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.

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 birth of a child is considered auspicious and sacred in every culture. India, being multicultural in its beliefs and customs, has diverse traditions of local cuisines at all occasions, be it childbirth, or even death. Although the recipes have grown in number as a result of shared practices in modern times, traditional food items and their variants are still popular and can be found in almost all mandatory rituals.

The current topic of this conference is not very well studied in the Philippines. The word –shamanism- is regarded as an arbitrary umbrella-catch-all term for lack of something better because what it refers to in the Philippines is a far ranging set of practices, belief and value systems that are very specific. It is with some trepidation that these sets of practices, beliefs and value systems may not at all fit into the north-Asian concept of Shamanism, especially with reference to the structure and social organization. The latest local term used is –pagdidiwata – referring to the rituals invoking spiritual beings (diwata). The other terms used\nare bunung, baki, pagaanito, alisig, and many others depending on the culture of the some 80 different major ethno-linguistic groups in the country. Common to all is the belief in the existence of a spirit world to which the world of people should relate, through the medium of ritual specialists. There are differences, however, in the structure and social organization in the social behavior related to ethnic practice.

“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.

Based on the accumulated experience over the course of fifteen years since the adoption of the 2003 Convention, Southeast Asia is well known for its diverse and abundant intangible heritage. Many states in this region have already initiated ICH safeguarding plans with active participation of communities.\nHowever, a number of Member States are still having difficulties employing community‐based safeguarding plan and programs. In implementing the 2003 Convention, much attention should be paid to build capacity to support and safeguard a wider range of ICH Stakeholders, including communities, group, and individuals.\nTherefore, this session will provide an opportunity to share experiences and discuss on the roles the community should exercise in safeguarding ICH. In this session, we will discuss the following questions: (1) Do ICH communities, groups, individuals, and practitioners fully recognise the spirit and significance of the 2003 Convention? (2) Are they subsequently assigned to embody appropriate roles?

Two powerful earthquakes (7.8 magnitude on 25 April and 6.8 on 12 May) hit twenty to twenty-five districts of Nepal, bringing heavy losses and damaging 800 cultural heritage structures and collapsing 190. The devastation also directly affected intangible cultural heritage since many elements are associated directly with the damaged heritage sites. With many temples and monasteries damaged, the deities were shifted to temporary places for daily offering rituals and homage. Among seven monument zone World Heritage Sites, Hanumandhoka, Swayambhu, and Boudhanath Stupa were partially damaged, obstructing devotees’ daily rituals. Many problems have arisen due to the damage of cultural heritage structures in and outside Kathmandu Valley. Two case studies of Kathmandu Valley are presented here.

Long known as the cradle of civilization, the area that bounds from the fertile valleys of Al-Hasakeh, across the ancient deserts of Palmyra, and westward to the Mediterranean Sea, includes present-day Syria. Due to the vastness of the region, it is no wonder that Syrian cuisine boasts a rich culinary heritage dened by exceptional diversity and human creativity.

Recalling the excerpt from the 2003 Intangible Cultural Heritage (ICH) Convention, "intangible cultural heritage ...is constantly recreated by communities and groups in response to their environment, their interaction with nature and their history..." ICH is about people's values, particularly people's harmonious relations with nature. When our body is not in balance in the Philippines, healers or doctors take our pulse or pulso. \n

The consumption of vitamins and minerals is essential to endure the harsh winters of Korea. Today, we can easily buy fresh vegetables at a supermarket, even in winter. But in times before greenhouses and imported agricultural products, how did our ancestors obtain vegetables? In the past, people salted vegetables in the autumn and consumed them through midwinter until the following spring. The famous Korean dish kimchi, made using a fermentation method, is a representative example of these preserved vegetables.

As India is surrounded by Arabian Sea in the west, Bay of Bengal in the east, and the Indian Ocean in the south, the fishing tradition had its roots in Indian civilization from ancient past. Moreover, India is also considered the land of rivers as there are several rivers flowing across the country. The origin of fishing traditions can be traced back to the ancient Harappan civilization. The earliest available records on the life of the fishermen of the Southern region of Indian is from the Sangam literature, such as Ahananuru and Kuruntogai Anuru, which have literary references of the fishermen communities, including their cultural, economic, and social history. Sangam literature, though it was written in Tamil, sheds light into early Kerala life and dates back to the first five centuries of the Christian era. The physiographic divisions of the Sangam period were termed as tinais or five eco zones. The neythal(coastal) region was occupied by people like Minavar, Parathavar, Parthavas, Nulayars, and Turaivans. In Thiruvilayadalpuranam, a collection of epic stories written by Paranjothi Munivar, described the fishermen as neyther, parathavar, valayar, karayar, arayar, and pattanavar. The term valayar was derived from the Tamil term valai, meaning net. The term karayar was derived from the Tamil world karai, meaning shore. The term pattanavar, was derived from the Tamil word pattanam meaning town with the natural advantage of coastal region as the people engaged in fishing and salt making as their livelihood.

Traditional treatment methods and folk remedies are used in Turkey for treating diseases, besides modern medicine. Applications within traditional treatment methods are mostly related to food and drinks. \nFolk remedies are prepared from the roots, leaves, flowers and seeds of various plants including nettle, hibiscus, nigella, harmal, and camomile. Besides folk remedies, food eaten to maintain a healthy body and to treat diseases are a crucial part of traditional treatment methods. For example, colloquially, dead nettle is recommended to be eaten at least once in a year for healing. It is believed that trotter or calf bone which is boiled for hours is healing for broken bones. In making of these soups, garlic, which is essential in folk remedy is widely used. \n\nAccording to the data gathered from the field research I’ve carried out in various areas and with various groups in Turkey and my obser-vations from this field research, communities have a shared and strong belief that some meals have healing effects in puerperal period. In this special period, folk remedy which encourages the use of specific food as treatment is used. Current practices in folk remedy are transferred from generation to generation by midwives and mothers. In this article, I want to explore the foods which are believed to have remedial proper-ties during puerperal period and also are described as a prominent part of themselves by culture bearers.