Numerous ritual ceremonies are under the theme of rite de passage among the Balinese Hindu community. One of the most complicated and exotic is the ritual death ceremony known as ngaben or pelebon (cremation ceremony).

The question of how to apply integrated approach in ICH safeguarding is a fundamental issue in implementing the 2003 Convention. It also entails further questions not only for intangible heritage field, but also other relevant cultural heritage fields.\n\nThis session aims to find out the best method of integrated approaches from the viewpoint of ICH safeguarding within the framework of the 2003 Convention. Such aim will require a discussion of the intangible value of tangible heritage and an inquiry of the tangible elements of ICH by looking into various case studies of 'cultural spaces’.\n

If beliefs in fertility associated with aspiration of reproduction remains as a cultural sediment; beliefs in ancestor worship exist in various forms not only in the Việt communities but also in the lives of many ethnic groups; beliefs in village titulary worship make communal houses to become special space for religious activities; then beliefs in the Mother Goddesses has not only spread widely, but also formed large worship centers exceeding a village’s and a commune’s space. In other words, the development of beliefs in the Mother Goddesses is a spatial expansion from the North to the South, from coastal region across the delta to the mountains; from remote areas to urban centers in Viet Nam. Beliefs in the Mother Goddesses is a process of integrating and combining folk beliefs and religious activities of the Việt people and of other ethnic groups such as the Tày, Nùng, Tai, Dao, Cham, Khmer, etc which forms a specific type of Vietnamese folk belief sustainably developed for a long time.

List of ICH Festivals applied for the Silk Roads Living Heritage Network Membership

Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs, Fiji. Lialiaci means to ponder or reflect upon deeply. That is the intent of these articles and perspectives on culture. This publication topics are as follows:\n\nThe Vanua Spirituality written by Mr. Anasa Tawake, \nFijian Bread written by Mr. Ulaiasi Taoi,\nThe five Cultural Protected Water Body Types in Fiji by Mr. Ron Vave.

"Whether we call it clan, kin, family, tribe, or community, there are multiple ways of knowing and identifying ourselves in the Pacific. A few of these ways are captured here. This section explores how social relationships and their hierarchies within the Pacific islands are vital ways of understanding intangible cultural heritage. Social and spiritual rituals, religious ceremonies, and various other cultural practices reflect how Pacific islanders prioritize social cohesion as a pathway to sustainable prosperity, ensuring the transformation of skills, knowledge, and wisdom for survival. \nThe themes in this section are pivotal to ICH because relationships represent an important organizing principle of life among Pacific islanders and determine how intangible heritage can be safeguarded. Relationships are marked in ceremonial events and rituals such as the communal harvest of balolo in Fiji and other ceremonies such as the bel kol in PNG. Likewise, the omengat, the first-birth ceremony in Palau, brings unrelated clans and families together and is central to family ties and social cohesion. The essays on these and other topics collected in this section illustrate that Pacific islanders take care to mark and honor relationships important to them, as these relationships ensure family, clan, and tribal ties and help to achieve enhanced social cohesion and sustainability."

"While the artistic heritage of the Pacific is no doubt rich and representative of its cultures, it is more than merely something to be gazed upon and admired. Rather, Pacific art is both functional and symbolic of deeper meanings. Items as commonplace as bows and arrows, masks, and meeting halls are tangible expressions of the spirit of a culture. The themes in the final section seek to represent this spirit. In examining the Tongan kupesi traditions, for example, we see how the symbolism contained within the art, beyond its outer function, is reflective of the indirect nature of Tongan culture and somewhat akin to the practice of using heliaki in speaking. Likewise, in learning the complex process of building Palauan bai meeting houses, we can see that the structures stand not only as important functional spaces but also as carriers of cultural motifs and legends passed down over time. \nAll these themes attest to the art and technology of the Pacific societies as not only reflecting aesthetics but also serving a function. Traditional technological know-how allows the Pacific islanders to use available resources to their best advantage. Architectural designs, motifs, lashings, knots, stone walls, and pavement ensure that structures withstand the test of time while also carrying vital symbolic knowledge."

The term pastellessa represents an extraordinary combination of food, culture, music, and folklore, an expression of the people of Macerata Campania. It’s a term with a very rich history and tradition, relating to the celebration of a religious event: the Feast of Sant’Antuono (St. Anthony the Abbot).

This networking program is based on experiences and achievements obtained from the collaborative work of UNESCO-ICHCAP in the living heritage field in Central Asia over the last decade.\n\nFor reference, the networking program comes on the heels of a three-party MoU signed by ICHCAP and organizations in Uzbekistan in 2019 and was followed by a Central Asia network meeting in Kazakhstan in 2019. In 2020, ICHCAP in cooperation with International Institute for Central Asian Studies (IICAS), conducted a survey project about ICH festivals along the Silk Roads, particularly with countries along the steppe route. Regarding the survey result, ICHCAP, IICAS and Korea-Central Asia Cooperation Forum Secretariat of the Korea Foundation (KF) held an online webinar and a strategic meeting to consider the need for realizing the multilateral values of Silk Roads-related cooperation

Jeju Yeongdeunggut is a shamanic ritual performed during the second lunar month to greet and see off the goddess Yeongdeung. Yeongdeung, the goddess of wind, is typically recognized in the form of Yeongdeunghalmang (Grandmother Yeongdeung). In winter, when the cold wind blows from the northwest, she brings prosperity to the land and sea. It was the custom for the Yeongdeung Welcoming Ritual to be performed to celebrate her arrival and the Yeongdeung Farewell Ritual to be performed fifteen days later to mark her departure.

Phú Thọ - a midland province in northern Vietnam, is about 100 kilometres northwest of Hanoi where the sacred mountain Nghĩa Lĩnh also known as mountain Hùng exists. On Nghĩa Lĩnh mountain, there are Lower (Hạ), Middle (Trung) and Upper (Thượng) temples together with legends about 18 Hùng Kings of the Vietnamese people. Around Nghĩa Lĩnh mountain, there are hundreds of temples, communal houses and shrines located in villages and communes, which forms a religious space to worship Hùng Kings.

The Mongolia is rich in Shamanic heritage, including both physical artifacts, ritual sites, places of cultural or historical interest and protected landscapes (‘tangible’ heritage) together with rituals, ceremonies, folklore, music, handicrafts, and traditional knowledge ( known as ‘intangible’ heritage). Under Mongolian shamanism we can understand complete science of nomadic philosophy, TNGRI worship, Sacred of peak mountains ritual, parallel psychology of Heaven, earth, fire and human life and supernatural consciousness of Nomadic. On that account we could understand Shamanism is reliable source of Nomadic culture. The Mongols, who themselves worshiped Heaven but had respect for all other religions. The Shamans are merely respected as priests of Heaven./TNGRI/ In Shamanism; the world is alive full of spirits. The plants, animals, rocks, mountains and water, all have a soul. These spirits must be respected to be in the balance with all of them. Balance is an important thing to keep harmony within you, the community, and the environment. When things get out of balance, there are harmful effects. This is when we need a shaman for help. Shamanisms believe in a concept called buyan (physical power) that is very close to the belief of karma (fate). The shaman loses buyan (buyanhishig) by violating taboos, when he has no respect for spirits or our ancestors.