Sau-Batar is one of Timor-Leste’s most cherished agricultural ceremonies, marking the successful harvesting of corn—batar, the staple crop that lies at the heart of both sustenance and spiritual life for many communities. Far more than an agricultural routine, this ritual reflects a worldview where nature, ancestors, and community are deeply intertwined.\n\nThe ceremony typically begins with a symbolic act called “taking out the old corn and bringing in the new.” This signifies a transition between agricultural cycles and expresses gratitude to the spirits of the land for their blessings. Families gather at their sacred houses (uma lulik), bringing both harvested corn and cooked rice to share in a ritual meal that reaffirms communal bonds.\n\nCentral to the ritual is the lia-nain—a customary elder responsible for oral tradition and ritual practice—who recites prayers, chants, and invocations handed down through generations. These words are not merely spoken; they are believed to activate ancestral protection and ensure future abundance. The corn offered during the ceremony becomes sacred, often preserved in specially designated granaries or placed on altars within the sacred house as a gesture of respect to the ancestors.\n\nMusic and dance are vital parts of Sau-Batar. Performances of Tebe Lilin (Candle Dance) and other local dances transform the occasion into a festive gathering, where movement and rhythm mirror the unity and joy of a successful harvest. The babadok drum keeps the beat as men and women, elders and children, participate in a shared expression of thanks and renewal.\n\nThe ceremony also involves the symbolic sharing of corn among relatives and neighbors, emphasizing that harvest is not an individual achievement but a collective gift. In some cases, leftover corn from the previous season is burned or ceremonially discarded to make room for the new yield, representing a fresh start and spiritual cleansing.\n\nBeyond its religious and social meanings, Sau-Batar also serves as a moment of informal education. It is during this event that younger generations hear the stories of how rituals are performed, why they matter, and what each gesture or offering means. Through active participation, children and youth absorb the knowledge of land stewardship, spiritual ethics, and cultural identity.\n\nIn recent years, as commercial farming methods expand and traditional schedules shift, Sau-Batar has faced challenges. Yet in many rural areas, the ceremony continues to be practiced with dedication, often with support from local schools and cultural preservation initiatives.\n\nFor the communities that uphold it, Sau-Batar remains a vital link between past and present, the visible and the invisible, and the land and its people. It is a ceremony not just of harvest, but of harmony—a living tradition that continues to nourish both body and spirit.

"Navruz is one of the largest holidays celebrated by Eastern nations. The Navruz nomination for the UNESCO Representative List in 2009 included seven countries. Since then, more states that celebrate Navruz became States Party to the Convention, the nomination was re-introduced on behalf of twelve States Party.\n\nIn Uzbekistan, 21 March was the national Navruz holiday. However, Navruz is celebrated in throughout country during the whole month.\n\nNavruz celebrations in a makhalla of Tashkent, amusement parks of Fergana, and the Institute of Culture and Art are described in this film. Regardless of the celebration location, it has become a tradition to cook the royal meal of navruz-sumalak and spring meals such as kok somsa (pie with greens) and kok chuchvara (dumplings with greens).\n\nPerformances of folk teams, puppet masters, rope walkers, polvons (wrestlers), and modern music singers and different folk game competitions organized during Navruz. Navruz is not only the beginning of the New Year, but it is the power that brings people closer and spreads love and affection among people. "

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. 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.