Kyrgyzstan, a landlocked country the territory of which is more than 94 percent mountainous, is among the most attractive lands located at the heart of Asia on the ancient Silk Road trade routes. The cultural heritage of the Kyrgyz people has been greatly influenced by their nomadic history. Kyrgyz people occupy a unique cultural environment and have a rich ICH. The vitality of this cultural heritage is safeguarded and transmitted from generation to generation as collective memory, orally or through practice and expression.

Boysun district, in southern Uzbekistan, has a beautiful natural landscape and is surrounded by a mountain range. The local environment and geographic isolation created favorable conditions for unique local intangible cultural heritage forms and expressions to form and be preserved over time. The same conditions also led to the existence of various types of labor activities, such as agriculture, cattle breeding, and handicrafts.

The Maranao are a southern Philippine ethno-linguistic group living along the fringes of Lake Lanao in the Lanao provinces of Mindanao. The Maranao are best known for their love of beauty as shown in their ukil art, poetry—the epic Darangen, inscribed on the UNESCO Representative List—and the torogan, the grandest type of Philippine architecture.

The parent organization of CEE Himalaya is the Centre for Environment Education (CEE), which was established in August 1984. CEE is a national institution with its headquarters in Ahmedabad and has been given the responsibility by the central government of promoting environmental awareness nationwide. It undertakes demonstration projects in education, communication, and development that endorse attitudes, strategies, and technologies that are environmentally sustainable. Based in the city of Lucknow in the state of Uttar Pradesh, CEE Himalaya has been working in the states of the Indian Himalayan Region (IHR) for over two decades. The mission of CEE Himalaya is to enhance understanding of sustainable development in formal, non-formal, and informal education through its work with schools, higher educational institutions, local and Indigenous communities, policy makers and administration, youth, and the general commu-nity. The primary objective of CEE Himalaya is to improve public awareness and understanding of environmental issues with a view to promote the conservation of nature and natural resources by integrating education with traditional streams of knowledge and cultural expressions. This approach demonstrates and grounds sustainable practices in rural and urban communities and facilitates the involvement of the business and public sectors to respond to the effects of climate change and variability.

The Cultural Research Foundation (CRF) was founded in 2002. Led by folklorists and anthropologists, the work of CRF regarding intangible cultural heritage can be categorized as\n\n- Researching and documenting ICH,\n- Sharing and promoting ICH through publications and events, and\n- Creating cultural heritage awareness, especially for pre-school and youth.\n\nCRF, accredited under the UNESCO ICH Convention in 2012, carries out this work under the sections of Culinary Culture, Toy, Crafts and Rituals Research Programs. CRF is also a member of the Izmir ICH Commission.

Pebaek was one of the important ritual procedures of a traditional wedding ceremony. The ritual was performed at the groom’s house after the bride finished the wedding ceremony at her house. Pebaek was to introduce herself properly to her new in-laws and, her rst greetings were to the inlaw parents and relatives.

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 biggest North Korean migrant community outside East Asia is located in a somewhat unlikely place, New Malden, UK, a suburb in southwest London (see Figure 1). Approximately 1,000 North Koreans live alongside the established community of over 12,000 South Koreans. In the foreign kitchen, what North Korean migrants do is recreate authentic traditional North Korean food that they have not had for such a long time. Decades of famine and national isolation have alienated people from basic meals and dishes that are part of the history and traditions of their country.

Telugu language is the mother tongue for carriers and transmitters in safeguarding the Intangible Heritage of the Telugu people. We have come up with an interdisciplinary and innovative educational programming that safeguards our intangible heritage of over 53.6 million people in Andhra Pradesh (AP). Our higher educational programming cuts across the five domains delineated in the 2003 ICH Convention of UNESCO. It is an integral part of a systematic safeguarding plan that is unique. I will introduce the framework that enables us to bring together the teaching of intangible heritage in a linguistic environment through six tertiary educational institutions for the Telugu speaking people. I am responsible for the curricula, pedagogy, employment of carriers and transmitters as teachers and performance education in all the six colleges. \n\nWe also address the interface between intangible heritage and language through higher education. Moreover, I will also reflect on my own engagement as a carrier and transmitter of theatre traditions of the Telugu people. My conclusion would advocate that we need to think in new and innovative ways for safeguarding the rich diversity of the intangible heritage of humanity. Our innovative tertiary education programming provides a feasible role model.

The chapter is part of a UNESCO book about intangi- ble cultural heritage (ICH) in relation to the Sustain- able Development Goal 2 (SDG2): Zero Hunger. This chapter starts with an introduction to the Centre for Sustainable Rural Development (SRD), a Vietnamese organization that ran a project related to ICH and SDG2. The chapter continues with an introduction to the geographical and social context of the project, as well as three case studies describing the effect of the project activities on farmers’ lives. The chapter ends with two essays contextualizing the project in the larger issue of community resilience for climate change, and agrobiodiversity for food security.

Enrichment, inclusion and empowerment. Why these concepts and why in that order? Are they, next to “sustainable development” of course, the key concepts for the 2020s in heritage policy and practice? Do these concepts already appear in the universe of the Blue Book, the nickname of the Basic Texts of the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage 2018 Edition? This set of texts includes among others the 2003 UNESCO Convention text itself, the most recent version of the Operational Directives (ODs) approved by the General Assembly, the 12 Ethical Principles and the new Overall Results (Based) Framework/ORF (2018).1)\nThe word “empowerment” cannot yet be found but the verb “empower” is used twice: OD130 and OD133. Two times to empower the Director General of UNESCO so she can authorize the use of the emblem of the 2003 Convention. \nThe word “enrichment” cannot yet be found but the verb “enrich” is used twice: in the preamble of the 2003 UNESCO Convention. First in the statement that communities, groups and, in some cases, individuals (CGIs), play an important role in (safeguarding) intangible cultural heritage “thus helping to enrich cultural diversity and human creativity”. Then in a statement that international agreements concerning heritage “need to be effectively enriched and supplemented by means of new provisions relating to the intangible cultural heritage.”\nThe word “inclusion” is used twice. Once in the Rule of Procedure (22.4) in a warning/request to delegates of State Parties or observers not to advocate for granting financial assistance or the inclusion on

The main contents of this publication are reports from thirty-two nations collected by ICHCAP from 2009 to 2015 as part of its annual projects to collect information on intangible cultural heritage safeguarding in the Asia-Pacific region. We have also compiled information from other reports and conference materials collected by ICHCAP to present key data, such as national inventories and information on related organizations, in an easily accessible format.