abu Dhabi city, Al Ain and the Western Region. The Department of Community Development in Dubai has built 7 |

|Majalis and has plans to build 14 more. Plots of land will be allocated and financial support given to build the Majalis. Attached to the |

|Majalis will be a large hall for private and public celebrations of local and national events. It is also planned to include a sports gym which|

|will be provided with the latest equipment to meet the needs of the people of the area. |

|How will the States Parties concerned support the implementation of the proposed safeguarding measures? |

|Not fewer than 150 or more than 250 words |

|The Majlis is a community space for communal activities, and is actively supported by families, tribes and neighbourhoods. The governments in |

|the four States Parties therefore mainly play a complementary role in supporting these communities. States Parties will support the |

|implementation of the proposed safeguarding measures through the following actions: |

|They will continue to give financial assistance to community Majalis for renovation or maintenance (United Arab Emirates, Saudi Arabia, Oman, |

|and Qatar). |

|They will continue to allocate plots of land for the building of Majalis in new communities, and give financial support to equip these Majalis |

|with appropriate amenities (United Arab Emirates, Saudi Arabia, Oman, and Qatar). |

|They will organize workshops about the Majlis and encourage their use as a place where all the community can gather and resolve disputes |

|(Oman). |

|They will enhance the use of Majlis as a place where local officials are able to meet with community members and consult with them on local |

|projects (Saudi Arabia and Oman). |

|They will continue to use the media to raise awareness of the social customs in the Majlis, including newspapers and radio channels and other |

|drama programs featuring the community (United Arab Emirates, Saudi Arabia, Oman, and Qatar). |

|They will continue to support various educational programmes and initiatives to encourage greater understanding and use of the Majlis by the |

|youth (United Arab Emirates and Oman). |

|They will raise awareness among the general public and international tourists of the importance of the Majlis in community life (United Arab |

|Emirates, Saudi Arabia, Oman, and Qatar). |

|In Muscat and Salalah festivals, a special Omani Majlis will be designed to highlight and explain to the public the role it plays in society |

|(Oman). |

|They will continue to support the Majlis in different Heritage Villages (Sharjah, Dubai and Abu Dhabi in the United Arab Emirates). |

|Committees organising festivals and conferences will continue using the Majlis as a reception space (Saudi Arabia and Qatar). |

|They will continue to support research and documentation into Majlis traditions ((United Arab Emirates, Saudi Arabia, Oman and Qatar). |

|How have communities, groups or individuals been involved in planning the proposed safeguarding measures and how will they be involved in their|

|implementation? |

|Not fewer than 150 or more than 250 words |

|The participation of community members is integral to all measures relating to the safeguarding and promotion of Majalis within the four States|

|Parties. The great majority of the safeguarding measures in this nomination originated from discussions within the Majalis. Many are a |

|continuation of steps that Majlis bearers have already taken to ensure that the use of the Majlis continues within their particular community. |

|As an example, the involvement of communities in safeguarding can be seen from the increase in the number of community Majalis that are under |

|construction or in the planning stages in the Kingdom of Saudi Arabia as well as the other States Parties. This is a response to initiatives |

|and requests from the communities concerned to the local authorities for the allocation of appropriate land and financial support. In the |

|Sultanate of Oman, community members have largely contributed to the special funds of the Majlis which are used for upkeep and maintenance. |

|There are also several people who voluntarily make donations to the fund of the Majlis. |

|In Saudi Arabia there has been mutual cooperation and coordination among communities and individuals, in addition to official sectors, with the|

|aim of protecting and enhancing this element. Bearers of this element actively take part in celebrations and festivals held throughout the |

|Kingdom. Local communities play a vital role in protecting and safeguarding this element through taking part in local events and encouraging |

|community members to participate. In Qatar social media has been widely used to promote the use of the Majlis, and there are many web pages |

|dedicated to the Majlis tradition. |

|In the United Arab Emirates, the Heritage Club and Women’s Association continue to organise training sessions for the youth. The Sharjah |

|Heritage Club hosts a monthly Majlis to discuss the traditions of the Majlis, and Abdullah Abdul Rahman and Dr. Abdullah Taboor have conducted |

|research and documented different Majlis. The women’s Majlis of Aisha Mohammad Al Ali in Dubai discussed the role of the Majlis in promoting |

|traditions, and recommended that the Ministry of Culture include this in the school heritage curriculum. The Majlis of the Al Hibous tribe |

|discussed the role of the Majlis and recommended that NGOs should play a greater role in preserving this heritage. |

|Communities in the four States Parties have taken steps to ensure that the Majlis tradition will continue in future generations by actively |

|taking their children to the Majlis, and organizing special activities for them. |

|3.c. Competent body(ies) involved in safeguarding |

|Provide the name, address and other contact information of the competent body(ies), and if applicable, the name and title of the contact |

|person(s), with responsibility for the local management and safeguarding of the element. |

|Name of the body: |

|Abu Dhabi Tourism and Culture Authority (TCA Abu Dhabi) |

| |

|Name and title of the contact person: |

|Dr. Nasser Al Hamiri, Director of Intangible Heritage Department |

| |

|Address: |

|P O Box 2380, Abu Dhabi, United Arab Emirates |

| |

|Telephone number: |

|+971 2 657 6145, +971 2 6576144; fax: +971 2 444 5639 |

| |

|E-mail address: |

|ich@tcaabudhabi.ae |

| |

|Other relevant information: |

|United Arab Emirates |

|Name of the body: Abu Dhabi Education Council |

|Address: P O Box 36005, Abu Dhabi, UAE |

|Telephone number: + 971 2 615 0000 |

|E-mail address: info@adec.ac.ae |

|Name of the body: Al Ain Municipality |

|Address: P.O. Box 1003, Al Ain, UAE |

|Telephone number: +971 3 7128000 |

|Website: am.abudhabi.ae |

|Name of the body: Dubai Authority for Culture and Heritage |

|Address: P O Box 115222, Dubai, UAE |

|Telephone number: +971 4 2222201 |

|E-mail address: dubaiculturalcouncil.ae |

|Name of the body: Fujairah Tourism and Culture Authority |

|Address: P.O. Box 500, Al Fujaira, UAE |

|Telephone number: +971 9 2231554 |

|E-mail address: info@tourism.fujairah.ae |

|Name of the body: Ministry of Culture, Youth & Community Development |

|Address: P O Box 17, Abu Dhabi, UAE |

|Telephone number: +9712 4455475 |

|E-mail address: mcycd.ae |

|Name of the body: Ministry of Education |

|Address: P.O Box 3962,Abu Dhabi, UAE |

|Telephone number: +971 24089999 |

|E-mail address: moe@.ae |

|Name of the body: Ministry of Social Affairs |

|Address: P O Box 71141, Abu Dhabi, UAE |

|Telephone number: +971 24601111 |

|E-mail address: minister@msa.ae |

|Name of the body: Western Region Municipality |

|Address: P O Box 17, Abu Dhabi, United Arab Emirates |

|Telephone number +971 2 404 4020, |

|Fax: +971 2 404 4191 / 4190 |

|Kingdom of Saudi Arabia: |

|Name of the entity: Ministry of Culture and Information |

|Address: P O Box 670, Riyadh 11161, |

|Kingdom of Saudi Arabia |

|Telephone number: +966 1 293 4900 |

|E-mail address: Jawad3355@ |

|Name of the entity : Saudi Commision for Tourism and Antiquities |

|Address: P O Box 66680, Riyadh 11586 |

|Kingdom of Saudi Arabia |

|Telephone number: +966 1 18808855 |

|Fax: +966 1 18808844 |

|Website: .sa |

|Name of the entity: King Saud University |

|Address: P.O. Box 266, Riyadh 11362 |

|Kingdom of Saudi Arabia |

|Telephone number: +9661/46-70-000 |

|Fax: +9661/46-77-580 |

|Email address: info@ksu.edu.sa |

|Website: ksu.edu.sa |

|Name of the entity: King Abdulaziz University |

|Address: P.O. Box 80200, Jeddah 21589 |

|Kingdom of Saudi Arabia |

|Telephone number: +966126400000 |

|Fax: +966126952437 |

|E- mail address: info@itc.edu.sa |

|Website: kau.edu.sa |

|Sultanate of Oman: |

|Name of the body: Ministry of Education, Oman National Commission for |

|Education, Culture and Science |

|Contact person: Mr.AlMahairiSalim Rashid |

|Address: P O Box 3, Postal Code 100, Muscat, Sultanate of |

|Oman |

|Telephone number: +6982459393 |

|E-mail address: almahairi2@moe.om |

|Name of the body: Ministry of Heritage and Culture |

|International Cultural Relation Section |

|Contact person: Mr. Ibrahim SaifBaniOraba, Head of Section |

|Address: P O Box 668, Postal Code 100, Muscat, Sultanate of |

|Oman |

|Telephone number: +968 2 4641599 |

|E-mail address: Baniaraba8@ |

|Other information: .om |

|Name of the body: Ministry of Heritage and Culture /ICH section |

|Contact person: Mr. Nasser bin Salim Al-Sawafi, Head of Section |

|Address: P O Box 668, Postal Code 100, Muscat, |

|Sultanate of Oman |

|Telephone number: +968 2 4116616 |

|E-mail address: Nasser.s@.om |

|Other information: .om |

|Name of the body: Public Authority for Radio and Television |

|Telephone number: +968 2 4943104 |

|Other information: .om |

|State of Qatar: |

|Name of the body: Ministry of Culture, Arts and Heritage, Department of |

|Heritage |

|Address: P. O. Box 7996, Qatar |

|Telephone number: +974 44022710, +974 5505820 (mobile) |

|Fax number: +974 44022692 |

|E-mail address: almuhanadi.hamad@ |

|Name of the entity: Central Municipal Council/ General Secretariat |

|Address: Al Montazah, Doha/ Qatar |

|Telephone number: +974 44999222 |

| |

|4. Community participation and consent in the nomination process |

|For Criterion R.4, the States shall demonstrate that ‘the element has been nominated following the widest possible participation of the |

|community, group or, if applicable, individuals concerned and with their free, prior and informed consent’. |

|4.a. Participation of communities, groups and individuals concerned in the nomination process |

|Describe how the community, group or, if applicable, individuals concerned have participated actively in preparing and elaborating the |

|nomination at all stages. |

|States Parties are encouraged to prepare nominations with the participation of a wide variety of all concerned parties, including where |

|appropriate local and regional governments, communities, NGOs, research institutes, centres of expertise and others. States Parties are |

|reminded that the communities, groups and, in some cases, individuals whose intangible cultural heritage is concerned are essential |

|participants throughout the conception and elaboration of nominations, proposals and requests, as well as the planning and implementation of |

|safeguarding measures, and are invited to devise creative measures to ensure that their widest possible participation is built in at every |

|stage, as required by Article 15 of the Convention. |

|Not fewer than 300 or more than 500 words |

|Different communities within the four States Parties requested that the Majlis be inscribed on the Representative List of Intangible Cultural |

|Heritage of Humanity as they wished to highlight the importance of this tradition in community life. All the data and information relating to |

|this file were collected by community members, and later the following communities revised and participated in the editing of the file. |

|In the United Arab Emirates, 14 tribal communities participated in discussions and collecting documents in support of this nomination along |

|with interested NGOs, such as the Emirates Heritage Club and the Ras Al Khaimah Society for Arts and Heritage. Tribal communities also |

|participated in a workshop on this nomination, held in March 2014. The Heritage Village in Al Ain (an open-air museum) hosted a one day |

|workshop for community members to discuss the Majlis file and be trained on the methodology of community participation. Al Ain Municipality |

|also contributed information to the file. The Sultan bin Zayed Centre for Culture and Information organised a heritage festival in Sweihan in |

|2014 with the main focus on the Majlis and its traditions. |

|In Saudi Arabia, this submission was the product of meetings and discussions between communities, individuals, and relevant societies, along |

|with civil society organizations and the Undersecretary of the Ministry of Culture and Information. The submission was drafted by individuals |

|and local communities following a series of meetings to obtain their signed approvals, in addition to support letters from individuals and |

|communities. Several visits were made to such spaces in different areas and information and documents related to the element were collected. |

|Some individuals and communities have promoted this element by setting up makeshift spaces in the open air at public places and spring desert |

|camps during official holidays and events to be frequented by young and old people. During those events, several programs and activities are |

|organized. Some individuals and communities promoted Al Majalis spaces in international festivals held in Saudi Arabia as well as other |

|international festivals organized abroad where Al Majalis spaces are set up to simulate the original spaces found across the kingdom. Media |

|focus has been also present on these spaces in order to have more popular attention and this increased requests to inscribe this element on the|

|Representative List in order to introduce this element to the world and have more cooperation with different countries of the world. |

|Communities also drew up several guidelines and ideas in connection with this element and contributed to the organization of lectures, seminars|

|and festivals. |

|In Oman a research team made field visits to different communities in the Sultanate. The team was received at several Majalis where people gave|

|detailed explanations about their gathering places and their importance and the need to introduce such significance to the younger generation. |

|Given the importance of such Majlis in Omani society, several community members submitted letters expressing their willingness to inscribe the |

|Majlis on the Representative List of Intangible Heritage of Humanity. All the photos enclosed within the file are taken upon the request of the|

|community members while practicing their customs and traditions at the Majlis. Some photographs were taken by the community members themselves |

|to show their support of the nomination. |

|In Qatar, with the participation of researchers and other people interested in this field from the community, workshops were held on the |

|importance of the Majlis in the society. Several community members have taken part in these workshops with active participation, showing their |

|interest and support of the Majlis and the role this element plays in gathering members of the community in one place. More members expressed |

|their support and were actively involved in the preparation of the nomination file. |

|A workshop was held in Abu Dhabi on March 11 -13th 2014 with community participation from all four States Parties to discuss and review this |

|multi-national nomination file. A second workshop was held in Abu Dhabi on 14th December 2014 to discuss the revised nomination file, and |

|concerned community members and NGOs participated in this. |

|4.b. Free, prior and informed consent to the nomination |

|The free, prior and informed consent to the nomination of the element from the community, group or, if applicable, individuals concerned may be|

|demonstrated through written or recorded concurrence, or through other means, according to the legal regimens of the State Party and the |

|infinite variety of communities and groups concerned. The Committee will welcome a broad range of demonstrations or attestations of community |

|consent in preference to standard or uniform declarations. Evidence of free, prior and informed consent shall be provided in one of the working|

|languages of the Committee (English or French), as well as the language of the community concerned if its members use languages other than |

|English or French |

|Attach to the nomination form information showing such consent and indicate below what documents you are providing and what form they take. |

|Not fewer than 150 or more than 250 words |

|Community members, both groups and individuals, submitted written letters showing their free, prior and informed consent on nominating the |

|Majlis to the Representative List of Intangible Cultural Heritage List. All these letters are enclosed with the file. |

|They readily consented to providing all necessary information on the Majlis and played the major role in revising such information. |

|In the United Arab Emirates, letters of support are included with this nomination file are from: |

|• Owners or individual representatives of 40 different Majlis in the UAE. |

|• Ten Majlis communities including the signatures of 53 practitioners. |

|• 10 letters of support from individual bearers of the Majlis tradition. |

|• Seven NGOs representing communities in Ras Al Khaimah (total of 52 signatures) and three other NGOs. |

|• Five government and two other organizations directly involved with the Majlis heritage |

|• Three letters of support signed by heritage experts and researchers into the Majlis tradition. |

|In the Kingdom of Saudi Arabia, letters of free, prior and informed consent have been obtained from different concerned practitioners, |

|communities and private Majlis owners in Saudi Arabia to inscribe the element on the Representative List of the Intangible Cultural Heritage of|

|Humanity. Documents included with this file include ten letters of support signed by individual practitioners and five letters of support from |

|five different Majlis communities, each containing 40 signatures. A letter of support from the Ministry of Culture is also included. |

|In the Sultanate of Oman, letters of free, prior and informed consent are included from seven different communities throughout the country, |

|with a total of 80 signatures from the Majlis heritage bearers. Three additional letters of support are signed by individual practitioners, |

|including a heritage expert. |

|In the State of Qatar, groups, institutions and individuals have submitted their consent and support letters which show their prior knowledge |

|that the Majlis submission is nominated for the Representative List of Intangible Cultural Heritage of Humanity. Letters of support are |

|included from 13 individual owners of Majlis covering all parts of the country, 5 Majlis communities (total of 55 signatures), and 5 female |

|owners of Majlis in different areas of Qatar. Two letters of support are signed by NGOs and one from a government body. |

|Photographs and videos are taken under permission of groups and communities while practising their customs and traditions at the Majlis in all |

|four States Parties. They readily welcomed the nomination of the file to the Intangible Cultural Heritage List of Humanity. |

|4.c. Respect for customary practices governing access to the element |

|Access to certain specific aspects of intangible cultural heritage or to information about it is sometimes restricted by customary practices |

|enacted and conducted by the communities in order, for example, to maintain the secrecy of certain knowledge. If such practices exist, |

|demonstrate that inscription of the element and implementation of the safeguarding measures would fully respect such customary practices |

|governing access to specific aspects of such heritage (cf. Article 13 of the Convention). Describe any specific measures that might need to be |

|taken to ensure such respect. |

|If no such practices exist, please provide a clear statement that there are no customary practices governing access to the element in at least |

|50 words |

|Not fewer than 50 or more than 250 words |

|The communities are proud of their Majalis. The Majlis is considered to be one of the heritage elements in which all members of the various |

|communities within the four States Parties participate. The government also encourages dialogue through the Majlis. |

|Majalis are open to all members of the community, regardless of age, gender or social status. There are no customary practices governing |

|access to this element. Information about the Majlis is widespread in the media, such as newspapers and televison. All information related to |

|this element is available to all researchers and those interested in the field without any restrictions whatsoever. |

|4.d. Concerned community organization(s) or representative(s) |

|Providedetailed contact information for each community organization or representative, or other non-governmental organization, that is |

|concerned with the element such as associations, organizations, clubs, guilds, steering committees, etc.: |

|NAME OF THE ENTITY |

|Name and title of the contact person |

|Address |

|Telephone number |

|E-mail |

|Other relevant information |

|United Arab Emirates |

|Name of the entity: Al Shuhooh Culture and Heritage Association |

|Address: P O Box 2356, Ras Al Khaimah, UAE |

|Telephone number: +971 7 2236666, +971 7 2236999 |

|Name of the entity: Al Rams Artistic and Rowing Society |

|Address: P O Box 6012, Al Rams, Ras Al Khaimah, UAE |

|Telephone number: +971 7 2663385 |

|Name of the entity: Bin Majid Society for Traditional Arts and Rowing |

|Contact person: Nasser Hassan Al Qas |

|Address: P O Box 5293, Ras Al Khaimah, UAE |

|Telephone number: +971 7 2288226 |

|Fax number: +971 7 288919 |

|Name of the entity: Emirates Heritage Club |

|Contact person: Ali Abdalla Al Rumaithi |

|Address: P.O. Box 41464, Abu Dhabi, UAE |

|Telephone number: +971 2 445 6456 |

|Website: torath.ae |

|Name of the entity: Heritage Village, Dubai |

|Contact person: Anwar Al Hanai, Director |

|Address: P.O. Box 115222, Shindaga, Dubai, UAE |

|Telephone number: +97143937151 |

|E-mail address: alhanai@dubaitourism.ae |

|Website: dubaitourism.ae |

|Kingdom of Saudi Arabia |

|Name of the entity: Saudi Society for Preservation of Heritage |

|Telephone number: +966 11 4029500, ext. 2038-39 |

|E-mail address: info@.sa |

|Name of the entity: Najran Community |

|Contact person: Hadi Hassan |

|Address: Kingdom of Saudi Arabia |

|Name of the entity: Medina Community |

|Contact person: Saad Al Serjani |

|Address: Kingdom of Saudi Arabia |

|Name of the entity: Nairiya Community |

|Contact person: Nasser Manie Al Ajmal |

|Address: Kingdom of Saudi Arabia |

|Name of the entity: Wadi Al Dawaser Community |

|Contact person: Saad Mohamed Al Dosari |

|Address: Kingdom of Saudi Arabia |

|Sultanate of Oman: |

|Name of the entity: Sarouj Majlis |

|Contact person: Sheikh Ali Bin Abdallah Al Hosani |

|Address: Sulatanate of Oman |

|Name of the entity: Al Hafri Sour Majlis |

|Contact person: Sheikh Rashed Bin Abdallah Bin Seif Al Hanaei |

|Address: Sultanate of Oman |

|State of Qatar |

|Name of the entity: The Majlis of Mr.Faleh Mubarak Fahd Al Ajlan |

|Contact person: Mr.Faleh Mubarak Fahd Al Ajlan . |

|Address: Al Shihaniya, Qatar |

|Name of the entity: The Majlis of Mr. Mohammad Al Kubaisi |

|Contact person: Mr. Mohammad Al Kubaisi . |

|Address: Al Gharafa, Qatar |

|Name of the entity: The Majlis of Mr. Sultan SorourAbdallah |

|Contact person: Mr. Sultan SorourAbdallah |

|Address: Al Rayan Al Jadid, Qatar |

|Name of the entity: Childhood Cultural Centre |

|Contact person: Mr. Abdullah Hamid Al Mulla |

|Address: P O Box 24546, Doha, Qatar |

|Telephone number: +974 44472777 |

|E-mail address: info@.qa |

|Name of the entity: Katara, Cultural Village Foundation |

|Contact person: Mr. Omar bin Ali Al Manaie |

|Telephone number: +974 44080000 |

|Fax: +974 44081000 |

|E-mail address: info@ |

|Name of the entity: Ahmad Bin Mohammed Military College |

|Contact person: Mr.Hamad Ahmed Ali Al Nuaimi |

|Address: P O Box 22988, Doha, Qatar |

|Telephone number: +974 44618700 |

|E-mail address: info@abmmc.edu.qa |

|5. Inclusion of the element in an inventory |

|For Criterion R.5, the States shall demonstrate that ‘the element is included in an inventory of the intangible cultural heritage present in |

|the territory(ies) of the submitting State(s) Party(ies), as defined in Articles 11 and 12 of the Convention’. |

|Indicate below when the element has been included in the inventory, its reference and identify the inventory in which the element has been |

|included and the office, agency, organization or body responsible for maintaining that inventory. Demonstrate below that the inventory has been|

|drawn up in conformity with the Convention, in particular Article 11(b) that stipulates that intangible cultural heritage shall be identified |

|and defined ‘with the participation of communities, groups and relevant non-governmental organizations’ and Article 12 requiring that |

|inventories be regularly updated. |

|The nominated element’s inclusion in an inventory should not in any way imply or require that the inventory(ies) should have been completed |

|prior to nomination. Rather, a submitting State Party may be in the process of completing or updating one or more inventories, but has already |

|duly included the nominated element on an inventory-in-progress. |

|Documentary evidence shall also be provided in an annex demonstrating that the nominated element is included in an inventory of the intangible |

|cultural heritage present in the territory(ies) of the submitting State(s) Party(ies), as defined in Articles 11 and 12 of the Convention; such|

|evidenceshall include a relevant extract of the inventory(ies) in English or in French, as well as in the original language if different. Itmay|

|be complemented by a reference below to a functioning hyperlink through which such an inventory may be accessed, but the hyperlink alone is not|

|sufficient. |

|Not fewer than 150 or more than 250 words |

|United Arab Emirates: |

|The Majlis was included in 2009 in the Intangible Cultural Heritage Inventory of Abu Dhabi under the title “Customs and traditions”. After |

|further documentation and research, four types of Majalis were identified in 2010. These are the general Majalis, women’s Majlis, judge’s |

|Majlis and specialized Majlis for certain groups of people (e.g. trader’s Majlis and fishermen’s Majlis). Following many meetings and workshops|

|with community participation in Al Ain and Abu Dhabi, the most recent being on 11-13 February 2014, the Majlis entries in the Inventory were |

|reviewed and compiled in one file named “Popular Majalis of the UAE”. |

|The Inventory of Abu Dhabi is deposited with the Intangible Heritage Department of the Abu Dhabi Tourism and Culture Authority (TCA Abu Dhabi).|

|The Inventory is organized according to the five ICH domains, with special attention given to oral traditions and oral history. Through |

|meetings, visits and workshops, various communities and heritage bearers throughout the emirate have actively participated in the inventory |

|process of the element, and provided detailed information and various forms of documentation. Institutions, authorities, research centres, NGOs|

|and individual researchers as well as prominent heritage bearers are regularly consulted, in addition to the Standing Committee of Heritage |

|composed of 30 members who are involved in selecting the elements of Abu Dhabi Inventory and Register. |

|Certain elements in the Inventory are currently in the process of updating in response to community wishes. The entire Inventory will be |

|reviewed and updated within the next five years. |

|Kingdom of Saudi Arabia |

|Majlis is included within 54 ICH elements in the inventory of Intangible Cultural Heritage List of the Kingdom of Saudi Arabia. |

|Due to the huge geographical area of the Kingdom and the steady increase in population, the inventory is in progress. Today there are two |

|Inventories of Intangible Cultural Heritage in Saudi Arabia. |

|- Local inventory of Intangible Cultural Heritage which is a public book kept by the Deputy Ministry for Culture Affairs in the Ministry of |

|Culture and Information (Resolution No. 76217 passed by the Saudi Minister of Culture and Information). |

|- Inventory of Intangible Cultural Heritage List of the Kingdom of Saudi Arabia kept with the Agency of the Ministry of Culture and Information|

|for International Cultural Relations (letter No. 119 dated 2/ 2/ 2014). |

|- There are ICH sub-committees under the guidance of the Ministry of Culture and Information working on inventorying and documentation of |

|intangible heritage in the various regions in collaboration with civil society organizations, individuals, and practitioners. |

|The inventory of ICH List of the Kingdom, which covers the five ICH domains in the 2003 Convention, has been compiled and regularly updated |

|with the participation of individuals and groups. The practitioners of this element provided information and documents, images and videos |

|related to Majlis and other aspects of ICH. They also set indicative plans and ideas concerning the identification of this element and |

|contributed in the organization of lectures, seminars and festivals. There is a five year plan to revise and update the List. |

|Sultanate of Oman: |

|Majlis have been inscribed on the Omani National Inventory under the section of “Omani Customs and Traditions”. This element was mentioned |

|under the heading “Customs and Traditions Related to Majlis”. The element described the name and details related to the Majlis, locations and |

|role in the society. |

|The Omani Intangible Heritage Inventory was made in 2010 with the help of different relevant government institutions, including Ministry of |

|Heritage and Culture, Public Authority for Handicrafts, Ministry of Social Development, Ministry of Sports Affairs and Sultan Qaboos |

|University. Several civil society organizations have also taken part, including Omani Women Society and Cultural Club. The inventory featured |

|several sections, including folk arts, traditional handicrafts, customs, traditions, popular food, popular games, musical instruments and many |

|other intangible heritage items. The list was collected directly through field research from the Omani community with the participation of |

|experts in development and design. |

|The Ministry of Heritage and Culture, which supervises the national inventory, will conduct this year a comprehensive review of the list with |

|the help of Omani youth from academic institutions and several other people who are interested in this field. This work, made through |

|practitioners, is currently in the process of field collection of intangible heritage items. Once it is finished, a specialized workshop will |

|be held to revise national inventory lists with the help of practitioners. An electronic program will also be developed in the name of Omani |

|inventory list including all such data. |

|State of Qatar: |

|The Qatar National Inventory of Intangible Cultural Heritage is composed of intangible heritage elements covering the five ICH domains. The |

|inventory is deposited at the Qatar Ministry of Culture, Arts and Heritage. Majlis was included in this inventory on 18th August 2009. |

|Individual heritage bearers and communities have actively participated in the processs of inventory making in Qatar and provided information |

|and documentation. There has been much recent work on the inventory since the workshop in February 2014 on inventory making and community |

|participation. Some NGOs and relevant organisations, such as Qatar National Museum, other private museums, the Ministry of Culture, Arts and |

|Heritage and Qatar media channels have contributed by providing furthre information and documentation. |

|In addition, all the data of the GCC Folklore Centre, which was hosted by Qatar for 22 years, is now deposited with the Heritage Department and|

|is included in the inventory. |

|The inventory is regularly updated on the basis on ongoing fieldwork, and there are plans to revise and update the inventory every four years. |

|6. Documentation |

|6.a. Appended documentation (mandatory) |

|The documentation listed below is mandatory and will be used in the process of evaluating and examining the nomination. The photographs and the|

|video will also be helpful for visibility activities if the element is inscribed. Tick the following boxes to confirm that related items are |

|included with the nomination and that they follow the instructions. Additional materials other than those specified below cannot be accepted |

|and will not be returned. |

| documentary evidence of the consent of communities, along with a translation into English or French if the language of concerned community is |

|other than English or French |

|documentary evidence demonstrating that the nominated element is included in an inventory of the intangible cultural heritage present in the |

|territory(ies) of the submitting State(s) Party(ies), as defined in Articles 11 and 12 of the Convention; such evidence shall include a |

|relevant extract of the inventory(ies) in English or in French, as well as in the original language if different |

|10 recent photographs in high definition |

|cession(s) of rights corresponding to the photos (Form ICH-07-photo) |

|edited video (from 5 to 10 minutes), subtitled in one of the languages of the Committee (English or French) if the language utilized is other |

|than English or French |

|cession(s) of rights corresponding to the video recording (Form ICH-07-video) |

|6.b. Principal published references (optional) |

|Submitting States may wish to list, using a standard bibliographic format, principal published references providing supplementary information |

|on the element, such as books, articles, audio-visual materials or websites. Such published works should not be sent along with the nomination.|

|Not to exceed one standard page. |

|Abdullah Abdul Rahman (1998). UAE in the Memory of its Sons: Social Life. Dubai, UAE: Culture and Arts Forum. |

|Abdullah Ali Al Taboor, Abdullah Abdul Rahman et al. (2002). Introduction to UAE Popular Heritage. Al Ain, UAE: Zayed Heritage and History |

|Centre. |

|Al Ansi, Saud Bin Salem (1991). Omani Traditions (1st ed.). Muscat, Oman: Ministry of National Heritage and Culture. |

|Al Khalifi, Mohamed Jassim (2000). Traditional Architecture in Qatar. Doha, Qatar: National Council for Culture, Arts and Heritage. |

|Al Nakheel Popular Art Association (1996). Overview of UAE Society: Heritage and Folklore. Abu Dhabi, UAE: Cultural Foundation. |

|Al Qatati, Amal (2013). “Traditional Qatari House” p. 111 Folklore Magazine vol. 22 Issue 82. Doha, Qatar. |

|Al Sulimani, Abdul Rahman Ahmed Abdullah (2011). Nizwa City During the Rule of Second Imam. Muscat, Oman: Cultural Club. |

|Group of UAE University Professors (1996). UAE Society. Al Ain: UAE University. |

|Mejahed, Huda Mohamed et al. (1985). Al Khour City, A Social Survey Study. Doha, Qatar: National Printing House. |

|Nasser, Ahmed Abdul Rahim (1995). Popular Heritage in the Travel Literature. Doha, Qatar: Popular Heritage Center for GCC. |

|Popular Heritage Committee (undated) Popular heritage in the UAE. Al Ain, UAE: Zayed Al Awal School. |

|Proceedings of the Third GCC Folk Heritage Seminar (2003). Muscat, Oman: Ministry of Heritage and Culture. |

|Rashid, Abdullah Hamad (1985). Family Development in UAE society, A Comparative Social Study Between the Past and Today. Dubai, UAE: Dubai |

|Printing Press. |

|Zubal, Saleem (2001). UAE between 1960 to 1974, I was a Witness. Abu Dhabi, UAE: Heritage Foundation. |

|Websites: |

|1- weld-uae .com |

|2- alshamsi.ent |

|3- |

|4- |

|7. Signature(s) on behalf of the State(s) Party(ies) |

|The nomination should conclude with the signature of the official empowered to sign it on behalf of the State Party, together with his or her |

|name, title and the date of submission. |

|In the case of multi-national nominations, the document should contain the name, title and signature of an official of each State Party |

|submitting the nomination. |

|Name: |

|Dr. Mohammed Albeialy |

| |

|Title: |

|Ministry of Culture and Information, Saudi Arabia |

| |

|Date: |

|24 February 2015 (revised version) |

| |

|Signature: |

| |

| |

|Name: |

|Mr Saeed bin Sultan Al Busaidi |

| |

|Title: |

|Director of Traditional Arts, Oman |

| |

|Date: |

|24 February 2015 (revised version) |

| |

|Signature: |

| |

| |

|Name: |

|Mr Hamad Al-Muhannadi |

| |

|Title: |

|Ministry of Culture, Arts and Heritage |

| |

|Date: |

|24 February 2015 (revised version) |

| |

|Signature: |

| |

| |

| |

| |

| |

| |

|Name(s), title(s) and signature(s) of other official(s) (For multi-national nominations only) |

| |

................
................

In order to avoid copyright disputes, this page is only a partial summary.

Google Online Preview   Download