The shrinking of the Aral Sea has been named “perhaps the biggest ecological disaster of our time,” one showing that “humans can destroy the planet” (Guterres, 2017), and “one of the planet’s most shocking disasters” (Ban, 2010). The shrinking has had significant negative consequences on all aspects of life in Central Asia, including the ecosystem, public health, and the economy. I have personally witnessed the dramatic changes in the region, and the tragic consequences it has had on the local community. Thus, my awareness of this ecological disaster and the suffering of the region’s people comes not solely from news outlets, articles, books, documentaries, and other related materials, but also from my personal experience of visiting the site and talking with the local people.

Water, as we all know, makes life possible on Earth. Thus, the accessibility and availability of water sources have historically decided the rise and fall of civilizations around the world. Scientific research has shown that the Kathmandu Valley once contained a great lake, and it only became habitable once the lake was drained. Buddhist narratives place the agency behind the draining with Manjushri, while later Hindu accounts place it with Krishna (Slusser, 1982). The fertile alluvial soil present in the valley adds to the argument of the valley once being a lake. In addition, there are many water sources in the valley, including rivers, small lakes, ponds, wetlands, wells, springs, and stone waterspouts.

According to official information, Kyrgyzstan is the only country in Central Asia where water resources are almost completely generated on its own territory, which boasts various hydrological features and advantages. These significant water and hydropower resources (see www.water.gov.kg) are one of the main aspects of national wealth.

Water management has long been the most necessary agricultural activity for Korean farmers, who typically make their living through rice cultivation. This is why if rain is scarce or water management is wrong, it can ruin farming for the year and farmers will struggle to provide for themselves and their families. Whether the practices are traditional or modern, agriculture is fundamentally dependent on nature. Therefore, people prayed for rain to the gods who they believed were in the sky or the sea to prevent drought in rites that were common in Korea. While they still rely on nature, farmers have always sought to increase their resilience in the face of natural disasters by continuously innovating with irrigation solutions suitable for the local environment. This chapter introduces two types of irrigation facilities that are typical examples of the water-management system in rice-farming areas from the perspective of traditional knowledge.

Water puppetry is identified widely as an artistic form that has sprung from the characteristics of particular landscapes and the lives and shared stories of their communities. In the Red River Delta (RRD) in Vietnam, it is documented as having developed in the rice-growing area in the tenth/eleventh century (Dunning, [1996] 2021; Gaboriault, 2009), with the first physical evidence of performance held in the Th ầy Temple, Hà Tây Province, during the Late Lê (Ly) Dynasty (1428–1778). The inscription on the Sùng Thiên Diên Linh stone stele (tablet) of 1121 at the Doi San ̣Pagoda, Duy Tien District (around 50 kilometers from Hanoi), provides evidence of water puppetry based on stories that reflect local lives and livelihoods and mythical creatures such as the golden tortoise, fairies, and flocks of birds and animals singing and dancing (Hai, 2006). Water puppet performance is a collaboration between puppeteers, musicians, the audience, and, importantly, the character of the staging and spatial context of the performance within water landscapes. Today, performances generally consist of a series of short vignettes based on stories of traditional delta life and livelihoods, commonly interspersed with folk tales and mythological characters.

Venerated from a time before antiquity as life-giver, water has been held in the highest esteem in all cultures and eras. Water-related mythologies show as much the divine character associated with it, as its qualities that lie beyond the material. In our time, the intangible cultural heritage (ICH) and traditional knowledge that surround water still give us an entryway to a fuller understanding of the great life-giver.

The climate crisis is increasing the number of dangerous weather events that are occurring all over the world with challenges such as floods and droughts, wildfires and heat waves; these phenomena are getting more serious every year. It is important to note that most of these events are related in some way to rainwater. For example, by collecting rainwater near the place it falls, the risk of flooding will be reduced, and the collected rainwater can later be used to mitigate drought. By collecting rainwater on the ground and making the land surface wet, forest fires can be prevented and the chances of heat waves occurring can be reduced. Therefore, good rainwater management can overcome the water- and heat-related challenges that arise during times of climate crisis.

Jeju Island, the largest island located south of the Korean Peninsula, is famous for striking natural features created by volcanic activity. Jeju has gained international recognition as a treasure trove of environmental assets through achievement of UNESCO’s coveted triple crown “Biosphere Reserve,” “World Natural Heritage,” and “Global Geopark.” Among the various natural assets in Jeju, groundwater is the most valuable resource due to the distinctive hydrogeological features of the island. Even though Jeju Island receives the highest quantity of rainfall in Korea, there is no ephemeral stream that flows all year long on the island because of the highly permeable volcanic rock and soil. Due to the lack of surface water, Jeju is highly dependent upon groundwater. Owing to the hydrogeology of Jeju Island, which differs from the mainland, groundwater recharge and sustainable yield is of supreme importance. This is why groundwater is recognized as the “Water of Life” on Jeju.

Water bodies in the mountainous and coastal regions of Azerbaijan, including rivers, lakes, springs, and waterfalls, host many cultural ecosystems. These have led to both tangible and intangible cultural heritage creation and contain a perfect level of human–nature relations. Climate change is a complex phenomenon that is affecting all areas of human life, including water-related ICH. Its effects cause existing traditions, knowledge, and skills to be gradually abandoned and forgotten, which in turn leads to the disappearance of ICH. Global climate change also affects employment among the population in other areas, such as agriculture and reduces traditional incomes. This leads to the gradual migration of the rural population to urban areas and, as a result, the loss of traditions related to intangible cultural values.

The Living Heritage Series, a serial publication of books focusing on the transmission and safeguarding of specific intangible cultural heritage (ICH) elements, is designed to promote cultural diversity as a critical area emphasized by UNESCO and enhance the visibility of this underlining value by introducing the ICH of various regions and themes.

Southeast Asia abounds with astounding heritage sites and diverse ICH elements. However, due to the fast-paced development of modernity, heritage sites are at risk of deterioration while intangible elements face extinction. At the same time, mass tourism has also penetrated cultural heritage sites, significantly affecting the lives of local communities. As a consequence of poverty and lack of access to quality education, many of these communities have not been able to resist the commodification of their cultural heritage. They have often then seen their heritage being subjected to exploitative tourism practices, endangering the integrity of their way of life. In strong opposition to these tendencies, we believe that the cultural heritage of local and Indigenous communities can be a comparative advantage in Southeast Asia, helping such groups to achieve inclusive and sustainable development.

In the heart of the city of Pune, Western India, lies Kasba Peth (a “Peth” being a residential-cum-commercial ward), the oldest part of the city, established around 1,300 CE.1 Kasba Peth is a densely packed area with narrow streets, blocks of houses, and temples. Nestled deep in this Peth is Tambat Ali, an alley of coppersmiths in the local Marathi language, where at present around forty coppersmiths (known as tambats) beat malleable sheets of copper (tamba) into a variety of traditional and contemporary products.