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.

Water management has long been the most necessary agricultural activity for Korean farmers, who typically make their living through rice cultivation. This is why if rain is scarce \nor water management is wrong, it can ruin farming for the year and farmers will struggle to provide for themselves and their families. Whether the practices are traditional or modern, \nagriculture is fundamentally dependent on nature. Therefore, people prayed for rain to the gods who they believed were in the sky or the sea to prevent drought in rites that were common in Korea. While they still rely on nature, farmers have always sought to increase their resilience in the face of natural disasters by continuously innovating with irrigation solutions suitable for the local environment. This chapter introduces two types of irrigation \nfacilities that are typical examples of the water-management system in rice-farming areas from the perspective of traditional knowledge.

"Before starting this project, it was necessary to agree upon some definitions and concepts. Without understanding these concepts, it might have become difficult to create a suitable structure for the fieldwork. With this in mind, at the beginning of the project, which is based on a theoretical framework, we discussed the concept of agriculture.\n\n“To what we call culture in pre-established way is nothing but agriculture,” says Dr. Saheb Khandare in his 2012 book Krushi Sanskruti (Indian Agriculture), written in the Marathi language. Elaborating on this statement, he says, “in prehistoric times the word ‘clan’ was derived from kus. Kus means tilling, in the "

"In a region as geographically immense and culturally diverse as the Pacific, intangible cultural heritage must be seen in terms of diverse worldviews, each with its own knowledge system and philosophy of life that structures and informs. This section addresses how intangible cultural heritage is reflected through specific cultural worldviews. As specific and unique as they are, however, each Pacific worldview can be seen as having a commonality structured by three dimensions: the spiritual, the physical, and the afterlife or ancestral realm. \nDespite their commonalities, the themes in this section still represent Pacific elements of knowing, philosophy, governance, and wisdom that sculpt life from vastly unique perspectives. The Tongan concept of heliaki, for instance, is not just a knowledge of language and prose, but rather a construct through which the Tongans build views about themselves and their interactions as well as the hierarchy within their society. In a similar way, Palauan place names are much more than words to mark locations; they are capsules of knowledge, events, and history that help the Palauan people identify themselves and their connections to one another. In these and the other themes in this section, the included values incorporate how the Pacific peoples perceive reality and interconnectedness and how their knowledge has shaped their worlds."

The harp is one of the earliest musical instruments of the world. World musicologists believe that the Harp was a musical instrument used by ancient man who hunted with bows and arrows. Harps now being used by people of the contemporary world fall into two types the bow shaped type and the trangle shape type. Of the two the bow shaped harps are said to be the earlier type.\nIn Myanmar, ancient chronicles say that harps were being played as early as in the Pyu Period. In February of 802 A.D. Sri Khettra despatched a Pyumusic and dance ensemble to Chan-ann the city of the Tang Dynasity of China. Tang Dynasty chronicles say that the Pyumusicians had with them two harps with pheasant’s head shapes, two harps with corcodile’s head shapes, one flat harp in the shape of a dragon’s head, one flat harp in the shape of rain clouds, two flat harps of big gourds, one flat gourd-harp with a single string and one small flat gourd-harp. \nAmong rock relief sculptures found on the walls of the Ananda pagoda built by king Kyansittha in A.D 1084- 1113 is a harp which indicates that the harp was in general use in those days. \nSome historical researchers say that Myanmar harp began with 7 strings and is used 13 strings until the down of Konbaung period. And then the harpist U Nyein added one more string in the late of Konbaung period and the harpist U Ba Than added two more strings in the year of 1960s. So Myanmar harp has played with16 strings from that time to now. \nMyanmar harp strings are strung and fastened to the arm of the harp by means of fastening cords or by means of pegs pushed through the arm it is called Let yone. In the old days, fastening cords were tied to the arm in a special kind of knot to prevent the cords slowly slipping down. The present way of making such a knot is of a reef-knot method. \nThe strings of the harp are raw silk twisted to different thicknesses. They are tuned not with pegs but by adjusting the tautness of the strings through loosening or tightening the tassels round the neck. \nThe part where the neck joins the sound box is shaped like a leaf of the saga: (champac) while the stern is shaped like bowl. The tip of the nek is shaped like the leaf of the banyan tree. The neck is made of sha: (acaciacatechu) wood. The sound box is covered with a membrane of deer skin. \nHoles are perforated along the ridge to hold the ends of the strings. The intervals between the holes need to be of correct proportion, otherwise, the harp tends to be out of tune and also lacks proper form. \nHence, the ridge is a critical component of the harp. Today Myanmar harp is being used not merely as musical instruments they are also being used as artifacts to decorate the top room of dwellings. This is being done by way of honouring a musical instrument that has played an important role in development of Myanmar Culture. More sophisticated musical gaegets may emerge time passes, but the harp will ever remain as a heritage of Myanmar musical traditions.

Vat-gine or crescent-shaped gong is one of the Mon traditional musical instruments that has been used since the ancient time. The original crescent-shaped gong was consisted of 14 gongs and used to be played only in Nat (Spirit) propitiation ceremony. But, an additional gong tuned to Nga Pauk (Fifth Note) is added to play since the late 1962. This crescent-shaped gong is played in Mon national celebrations, Hin-tha dance, solo dance performance, Mon traditional dance and national ceremonies such as Union Day and Mon National day.

Food does not only tell the stories of its ingredients, preparation process and taste but also geography, climate, lifestyle and people of the origin of the food. Food helps us to be familiar with the people and the culture, even though we have never visited the place. Besides visiting new places and seeing wonderful things, trying new food is also one of the main objectives of travel.\n\nNepal has several ethnic communities living in varying climate. From the flat land of Terai in the south to the high Himalayan range there are many valleys and hills in between. These changing landscapes do not only have diverse communities but also diverse flora and climate, which resulted in the diverse food cuisine. The two neighboring nations China and India have also equally helped in adding the food diversity.\n\nThe climate diversity does not only influence on the growth of food verities but also in its preservation and cuisines. To preserve the food for the whole year, many communities use to dry meat and vegetables as well as ferment them. The tradition to use dry green leafy during the off-season was a norm. During monsoon season these leafy vegetable could not grow so they were dried during the winter. Chilies, garlic, vegetables, meat and fish are used to be dried and also ferment vegetables including bamboo shoot. Different ethnic communites use varieties of dry vegetables and dry meat in their cuisines.\n\nWith the change of location within Nepal, food taste also changes. Along with the changing seasons and festivities the specialty of food also changes. Every ethnic community has their own special food for their special festivals. So all around the year people eat different verities of food depending on the festival they are celebrating and the geographical locations.\n\nEven many Nepali are not aware of diverse food cultures of Nepal. Despite diversity, there is very few ethnic food culture which are popular among Nepali and tourist. The food culture is known due to the commercialization of food due to restaurants and street food culture. Newa cuisines from Kathmandu Valley, Thakali food from western Nepal is now very well known in Nepal and abroad. There are many restaurants and local food with these food cuisines. The popularity of these foods has also helped in the recognition of food related cultures.\n\nWhile there are many ethnic communities whose food culture has not been explored well. Due to lack of recognition many ethnic cuisines are also misinterpreted. One of such example is of Tharu communities. They are the indigenous communites of southern Nepal in Terai. Traditionally they depend on forest for their food and many of their food still comes from forest. One of the delicacies is ghonghi, which are mud-water snails found in paddy field and streams. These snails are cooked with spices after cleaning and boiling.\n\nDue to lack of knowledge of food culture, people form Tharu communities are teased as the people who eat snails. There is now need promote the food which are under represented. Some Tharu restaurants have opened up in cities that are helping to promote the food culture.\n\nGastronomy of Nepal is very diverse as its culture. There are still many cultures within Nepal that need to be explored for its food culture.\n\nPicture 1: Dry fishes, fermented bamboo being displayed in shop of Kathmandu © MONALISA MAHARJAN\nPicture 2: Ghonghi, snails a delicacy of Tharu community © MONALISA MAHARJAN\nPicture 3: People enjoying traditional drink aila during the festival in Kathmandu Valley © MONALISA MAHARJAN\nPicture 4: Yomari, a traditional dish made from rice flour with fillings of jaggery and sesame seeds © MONALISA MAHARJAN