Gardening is a popular branch of traditional agriculture in Tajikistan. The term bāgh (garden) among Tajiks has three meanings: a home garden inside one’s own yard; a walled garden alongside the yard; and a garden far from the home and yard, where people go during summers to temporarily live and work. In these gardens, people grow fruit-bearing and shady trees as well as flowers and other crops.

Traditional food systems of native peoples around the world are critical to cultural identity and customs as well as to the continuation of biological genetic diversity. However, such traditional cuisines are becoming increasingly vulnerable due to the advent of global food systems, agroindustry, and changing lifestyles as well as to shifting preferences and ignorance of original ingredients. Furthermore, territorial transformations and distancing from ancestral lands have led to the loss of knowledge regarding the benefits of diverse ecosystems and their natural resources.

Korea is currently experiencing a Fourth Industrial Revolution. And there are increasing attempts to adapt the Fourth Industrial Revolution in cultural heritage across the country, and holograms are recently drawing keen attention as a potential technological advancement for this purpose. However, hologram technology is nothing new; rather, it can be traced back to 150 years ago.

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 life of the Bauls of Bangladesh revolves around body-centric ascetic practice termed sadhana. Bauls believe in the co-existence of every element of the endless Brahmanda, meaning universe in the human body. Thus, they make caring for the body their highest priority over anything else. They have created extensive verse about body-centric sadhana codes that they transmit through song. The verses or songs include descriptions of control over the consumption of daily necessaries, mainly food. And, they believe in the doctrine মানুষ যা খায়, সে তাই (a human is what he or she consumes). They also judge food as medicine, as the need to live a hale and hearty.

Those familiar with Pakistan’s history can easily appreciate the range and variety of its hand-made textiles and the sight of a humble villager using them as everyday wear. The cloth weaving and dying tradition from the Indus Valley that originated roughly five thousand years ago has continued throughout the Middle Ages and has received a tremendous boost of encouragement with the onset of new technological developments and the introduction of new motifs while under Muslim rule.

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.

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.

This paper presents UNESCO’s approaches and activities under two functions: 1) the standard‐setting function, which is mostly carried out at headquarters level through intergovernmental committees and in close collaboration with Member States; and 2) the “laboratory of ideas” function, which is implemented at the national level by UNESCO field offices. Capacity building, at both the institutional and individual levels, is a major focus that is integrated throughout all our work.

This paper provides an overview of the Intangible Cultural Heritage program developed by the Heritage Foundation of Newfoundland and Labrador, Canada. It traces the early development of the program, and then provides an overview of two recent projects that explore, document, and encourage the continued safeguarding and sharing of ICH knowledge and skills: the Living Heritage Economy Case Study project, and the Oral History Roadshow. Background Newfoundland and Labrador is the easternmost province of Canada. Situated in the country's Atlantic region, it incorporates the island of Newfoundland and mainland Labrador to the northwest. It has a combined area of 405,212 square kilometres, with a population of just over 514,000. Most of the population is concentrated on the eastern portion of the island of Newfoundland.

"BeezBistar Foundation (BBF), a community action-based non-governmental organization, was formed in 2009 by development workers and researchers. “BeezBistar” means prosperity in life and peaceful and joyful relations between human beings and all other life-forms. BBF works with local communities, especially farmers, weavers, fishers, adivashi, dalit, and other marginalized and socially vulnerable people for a prosperous and healthy life. Its guiding ethical principles are non-discrimination on the grounds of caste, race, class, and gender. BBF believes in people’s capacity to transform their existing situation of poverty and become pros- perous through a mediated process of interdependent, collective, and community support and actions. The notion of BEEZ is grounded in the local and indigenous culture of the peoples of Bangladesh, as well as advanced by science and life-affirming knowledge and technologies."

The small sun-soaked village of Molela, located approximately fifteen to twenty kilometers from the city of Udaipur in Rajasthan, is home to a vibrant community of terracotta clay artists. Over the years, Molela has emerged as a focal point in the art of making attractive votive plaques or idols of gods, with terracotta. While the early creations were originally cast as standing idols of local deities and various forms of the Hindu god Vishnu, today these figures are often mounted on tiles or plaques and are hung from the walls of homes and temples. These votive figurines can be multicolored or can have a terracotta hue, as is represented in the various temples in Rajasthan and Gujarat.