Epics form a considerable part of the cultural heritage of the Tajik. The oral epic traditions in the Tajik culture appeared and formed in the most ancient period of its history, originating from the mythology of ancient Iranian peoples.

In India, a land of faith, there are numerous occasions and venues where fear, desire, spirits, and rituals converge, leaving logic to take a back seat.

Intangible cultural heritage presents an important form of living cultural heritage. It covers fundamental, yet extremely vulnerable aspects of living culture and tradition embodied in the spiritual life, traditional knowledge, skills, and practices of communities. It presents one of the most vivid and colourful forms in which the world’s cultural diversity is expressed and preserved.

If there’s one thing that is sure in life, it is that death is inevitable. It happens to all regardless of gender, age, and socioeconomic status—even to the healthy and fit. In Fijian, the word for ‘sick’ is tauvi mate (tah-oo-vee mah-teh), which literally translates to ‘having contracted death.’ When death occurs, the universal Fijian word for funeral is somate (soh-mah-teh), with so meaning ‘gathering’ and mate as ‘death’ or ‘dead.’ Like other parts of the world, in this gathering, people come to offer and provide emotional, spiritual, physical, and even financial support towards the surviving family members in grieving and also in the farewelling of their loved one.

Newfoundland and Labrador is the easternmost Canadian province. Situated on the Atlantic, it incorporates the island of Newfoundland and mainland Labrador to the northwest, with a combined area of 405,212 square kilometers. The population is just over 514,000, with the greatest concentration on the eastern portion of Newfoundland.

Shamanism is a phenomenon found in most parts of the world. The essence of shamanism is people's nature to overcome their limited abilities by creating and leaning upon supernatural being. This is a trait not only found in Shamanism but also in most religions as well. However, Shamanism is usually considered as a mere folk belief rather than a nationally recognized religion. \n

"At the beginning of the workshop, I would like to introduce some of ICHCAP’s concerns and discuss our mission and tasks related to intangible cultural heritage. \n1) Introduction \nAs we are all aware, the Asia-Pacific region has very abundant and diverse cultural heritage. More than half of the world’s population, 3.5 billion people, is living in the forty-eight Member States, and they make up the diverse ethnic, traditional, religious, and cultural backgrounds that give the region such rich heritage. \nHowever, the cultural identities of Asia-Pacific people have been challenged by the long process of colonisation, westernisation, and modernisation, all of which have also changed ways of life and thinking as well as culture and value systems. Industrialisation, urbanisation, and globalisation have sped up socio-economic and cultural transformations through which many valuable customs, rituals, and norms of traditional communities, as well as a lot of their cultural heritage, have been forgotten and lost. Whereas tangible cultural heritage elements, such as towers, temples, and statues, have remained and will continue to exist as long as they are not destroyed in war or by environmental decay, the more precious intangible elements, which are created and transmitted through the spirit of humanity and human skill, have slowly disappeared, and in some countries and societies, not only has this intangible culture been discontinued but also even the slightest traces of the traditional culture have been completely lost. \nRegrettably, due to the aging of skilled practitioners and the lack of apprentices learning traditional skills, many excellent performing arts and crafts skills are in danger of vanishing. So in general, it would be fair to say that ICH in the Asia-Pacific region is very fragile and vulnerable to the rapid social transformation. \nThe sudden loss and disappearance of intangible heritage has negatively affected the moral and value systems of traditional societies and has damaged traditional "

We are accustomed to considering how the participation of communities, groups, and individuals in safeguarding their own intangible cultural heritage (ICH) is both a practical necessity and an ethical imperative. Implicit in the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage is a bolder claim: that because intangible cultural heritage plays a vital function within society, its safeguarding is a powerful strategy for communities, groups, and individuals to fortify themselves in the face of rapid sociocultural, economic, and environmental changes. Theconvention is not concerned with safeguarding ICH for its own sake, and neither is it concerned with the past. Instead, the convention looks resolutely forward, its mission being to safeguard ICH as a means of strengthening the viability and resilience of the communities, groups, and individuals concerned. Our goal in safeguarding ICH is to ensure that future generations will continue to have access to the practices, expressions, representations, and knowledge that we enjoy today, and will remain able to utilize them to strengthen the social fabric of communities and groups, even as they face new and unforeseen challenges.

Newars, the indigenous people of Kathmandu Valley, have a unique and sustainable way of safeguarding tangible and intangible cultural heritage through an association of people known as guthi. This ancient practice can be traced back to the fifth century CE, and it continues to have an organic link with the society and cultural heritage today. Guthi responsibilities range from simple everyday rituals to take care of temples; organize big events like chariot processions and traditional mask dances; and teach music. They also support social functions by integrating young people into a caste-based society.

For revitalize local crafts after COVID 19 pandemic, Joseph Lo proposes that in order to build greater resilience for the crafts sector to mitigate against future crisis, it is imperative to strengthen the linkages of craft products not only with other sectors but within the cultural system which it was initially made for. Focusing on the two case-studies - one in Bamiyan, Afghanistan, Joseph Lo suggested a new approach to prevent negative consequences of future global crisis.

Le balafon pentatonique Sénoufo, ou Ncegele en langue Sénoufo, est un instrument de musique composé de 11 à 21 lames d’inégales longueurs, taillées dans du bois et rangées sur un support en forme de trapèze. Il a pour résonateurs des calebasses d’inégales grandeurs rangées sous le support, proportionnellement aux lames. Ces calebasses sont perforées et garnies de membranes d’oothèques d’araignées pour donner de la vibration au son. Le balafon Sénoufo est accordé sur une division de l’octave en cinq intervalles égaux. Les sons s’obtiennent en frappant les lames avec des baguettes de bois attachées aux extrémités par du caoutchouc.

The kalukor fishing method or beach seine was practiced in the 1970s by fisherfolks that live along a stretch of the Lingayen Gulf in Pangasinan, Philippines. It started with only two units of fisherfolks who introduced it in the coastal area. The livelihood available in this coastal community has always been fishing and the production of related fish products that are prepared traditionally. The fishermen and their able family members that mostly include their kin and fisherfolk neighbors embark each day at 2:00 a.m. to undertake a traditional seine fishing method locally called kalukor. \n\nA boat will cast out connected ropes and nets off shore and set a V-shaped seine one-hectare area in the sea. The net is pulled down vertically with weights attached to its bottom while objects are placed on the net’s top edge to let it float. The seine net ends are pulled strategically by two groups holding ropes until seine reaches the shore, bringing in a fish catch. The duration of this process, with guidance of a boatman who signals the group when to pull increasingly to achieve balance to contain fish and other marine varieties, takes three to four hours to see net pouch with the fish catch reaching the shoreline. Presently, there are more than ten beach seines taking turns, lining up the stretch of the gulf in a day of fishing. The nature of Lingayen Gulf having a soft-bottom bed makes near shore seine fishing more\nappropriate. The fishing infrastructure that fisherfolks employ is a safer method and regulated by the municipal office to preserve marine ecological niches.