The small sun-soaked village of Molela, located approximately fifteen to twenty kilometers from the city of Udaipur in Rajasthan, is home to a vibrant community of terracotta clay artists. Over the years, Molela has emerged as a focal point in the art of making attractive votive plaques or idols of gods, with terracotta. While the early creations were originally cast as standing idols of local deities and various forms of the Hindu god Vishnu, today these figures are often mounted on tiles or plaques and are hung from the walls of homes and temples. These votive figurines can be multicolored or can have a terracotta hue, as is represented in the various temples in Rajasthan and Gujarat.

Located Northern Vanuatu, Pentecost Island is home to a unique traditional marriage practice, different from practices on other outer islands of Vanuatu. Traditional marriage practices begin between families of future spouses with food gifts offered from the groom’s family to the bride’s family. If a marriage agreement is reached between the two families, the groom’s father will return later with mats for the future bride. Future gifts are exchange between the two families to prepare for the wedding ceremony, signaling respect and a sense of community between the families.

The food we eat is an important part of culture. It is also an expression of community identity. As American folklorist Millie Rahn writes, The kitchen, historically, is the place where families gather and where the everyday and the ceremonial meet and overlap. Here families interact and share private traditions, expressing identity through their food to each other and to the world. Creativity is alive in this space, from daily mealtimes to more elaborate feasts that mark rites of passage, religious and secular holidays, and other special events. This is where knowledge is passed on, from traditional ways of preparing and using various ingredients, implements, tools, and techniques to legends, stories, anecdotes, and cultural exchanges that have become part of familial and regional folklife. We all eat, and associate different layers of cultural meaning to the food we consume. Explorations of food, then, can be an easy conduit into the complex world of intangible cultural heritage. This article gives several examples from the safeguarding initiatives of the Heritage Foundation of Newfoundland and Labrador that have used foodways as a means to get people thinking about, and engaged with, concepts of cultural transmission and heritage conservation.

The use of plant remedies in the treatment of ailments and diseases has been practiced by indigenous peoples for generations. In Timor-Leste, there are many plants commonly used as folk medicine such as papaya (known as ai-dila in the local language. It is a small, bushy tree with a hollow trunk, large palmate leaves, and oblong smooth-skinned fruits). In traditional practice, the most popular among Timorese communities is papaya as medicine to prevent various types of diseases. Medical papaya plants are potentially valuable medicine concerns on health reasons for both indigenous and modern communities in Timor-Leste. Therefore, it is crucial to protect its natural habitat. Realizing the importance of medical plant conservation has been ongoing for ages by the indigenous communities as intangible cultural heritage. This article focuses on the importance of conserving local practices (knowledge) about the role of papaya leaves as local medicine to prevent various types of illnesses.

Women in the Philippine fisheries are often labeled as “the Invisible Fisherfolk”. Their pre-harvesting contributions are multifaceted, involving bait gathering, net fixing, and meal preparation for their husband while post-harvesting activities include bringing the fish to the shore, sorting, and cleaning of the daily catch. Women are normally associated with household chores. They are rarely admitted as an essential factor in pursuing their livelihood in the coastal communities. In most cases, women’s participation in fishing communities is neither socially recognized nor economically compensated. The primary goal for the development of women in the fisheries is to empower them, make them productive and self-sufficient. In this way, they can have an equal status as partners in promoting the living conditions of their own families and communities.

Dibya Jyoti Borah, President of ARHI introduces the role of ARHI in safeguarding of ICH. Established in 2008, ARHI is collaboration of individuals belonging to the indigenous tribe, activist working for the cultural-educational rights of native people. It is a wider platform for all indigenous communities to discuss and reflect upon challenges and problems faced by indigenous communities as well as finding the best means to address those concerns. It is a grassroots organization comprising all small & big indigenous communities.

Gandharba, also written Gandharva or Gaine is one of the musician communities of Nepal. This community has their own unique culture, musical instruments, music, traditions, festivals, language, rituals and social practices perpetuated from their forefathers. Long before the postal networks and the use of electronic communications in Nepal, the musicians of this unique community would roam all over the nation to spray the news in the form of songs and music. The Gandharba were the sole entertainer and the information disseminator of the numerous isolated communities across the mountains of Nepal. Thus they are also wknown as the messenger of the nation. But due to the Modernization, Urbanization, Socio-economic challenges, limited Education and other changes seen in the society; the present status of the Gandharba community’s identity and the intangible cultural heritage is at risk. The outcome of this research have identified the major challenges of the survival of the community’s identity and possible solution and suggestion for building effective networking system among the Gandharba communities of Nepal to confront the challenges and to support, revitalize, reconstruct and safeguard their intangible cultural heritage and their identity in a long run.

These children attend a Sámi kindergarten, and as the example above shows, they are learning—in the practical way—about traditional Sámi food as a part of their day in the kindergarten. This article will look into the importance transmitting traditional knowledge about food and the food-chain process, from raw nature materials to cooked dishes served on the table to the young generation, and highlight some examples of good and healthy traditional food.

L’anthropologie s’est intéressée à l’alimentation sous diérentes perspectives. Parmi celles-ci figurent notamment les pratiques alimentaires et les manières de table, la diversité des traditions culinaires, la variété des produits consommés, les interdits alimentaires et les repas rituels. Y ƒgurent aussi la place de l’alimentation dans la construction des rapports sociaux, l’importance de la commensalité, la pratique de l’hospitalité, le don de nourriture et l’échange des préparations et des recettes culinaires. Y ƒgurent également l’alimentation comme un indicateur de différentiation sociale entre individus et groupes sociaux, un révélateur d’inégalité et de hiérarchie, en somme un instrument de pouvoir.

Hawker culture in Singapore comprises hawker centers, hawkers, and hawker food. It is a living heritage shared by those who prepare hawker food and those who dine and mingle over hawker food in “community dining rooms” called hawker centers. It encompasses people from all walks of life, a wide range of affordable multicultural food, and common shared spaces. While similar food practices can be found in neighboring countries and internationally, they each have their respective historical contexts, cultural influences, and sociocultural functions.

"Kazakhstan is home to many major local festivals, and the vibrant communities that help these festivals come to fruition are part networks that help promote the festivals. As a result, the local festivals have turned into multinational events. As an example, the World Nomadic Games (WNG) is held biennially and has grown considerably, in 2018, 3,000 athletes from 77 countries. The WNG has contributed to science in cultural heritage and transmission of the ICH in general. Traditional game federations have established networks in a number of counties- Salbuurun Federation (seventeen countries), Kök Börü Federation (ten countries), Alysh Federation (sixty-three countries), Kyrgyz Kürösh Federation (twenty-eight countries), Toguz Korgool Federation (thirty-three countries), Er Engish Federation (thirteen countries) and Ordo Federation (six countries). As a result, ICH festivals became one of the main attractions for international tourists in Kyrgyzstan that contribute to the local economy and to the livelihoods and well-being of concerned communities as well."

The 2019 Sub-Regional Meeting for Intangible Cultural Heritage Safeguarding in South Asia: ICH in Education: Towards Joint Collaboration for Promoting ICH in Formal and Non-Formal Education jointly organized by ICHCAP and UNESCO Dhaka Office, was held from 24 to 26 June 2019 in Dhaka, Bangladesh.\n\nThis report is composed of nineteen presentation papers delivered at the meeting by national representatives, NGOs, and UNESCO Offices in Bangkok and Dhaka. In addition, the outcome document of the meeting is also affixed to put it on record the adopted recommendations of the participants in moving forward together.