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.

Bangladesh, the world’s largest delta is crisscrossed by many great rivers and their innumerable tributaries. With a vast expanse of lush crop fields and hilly borderland thickly covered with virgin forests, it has always been known as a land full of nature’s bounties. Ancient chroniclers have described it as “a land of emerald and silver”, “a garden fit for kings”, or “a paradise among countries”. It is no wonder that this country has always attracted settlers, traders, and conquerors who turned the land into a crucible of diverse creeds and cultures. Despite this, little has been done for the safeguarding of the very rich and varied cultural heritages of our ancestors.

“A man in Pamir, from birth to death, is accompa- nied by all sorts of family and everyday rites and customs. In many traditions, including the prepa- ration and use of food, traces of deep geographical and climatic isolation are clearly visible.The Pamir highlanders who lived in closeness with their nature had a great culture, rich in traditions, cults, customs which created humane framework of actions in relation to wildlife. Cultural values and practices re- lated to caring for nature at the same time supported the life of the mountain peoples. This culture has become the main priority for the effective,reasonable and rational use of wildlife resources.Such behavior not only contributed to the survival of the mountain population in the most severe climatic conditions, but also became the main factor in the conservation of wild fauna and flora.

Today in this brief presentation, I’d like to talk about the concept of sea ethics as intangible cultural heritage based on two of my previous studies on cultural heritage in Japan. Both relate to specifically spiritual practices and knowledge about the ocean gained through traditional fisheries, one diving fishery and other whaling. It so happens that both are practiced by women. I’ve also discussed this in the context of SDG Goal No. 5 and 14 in my publication if anyone is interested. Clearly, discussion of sustainability is even more relevant today, as we navigate ourselves through the unprecedented global uncertainty.\n

ICCN, Interurban Cooperation Network for the Safeguarding of the Intangible Cultural Heritage, is an international organization of local governments and cultural institutions which includes 31 states, 29 cities and 34 associations. Its main objective is the protection of the intangible cultural heritage around the world and the promotion of sustainable local development. Moreover, it also seeks to achieve cultural peace through mutual understanding and intercultural dialogue between the different populations that are part of it. Julio Nacher shared some good examples of cultural events that successfully held in pandemic situation.

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

Like the Chinese dragon, the Indian elephant, and the Egyptian lion, the animal that symbolizes Korea is the tiger. As such, tigers constitute a ubiquitous motif throughout the traditional culture of Korea, the so-called “land of tigers.” The Korean Peninsula became known as such as it largely consists of mountainous regions that were once home to many tigers. The significance of tigers in Korea is evident in the fact they were used as mascots to represent Korea at sports tournaments, such as Hodori at the 1988 Seoul Olympics and Soohorang at the 2018 PyeongChang Olympic Winter Games; the tiger mascots helped to mark these momentous occasions that brought humankind together in friendship, sport, and culture. Creatures of well-developed and well-rounded physical proportions, tigers lurk slowly then pounce on their prey with striking swiftness. As symbols of outstanding wisdom, grandeur, and dignity, tigers were also known as lords, spirits, gods and heroes of the mountain.

"In this region of many “lands” surrounded by water, knowledge of the land and its harvests is tied closely to identity and heritage. This section’s themes thus offer a closer look at how the knowledge of caring for the land and harvests is a way of feeling for the Pacific islanders. This ICH, in addition to coloring people’s interactions on the land and carrying expressions of respect, is a means of ensuring sustainability and prosperity.\nPacific islanders depend largely on the land and their harvests from it for their survival, but these also hold deeper meaning for life. To the people of Vanuatu, for instance, laplap soso'ur is more than an edible delicacy: it is a feature of their cultural identity and a means to bring people together across societal levels. Similarly, in Palau, the mesei taro fields are valuable property, but they are also much more in that these pieces of land are deeply connected to the identity of the people, particularly women, and figure prominently in the colorful oral histories of the Palauans. Both of these cases, along with the other themes in this section, reflect the profound value of ICH related to the Pacific islands and their harvests."

In Buddhism, deities and gods are imagined as either male or female. They can appear either calm and peaceful or fierce and frantic. Generally, the more peaceful gods are the deities of harmony, aesthetics, kindness, diligence, and so on whereas the fierce ones are the guardians whose role is to threaten and daunt the demons.

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.

Food plays an important role in spiritual rituals and worship for many faiths including Christianity, Judaism, Hinduism, Islam, and Buddhism. The food offered to God is called prasada/prasadam, which means a gracious gift. Prasadam could be any o!ering, but typically an edible food is firrst o!ered to a deity in his or her name.