In Myanmar, the ceremony of novitiation or rite of passage is important for Buddhists. Buddhist parents believe that this ceremony is a great merit for the samsara or circle of life. The festival is held in March and April during holidays for students.

Vernacular martial arts (VMA) occupy a special niche within the diverse phenomena classified as martial arts. Cross-culturally, “Martial arts can be defined as systematic bodies of knowledge, belief, and practice that are associated with methods of attack and defense against … adversaries” (Green and Svinth, 2010, p. 331). On close examination, we learn that the behaviors we attempt to gather under this umbrella term are quite diverse, ranging from life-and-death struggles through rule-governed sporting contests to expressive forms, from globalized combat sports to localized martial culture. The systems that fall on the latter end of this spectrum I have applied the VMA label to, and among the various martial expressions these are the ones that most clearly qualify as intangible cultural heritage (ICH). The following distinctions are useful for the current discussion.

Bergendang is an arts and culture collection inherited by the Sarawak Malay community. It serves as a casual entertainment that educates, entertains, and criticizes the behavior of the community, by conveying messages through Pantun by Seh Gendang and Penandak .

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.

"To the Pacific islanders, the waters that separate them are also a factor that connects them. Bearing this in mind, the four themes in this section offer a glimpse into the need to hold mastery over the sea for survival—for the fish that sustain the people and for the creation of pathways to connect them. Through extensive interisland trade, the ocean pathways maintain and sustain relationships for political, social, educational, economic, and most of all, spiritual benefits. \nIn “Palauan Knowledge of the Sea,” for example, we see how extensive methods and nuances of fishing and oceanic knowledge are part of both the livelihood and identity of Palauans. Similarly, by examining the Yapese knowledge related to canoes and ocean voyaging, we can see the effects and importance of inherited know-how on the connected lives of Micronesians through the ages and today. In these and all the themes in this section, we see how expressions by custodians of cultural know-how and development of sophisticated navigational systems have allowed Pacific islanders to travel safely and interact with the ocean and each other. Pacific navigation is perhaps one of the most singular human achievements of humanity. "

The customs and rituals associated with childbirth and the period of chilla (forty days after childbirth) constitute the oldest layer of family and everyday rituals of Central Asians. Rites and traditions related to the birth of a child, along with the ancient mythical and magical beliefs, are still followed with the help of ancestors.\n\nFrom the first days of a child’s life, a sense of loyalty to the family and parents is of great importance and is observed in a number of customs and superstitions after the birth of a child in Uzbekistan.\n\nFeeding. Particular importance is attached to the first feeding of the child; it is associated with a number of customs and beliefs. Immediately after the birth, the mother feeds the child with colostrum, which is considered the most useful for the baby.\n\nFeeding newborn baby should start by applying the child to mother’s right breast so that the child would become right-handed. If a mother’s milk was a lot, she would not be allowed to speak about it to protect from jinx. If a mother had to pump extra milk, it could not be poured into a dirty place or place where animals could reach, to avoid the disappearance of mother’s milk.\n\nBabies are usually fed in a cradle, and mothers do not feed their child in the presence of her father-in-law or other male relatives of the husband. In general, to bare breasts for feeding even before women in daylight is not permitted because it was believed that breast milk could be lost.\n\nAzan. One of the important customs and traditions of the Uzbeks associated with the birth of a child is reading azan by old people in the presence of the child’s father and grandfather immediately (or after some time) after the birth of the child to his right ear and reading Ikamah to the left. This ritual is very important because sacred words should be the first to reach the hearing of the baby. Azan can be spoken by the child’s grandfather, father, or an adult Muslim. The child’s name must also be pronounced in the right ear during this ceremony. It is believed that after the azan, the child’s perception of sounds begins to function.\n\nBeshik to’y. In Uzbek families, the birth of a new child is always a great event that is always accompanied by a beautiful ritual—beshik to’y (the first laying of the baby in his own cradle). This event is usually conducted on the seventh, ninth, eleventh, or fortieth day from the birth. On this day, the relatives of the mother bring a cradle (beshik) with necessary accessories as well as traditional cakes, sweets, and numerous toys for the new child. All gifts are wrapped in a festive tablecloth (dastarkhan). Men are not allowed to attend; this is a purely women’s gathering. The sounds of traditional folk instruments (karnay, surnay, and drum) begin the celebration. Guests congratulate each other at the festive table. In a separate room, the young mother surrounded by aunts learns the first swaddling and placing the baby in the cradle.\n\nUnder the baby’s pillow, a knife (wishing to be brave) and a piece of bread (wishing to be provided with bread during his life) are put before the baby is put in the cradle. While the mother was nursing her baby, she is given bread, and this bread is taken by children around her. Various sweets were scattered next to the cradle, and the children eat them with the intention that the newborn’s life will be sweet and abundant.\n\nAqiqa. One of the most important traditions in Uzbekistan as a sign of gratitude to the Lord for the newborn child, it is desirable, if there is a material opportunity, to sacrifice a sheep. As mentioned in holy hadith, the sacrifice is best made on the seventh day after birth. The meat of al-‘akyq is distributed as follows: part is used by the parents, who sacrificed the animal, part is distributed as a charity, and the rest is shared among relatives.\n\nHair cutting. On the seventh day after the birth, it is desirable (according to Sunnah) to shave the child’s head. After that, hair should be weighed and corresponding to the weight of the hair amount, the silver is given as alms to the poor and needy people. Shaving the head strengthens the hair and scalp and improves vision, smell, and hearing, and the distribution of alms (sadaqah) helps support those in need; this is a manifestation of social solidarity among Muslims.\n\nAll the rituals and traditions related to childbirth in Uzbekistan are of paramount importance for a child to become a perfect person.\n\nPhoto 1 : Uzbek tradition associated with childbirth ⓒ Nosirbek Yusupov\nPhoto 2 : Uzbek tradition associated with childbirth ⓒ Nosirbek Yusupov\nPhoto 3 : Uzbek tradition associated with childbirth ⓒ Nosirbek Yusupov