A triad of spring festive rites—biye baylau, ayghyr kosu, and kymyz murundyk, identified and documented in Terisakkan Village in the northern outskirts of Ulytau District, Central Kazakhstan—is a testimony to nomadic culture surviving up to today. Regarded by its bearers as the most important annual festive event, it starts in early May with first spring warmth, new grass, flowers, and foals, opening a new year-round cycle of life reproduction and a new season of making koumiss, an ancient sacred drink.

"While the artistic heritage of the Pacific is no doubt rich and representative of its cultures, it is more than merely something to be gazed upon and admired. Rather, Pacific art is both functional and symbolic of deeper meanings. Items as commonplace as bows and arrows, masks, and meeting halls are tangible expressions of the spirit of a culture. The themes in the final section seek to represent this spirit. In examining the Tongan kupesi traditions, for example, we see how the symbolism contained within the art, beyond its outer function, is reflective of the indirect nature of Tongan culture and somewhat akin to the practice of using heliaki in speaking. Likewise, in learning the complex process of building Palauan bai meeting houses, we can see that the structures stand not only as important functional spaces but also as carriers of cultural motifs and legends passed down over time. \nAll these themes attest to the art and technology of the Pacific societies as not only reflecting aesthetics but also serving a function. Traditional technological know-how allows the Pacific islanders to use available resources to their best advantage. Architectural designs, motifs, lashings, knots, stone walls, and pavement ensure that structures withstand the test of time while also carrying vital symbolic knowledge."

As India is surrounded by Arabian Sea in the west, Bay of Bengal in the east, and the Indian Ocean in the south, the fishing tradition had its roots in Indian civilization from ancient past. Moreover, India is also considered the land of rivers as there are several rivers flowing across the country. The origin of fishing traditions can be traced back to the ancient Harappan civilization. The earliest available records on the life of the fishermen of the Southern region of Indian is from the Sangam literature, such as Ahananuru and Kuruntogai Anuru, which have literary references of the fishermen communities, including their cultural, economic, and social history. Sangam literature, though it was written in Tamil, sheds light into early Kerala life and dates back to the first five centuries of the Christian era. The physiographic divisions of the Sangam period were termed as tinais or five eco zones. The neythal(coastal) region was occupied by people like Minavar, Parathavar, Parthavas, Nulayars, and Turaivans. In Thiruvilayadalpuranam, a collection of epic stories written by Paranjothi Munivar, described the fishermen as neyther, parathavar, valayar, karayar, arayar, and pattanavar. The term valayar was derived from the Tamil term valai, meaning net. The term karayar was derived from the Tamil world karai, meaning shore. The term pattanavar, was derived from the Tamil word pattanam meaning town with the natural advantage of coastal region as the people engaged in fishing and salt making as their livelihood.

In this new century, barriers are falling, customs are changing, and yet there is a core of meaning, of affect, of memory that people refuse to give up. In this flowing and foaming world, people rush towards the new, at the same time that they want to cling to meanings and shared experiences with other. Why? Because this sharing gives them a sense of self and of identity in an open world. The loss of such references are keenly felt, psychologically and politically, as is very evident in the world today

We all need space to fully immerse ourselves in our work, whether it’s an office, a research lab, a café, or a transmission space. Only when we have secured an area in which we can focus on work, we produce a high quality of work. To this end, we select such spaces by ranking them according to criteria such as the floating population, demand, rent, condition, and infrastructure. An artist I know established a studio in the vicinity of Hongik University in Seoul, since it is a bustling downtown area with a large floating population of people involved in art and culture. One pottery artist launched a workshop in Icheon, Gyeonggi Province, since Icheon has close historic ties with pottery to the point that there is a village consisting entirely of pottery workshops and factories. The space in which a person takes root for months—or even decades—can reveal much about their life and personality, while allowing visitors to discern what they are about to see. That is the true power of a space.

Traditional knowledge refers to the body of knowledge, indigenous practices and believes build up by of ethnic and local communities through generations of living in close contact with nature and transmitted through oral tradition and first hand observation from one generation to the other. Traditional knowledge is the essence of the identities and world views of indigenous and other people and constitutes the collective heritage and patrimony of the communities. With the advancement of science and technology and spread of modern education, a unique situation evolves. On one hand, the tradition bearers are trying to cope up with the modern advancement and development even at the cost of their traditional knowledge. On the other hand, the policy makers and educationist are now started to realise the importance of the traditional knowledge and traditional cultural expressions to maintain and preserve the colourful and diversity of cultures throughout the world. Moreover, this diversified knowledge are also in focus because of rising importance of “sustainable” and “green” development. \n\nAssam in the North East India with its variety of ethnic communities as well as other local populations presents a huge corpus of traditional knowledge. Assam being rich in natural resources also presents a unique situation of its varied manifestations by the ethnic communities through beliefs and religious practices, ceremonies, cultural values, food habits, traditional medicines and healing practices, arts and crafts forms, traditional technologies and house patterns. However, with changing socio- economic and environmental conditions the traditional knowledge system of the indigenous population is being under threat. \n\nTezpur University, specifically, the Department of Cultural Studies (known as the Department of Traditional Culture and Art Forms during its inception in the year 1996) have been involved in the study, documentation and research of Intangible and tangible cultural heritage of the region. The department have been engaged in field visit and research projects on various issues of ICH. However, through the project in question, an attempt was made to document the community traditional knowledge of Tezpur area of Assam, India with active participation of the women of the families as active partners and data collectors. It was executed by Tezpur University on a pilot basis in collaboration with Tezpur Mahila Samiti - a women organization working for wellbeing and economic development of women. Before starting of this project, periodic awareness programmes were undertaken by the museum, Department of Cultural Studies, Tezpur University among the common people regarding importance of heritage and need of its preservation.

"In a region as geographically immense and culturally diverse as the Pacific, intangible cultural heritage must be seen in terms of diverse worldviews, each with its own knowledge system and philosophy of life that structures and informs. This section addresses how intangible cultural heritage is reflected through specific cultural worldviews. As specific and unique as they are, however, each Pacific worldview can be seen as having a commonality structured by three dimensions: the spiritual, the physical, and the afterlife or ancestral realm. \nDespite their commonalities, the themes in this section still represent Pacific elements of knowing, philosophy, governance, and wisdom that sculpt life from vastly unique perspectives. The Tongan concept of heliaki, for instance, is not just a knowledge of language and prose, but rather a construct through which the Tongans build views about themselves and their interactions as well as the hierarchy within their society. In a similar way, Palauan place names are much more than words to mark locations; they are capsules of knowledge, events, and history that help the Palauan people identify themselves and their connections to one another. In these and the other themes in this section, the included values incorporate how the Pacific peoples perceive reality and interconnectedness and how their knowledge has shaped their worlds."

Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs. Lialiaci means to ponder or reflect upon deeply.\n\nThat is the intent of these articles and perspectives on culture.

"1. Presentation of project proposals: \nLand disputes and the majority of civil cases before Vanuatu courts are partly due to development and the economic strategies that are currently being pursued from all directions. Land is Ni-Vanuatu’s life and identity. Ownership of land is closely connected with culture and is very diverse in Vanuatu. Land cases take longer than expected before decisions are reached and made. \nThis could be in the form of knowledge with the elders in villages, or knowledge that is communicated in dialects or through rituals, songs, drawings, and so many more. Expert witnesses that are knowledgeable in customs and traditions are requested to testify in court (through sworn statements); however, in some unfortunate cases, the expert witnesses dies with the knowledge that they have without passing it on to others in the clan or their communities. \nUnless documented, this knowledge will fade away and be lost altogether. I strongly feel that an information data system will assist legally and culturally to preserve these traditions, customs, and knowledge. \n2. Link between law and culture\nUNESCO’s Definition of ICH is “traditions or living expressions inherited from our ancestors and passed on to our descendants, such as oral traditions; performing arts; social practices; rituals; festive events; knowledge and practices concerning nature and the universe; the knowledge and skills to produce traditional crafts are key components of what we are trying to protect.”\nLand ownership is governed by custom and culture, and it our view of land is encompassed in the saying, “My life, my land.” Land is our identity as we are known by the world around us. Land is owned by families, clans, and tribes; and with this common inheritance, we share cultural expressions that have been passed from one generation to another. These expressions have evolved in response to their environments and have contributed to giving us a sense of identity and continuity as is being promoted by UNESCO. That wealth of knowledge must be passed on to assist with settling land disputes and to keep the peace within families. It is very "

The voyaging knowledge and traditions of the Pacific islands are a rich and exceptional example of intangible cultural heritage. Covering one-third of the globe’s surface, the Pacific Ocean is home to numerous archipelagos that were settled as long as 40,000 years ago in the case of Papua New Guinea—a continental island in Melanesia, and as recent as 800 years ago, in some of the farthest flung archipelagos in Polynesia, which makes the Pacific the last region of the world to be settled by humans and the largest maritime diaspora in the world. Evidence points to the island archipelagos in Southeast Asia, including the continental island of Taiwan, as launching points for settling the remote Pacific Ocean, beyond Papua New Guinea, Vanuatu, and the Solomon Islands, into what is today called Polynesia and Micronesia. Current thinking places Tonga, Samoa, and Fiji as the landing point for voyagers who came from Vanuatu in the Western Pacific about 3,500 years ago.

This paper looks at the current situation for intangible cultural heritage in Australia, a place of great cultural diversity. Australia is a continent, a vast country, with a migration story 65,000 years old, when the first humans arrived, after homo sapiens sapiens left Africa. Since then, migrants from around the world have come to this continent, particularly since British colonization in 1788, resulting in many ethnic and cultural groups settling.