Mongols have practiced pastoral nomadism for centuries within the vast steppe that stretches throughout Central Asia, which has led to the creation of a nomadic civilization, a distinct civilization accepted worldwide. Within the context of this residing landscape, the main features of spirituality, and oral and intangible cultures practiced by Mongols have been crafted and determined.

All humans aspire to a healthy life, which is a fundamental right. The definition of health has varied from age to age. In the past, health vaguely meant the state of not having a disease or illness, but the 1946 Constitution of the World Health Organization defined health as “a state of complete physical, mental and social well-being and not merely the absence of disease or infirmity.” In broad terms, however, today health can also mean a state of an individual coping with his or her inner and outer environmental changes to maintain complete well-being at all levels. More broadly, health can mean the optimal state in which an individual can effectively play his or her social roles and responsibilities. The purpose of medicine, therefore, is for an individual to maintain a healthy condition. Currently there are two major branches of medicine in Korea: traditional Korean medicine (TKM) and Western medicine.

Le reboutement est une pratique médicale qui consiste, par des moyens empiriques, à remettre en place un membre démis ou à soigner une frac-ture, une foulure, une luxation. Elle est pratiquée dans la quasi-totalité des aires culturelles du Burkina Faso. Très ancienne car tirant son orig-ine de la nuit des temps, cette pratique médicinale traditionnelle survit aux vagues de la médecine moderne. Quelles sont ses manifestations? Comment se transmet-elle et se maintient-elle ? Voici entre autres, autant de questions auxquelles le présent article tentera d’apporter des éléments de réponse.

The parent organization of CEE Himalaya is the Centre for Environment Education (CEE), which was established in August 1984. CEE is a national institution with its headquarters in Ahmedabad and has been given the responsibility by the central government of promoting environmental awareness nationwide. It undertakes demonstration projects in education, communication, and development that endorse attitudes, strategies, and technologies that are environmentally sustainable. Based in the city of Lucknow in the state of Uttar Pradesh, CEE Himalaya has been working in the states of the Indian Himalayan Region (IHR) for over two decades. The mission of CEE Himalaya is to enhance understanding of sustainable development in formal, non-formal, and informal education through its work with schools, higher educational institutions, local and Indigenous communities, policy makers and administration, youth, and the general commu-nity. The primary objective of CEE Himalaya is to improve public awareness and understanding of environmental issues with a view to promote the conservation of nature and natural resources by integrating education with traditional streams of knowledge and cultural expressions. This approach demonstrates and grounds sustainable practices in rural and urban communities and facilitates the involvement of the business and public sectors to respond to the effects of climate change and variability.

Since its establishment in 2007 and continuous operation since 2010, the Center for Research and Promotion of the Cultural Heritage (CCH) has been evaluated by the Vietnam Association for Cultural Heritage as one of the best units with the biggest number of effective professional activities among those units belonging to the Association. The two leaders of the Center are two respected scientists in the field of cultural heritage—Dr. Le Thị Minh Ly, member of the National Committee of Cultural Heritage and former Vice Director of Department of Cultural Heritage; and Associate Professor, Doctor Nguyen Van Huy, former Director of Vietnam Ethnology Museum. The number of staff working at the Center is limited to twelve, but this is not fixed. The Center expands its capacity through a strong network and mechanisms for collaborating with partners who have been working in the field of cultural heritage and community, especially in the field of safeguarding policy.

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 biggest North Korean migrant community outside East Asia is located in a somewhat unlikely place, New Malden, UK, a suburb in southwest London (see Figure 1). Approximately 1,000 North Koreans live alongside the established community of over 12,000 South Koreans. In the foreign kitchen, what North Korean migrants do is recreate authentic traditional North Korean food that they have not had for such a long time. Decades of famine and national isolation have alienated people from basic meals and dishes that are part of the history and traditions of their country.

The legacy of Clifford Geertz’s symbolic anthropology has had a tremendous influence in critical heritage studies, particularly if we begin to think of “community” as the representation of the sociological and psychological thickness of time and people, a world in itself, or what he definitively penned in his germinal work The Interpretation of Cultures, “the strati!ed hierarchy of meaningful structures” (1973: 7). It is an imperative to honor the meaning of community in heritage work, both in its study and official protection, for without groups of people who live to de!ne and embrace and re-invent and share their cultural practices we will not be able to trace our linkages, belongingness, and identity. Traditional Food: Sharing Experiences from the Field is an evidence of the power of communities to transmit culture not merely inwardly, but also to other people across borders. This book underscores the anthropological value of unity, the appreciation of togetherness from Korea to Italy to Syria to Colombia to Mexico and the rest of the world through food.

The National Heritage Board of Singapore (NHB) launched an open call for design proposals on 22 July 2021 under its new “Craft X Design” scheme which pairs local traditional craft practitioners with designers or design studios to co-develop and produce new and innovative products using traditional craft techniques and materials.\n\nThe scheme seeks to raise public awareness of local traditional crafts; revitalize and “modernize” the products produced by local traditional craft practitioners; help these practitioners gain access to new markets; and contribute to the long-term sustainability of traditional trades and crafts.\n\nAs part of the scheme, NHB has partnered four local traditional craft practitioners comprising a traditional Chinese lantern-maker; a craftsperson skilled in weaving cases for ketupat (a rice cake wrapped with coconut leaves); a rangoli (a traditional Indian art form involving the creation of a multi-colored floor decoration) artist; and a Peranakan beadwork and embroidery craftsperson.\n\nUnder the open call for design proposals, interested local designers or design studios can attend a workshop conducted by NHB and the four local traditional craft practitioners, and have until 1 October 2021 to prepare and submit their design proposals. Once selected, the successful designers or design studios will have four to five months to work with the local traditional craft practitioners they are paired with to produce a prototype product or a range of products.\n\nThe four local traditional craft practitioners and the successful designers and/or design studios will each receive an honorarium of SGD6,000. Each pair of practitioner and designer can also be reimbursed up to SGD2,000 for materials and/or other costs associated with the production of the prototype product.\n\nThe collaboration will culminate in the production of a prototype product or a range of products from each pair of practitioner and designer/design studio, which would be displayed at a public showcase in April 2022.\n\nThe scheme is part of NHB’s ongoing efforts under Our SG Heritage Plan, Singapore’s first five-year (FY2018-FY2022) masterplan for the heritage and museum sector, to organize public showcases for Singapore’s traditional trades and crafts, and in doing so, to encourage greater public awareness and appreciation of Singapore’s intangible cultural heritage.\n\nTo find out more about Singapore’s “Craft X Design” scheme, please visit: https://go.gov.sg/craftxdesign2021.\n\nPhoto 1 : Mr Jimm Wong, a traditional Chinese lantern-maker © National Heritage Board of Singapore\nPhoto 2 : Ms Vijaya Mohan, a rangoli artist © National Heritage Board of Singapore

Jeju is a volcanic island filled with stones. Previous eruptions have produced volcanic bombs (large volcanic rocks) scattered around, covering the whole island. This is why it is difficult to cultivate crops in Jeju. Since the thirteenth century, the people of Jeju have been making stone walls to secure farmlands. The total length of stone walls is estimated at 22,100 km. These stone walls look like they are heaped up randomly. However, Jeju people’s wisdom is time-tested, unassumingly sturdy, hidden in those walls. Because the island is prone to strong winds all throughout the year, taking note of typhoons in the summer, they built the stone walls like roughly-heaped stones with holes to let the wind pass through, weakening the possibility of structural collapse.\n\nTamna is Jeju’s old name. The beginning of Tamna is illustrated by Samseong myth. Legend has it that three demigods emerged from holes in the ground. The ground is called samseonghyeol, which is still considered as a sacred place. The emergence from the ground shows difference in cultural archetype from the birth myth of the mainland involving the egg from the heavens. There are 18,000 gods and goddesses in Jeju. Jeju people believe that god lives in everything. Such belief is shaped by Jeju’s naturally difficult tendencies. As people in Jeju battle with endless wind and water shortage due to the island’s barren volcanic environment, they rely on gods to adapt to the roughness of Jeju.\n\nThere are Bonhyangdang Shrines, the house of gods protecting people’s livelihoods. simbangs (shaman in Jeju dialect) act as intermediary between Jeju people and gods. They perform yeongdeunggut in the second lunar month for haenyeo (female divers) and fishermen who depend on the sea for a living. The Yeongdeung is the goddess of the wind, who can raise the waves, which is why she is deemed important for the safety of people pursuing the sea. Jeju Chilmeoridang Yeongdeunggut, the representative yeongdeunggut in Jeju, was listed as an Intangible Cultural Heritage of Humanity of UNESCO in 2009. There are many other rituals for gods and goddesses of the sea, which are held in roughly 30 areas in Jeju during the same month. There are many stories related to goddesses in Jeju. Different from goddesses in other countries, Jeju goddesses neither depend on nor belong to gods. This is a characteristic shown by Grandmother Seolmundae, the giant who created the island by carrying soil in her skirts; Grandmother Samseung, the goddess of babies; and Jacheongbi, the goddess of farming. Jeju women have high self-esteem unlike those in patriarchal East Asian societies following Confucian teachings. They also participate in the economy more actively than their counterparts in other regions in Korea. Jeju haenyeo is a representative example of women’s participation in the economy. In 2016, the Culture of Jeju Haenyeo was inscribed on the Representative the List of the Intangible Cultural Heritage of Humanity by UNESCO during the eleventh Session of the Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage in Addis Ababa, Ethiopia. It shows matriarchal characteristics of Jeju. In Jeju where the soil is not fit for rice farming, many women became divers to find food from the sea and learned how to cooperate with each other.\n\nDespite the unique challenges in the island, Jeju people have used nature without destroying it, depending on 18,000 gods and neighbors. Such characteristics form the core of the Jeju culture.\n\nPhoto : Jeju haenyeo (female divers) crossing low stone walls to get to the sea © Jeju Haenyeo Museum

Bangladesh Resource Centre for Indigenous Knowledge(BARCIK) is a non-governmental, nonprofit development organization that was established in 1997 in Dhaka, the capital of Bangladesh, by a group of development practitioners, researchers, and social workers. It has been working in the fields of environment, biodiversity conservation, and development since its inception. \n\nMoreover, it engages in exploring and incorporating indigenous knowledge and local practices into contemporary development programs. Throughout these years, it has promoted and presented the significance of local and indigenous knowledge in development initiatives as well as in the empowerment of local and indigenous communities.

Saving Intangible Heritage of the Philippines through Community-led Cultural Advocacy_Save the Ifugao Terraces Movement\n\nSave the Ifugao Terraces Movement (SITMo) is a non-governmental organization dedicated to protecting and preserving the Rice Terraces of the Philippines Cordilleras, a UNESCO World Heritage Site. It was launched in March 2000 under the auspices of the Sustainable Rural District Development Program (SRDDP) undertaken by the Phillippines Rural Reconstruction Movement (PRRM). \n\n\n