The yurt is not just a portable dwelling used by many nomadic peoples, but a pinnacle of nomadic creativity and a symbol of the national identity of the Kyrgyz people. Yurts have a plain construction, can be quickly assembled and dismantled by a few people, protect from the cold or from the heat of sun, and most importantly are entirely made of natural materials. This makes the yurt one of the best options for the promotion of eco-tourism and centuries-old traditions and crafts. No big life event in Kyrgyzstan goes without installing a yurt. Births, weddings, and funeral rituals are traditionally held in yurts. They are an integral part of all festivities, ceremonies, and important events from the local to national and international levels.

Our society is moving toward becoming more urban, individualistic, and modern. As it does so, traditional communities may eventually experience a real, and not just relative, local cultural decline. There is a threat that more traditions will vanish as the traditional way of life becomes less and less known, and the local economy system becomes outdated. However, we should also acknowledge that some traditional\ncommunities still exist. Lamalera is one of those traditional communities. In this paper, I try to single out the Lamalera tradition—namely ola nua, particularly its sea-based economy, which might be different from most economy systems in modern society. There are three reasons for this choice. First, Lamalera is a traditional community that exemplifies a sea-based economy as an integral part of society. Second, Lamalera has a long history of this traditional economy. Third, the sea-based economy in Lamalera has been a unique and distinctive culture that appropriates traditional economy as a way of life for Lamalerans, not as an ‘imposed thing’ from outside. In modern society, which is characterized by capitalism and mechanization (industrialization), the economy system causes alienation and exploitation: workers are alienated from their own human potential. In a contemporary perspective, as individual workers become highly specialized in division of labor, the deployment of tasks per person results in the performance to be more impersonal and\nautomated. In Lamalera, on the other hand, even with differentiation in positions and roles, Lamalerans work and express their potentials for the purpose of the community to which they belong.

Homegardens are traditional systems that combine agriculture, forestry, and livestock and provide economic, environmental, and social benefits for the householders. These agroforestry systems are often cited as the epitome of sustainability, yet the scientific community has long ignored them. Today, however, these age-old systems are receiving increasing attention owing to their potential to mitigate environmental problems such as reduced biodiversity and rising levels of carbon dioxide while providing economic gains and nutritional security to their owners.

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

Throughout the years, I have been researching Korean recreational activ-ities, and among them, the tug-of-war was definitely the most central theme. According to my research, the Korean tug-of-war has many different fea-tures following the different regional characteristics, but they also have similar patterns. Although it is possible to speculate that the diverse characteristics of each region’s tug-of-war is due to the area’s geo-ecological, sociocultural, and magi-co-religious factors and culture exchange, it is difficult to prove these factors in depth. Thus, this paper examines the diverse features present in the tug-of-war through studies completed up to now. Also I would like to add that the only intent for the tug-of-war studies was to compile and examine them in this report. Despite many methods in examining the diversity of tug-of-war, this paper sets a few standards to reveal the present features, and with these standards, the meaning of Korean tug-of-war can be understood.

Banglanatak dot com is a social enterprise working with a mission to foster pro-poor growth using culture-based approaches. The Art for Life (AFL) initiative of the organization has led to socio-economic empowerment of 4500 folk artists in two eastern Indian states, West Bengal and Bihar. AFL aims at revitalizing traditional skills in arts and crafts by using these skills to augment livelihood opportunities and develop creative enterprise. The organization has worked with traditional folk singers, dancers, theater groups, painters, and artisans to revitalize their skills. Textual and audio-visual documentation aimed at safeguarding and promoting living heritage have also been undertaken.

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 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.

The Foundation for the Protection of Natural and Cultural Heritage is a UNESCO-accredited NGO located in Ulaanbaatar, Mongolia. It was established in 2000 with the objectives of protecting and safeguarding various natural and cultural heritage elements, including intangible heritage values, and carrying out various activities for researching, studying, and promoting natural and cultural heritage properties and ICH values.

Abstract: Anchored on anitism, this study explains the significant contributions of indigenous knowledge from the plain, mountain range, and selected coastal areas of the Philippines to promote sustainable development. Challenges and interventions in preserving IKSP were also discussed in the study. It was done through careful analysis of relevant literature with the aid of unstructured interview. The study revealed that local knowledge and practices relevant to indigenous belief systems contribute to climate change adaptation and preservation of the natural environment. Besides that, concerted efforts among the academe, government, and indigenous cultural communities (ICCs) on issues and challenges surrounding the preservation of natural resources and IKSPs were found to be more effective and beneficial in policy formulation and project management.\nKeywords: anitism, anthropogenic, climate change, indigenous/local knowledge, indigenous rights and knowledge systems and practices, sustainable development

There were once three traditional house- construction styles in Fiji. The first, rausina, was common in the hinterland tribes of mainland Vitilevu. Its prominent feature was its single-ridge pole that gave the roof a conical shape. The second, kubulolo, was common in the outer islands of the Lau group. Its prominent feature was its oval shape, which is a typical feature in Polynesian Tonga and Samoa, two islands renowned for their trade with the Lau islands. The third, which is the focus of this article, is called the vasemasema style, and it was known for its two main ridge posts and was commonly found around coast tribes and villages on the main islands of Vitilevu and Vanualevu.

The Foundation for the Protection of Natural and Cultural Heritage is a UNESCO-accred-ited NGO located in Ulaanbaatar, Mongolia. It was established in 2000 with the objectives of protecting and safeguarding various natural and cultural heritage elements, including intangible heritage values, and carrying out various activities for researching, studying, and promoting natural and cultural heritage properties and ICH values. Since its establishment, the Foundation has been actively involved in state efforts to implement the UNESCO Convention for the Safeguarding of the ICH and introduce its new requirements in Mongolia. Both members and the president of the Foundation himself have initiated new ICH amendments into existing heritage law to be more compliant with the 2003 Convention (2006). \nSince 2007, in close cooperation with other ICH NGOs, experts and members of the Foun-dation have elaborated on and implemented action policy, introducing the UNESCO Living Human Treasures program in Mongolia. As a result, in 2015, the primary registration work of ICH elements and their bearers was conducted for the first time in Mongolia, and, overall, 88 ICH elements and more than 3,000 individuals as ICH bearers were identified. One hundred individuals were registered on the “National List of ICH Bearers Possessing the High Level of Skills and Knowledge.”