Kyrgyzstan, a former Soviet country, lies in the heart of the Tien Shan Mountain Range and the mountains of Ala-Too in Central Asia. This small country is mostly inhabited by the once-nomadic Kyrgyz people who take great pride in their whitecap mountains and ancient culture.

The South-Western Alps, across Italy and France are an area of long-lasting and significantly dense presence of diverse intangible cultural heritage expressions, resulting from the peculiar forms of relation and adaptation between the communities and the mountain ecosystems. But now, this area faced a number of challenges, Alessio Re & Giulia Avanza introduced the projects for building up resilience on the South-Western Alps territory.

Avana was once named Te Avatapu-ki-Avaiki (the Sacred Passage to Avaiki, the ancestral homeland of the Polynesian people). There is a sense of realization when you stand on the shoreline looking into the mouth of the passage because it appears as though the sea has disappeared into the horizon and onto Avaiki, hence its name.

"Kazakhstan is home to many major local festivals, and the vibrant communities that help these festivals come to fruition are part networks that help promote the festivals. As a result, the local festivals have turned into multinational events. As an example, the World Nomadic Games (WNG) is held biennially and has grown considerably, in 2018, 3,000 athletes from 77 countries. The WNG has contributed to science in cultural heritage and transmission of the ICH in general. Traditional game federations have established networks in a number of counties- Salbuurun Federation (seventeen countries), Kök Börü Federation (ten countries), Alysh Federation (sixty-three countries), Kyrgyz Kürösh Federation (twenty-eight countries), Toguz Korgool Federation (thirty-three countries), Er Engish Federation (thirteen countries) and Ordo Federation (six countries). As a result, ICH festivals became one of the main attractions for international tourists in Kyrgyzstan that contribute to the local economy and to the livelihoods and well-being of concerned communities as well."

“A man in Pamir, from birth to death, is accompa- nied by all sorts of family and everyday rites and customs. In many traditions, including the prepa- ration and use of food, traces of deep geographical and climatic isolation are clearly visible.The Pamir highlanders who lived in closeness with their nature had a great culture, rich in traditions, cults, customs which created humane framework of actions in relation to wildlife. Cultural values and practices re- lated to caring for nature at the same time supported the life of the mountain peoples. This culture has become the main priority for the effective,reasonable and rational use of wildlife resources.Such behavior not only contributed to the survival of the mountain population in the most severe climatic conditions, but also became the main factor in the conservation of wild fauna and flora.

Korean shamanism has two faces. One firmly preserves tradition maintaining consistency from ancient past and this is the essence of traditional shamanism. This is how shamanism retains continuity with the past and serves as an important part of cultural heritage. Meanwhile, Korean shamanism is also going through drastic changes to adapt to the changing social environments, becoming a part of modern cultural heritage. It continues in different dimensions of transition and being reborn with each new era. In this sense, Korean shamanism is constantly changing. On the other hand, some part of Korean shamanism remain constant amidst the process of change. The most pertinent modes of transmission are found in the dimensions of linguistics, oral tradition, behavior, and materials. Linguistic transmission in Korean shamanism is based on the linguistic foundation of local dialects a unified national language. It is also considered to be a result of historical transmission as it contains the legacies of certain historical eras. Oral tradition refers to the comprehensive sum of transmission through elements in muism and gut culture such as bonpuri, muga, ritualistic language and individual initiation ceremonies. Transmission through actions or behavior include ritual dances and other ritualistic acts. Material transmission refers to material elements derived from the shamanistic ritual of gut as well as the entire tradition.

Karate is commonly regarded as a traditional Japanese martial art, which was developed on the island of Okinawa. Okinawa belonged to the Ryūkyū Kingdom (1429–1879)—an independent state that held diplomatic, cultural, and economic relations with Japan, China, Korea, and other Asian countries. The Ryūkyū Kingdom had a highly transactional culture with a history of cultural exchange in East and Southeast Asia. Karate, generally known as / (hand) or / (China-hand), blended the indigenous fighting systems of Okinawa with influences from Chinese and most likely other Asian martial arts, worldviews, and folk spiritualities into a cultural practice that became rooted in Okinawan society. Today, karate is a weaponless martial art in which punches and kicks are utilized. Due to its history and social as well as cultural relevance, the prefectural government of Okinawa has, since the 1990s, been actively seeking to inscribe Okinawa karate on the UNESCO Representative List of the Intangible Cultural Heritage (ICH) of Humanity. However, karate will also make its debut as an exhibition sport at the rescheduled Olympic Games due to be held in Tokyo in 2021. According to the World Karate Federation (WKF), about 100 million people practice karate around the world (WKF, 2014). With a transcendence that goes far beyond its sportive side, karate, as a cultural icon both of modernity and “tradition,” has become a Japanese cultural export incorporated into the global sporting culture.

According to official information, Kyrgyzstan is the only country in Central Asia where water resources are almost completely generated on its own territory, which boasts various hydrological features and advantages. These significant water and hydropower resources (see www.water.gov.kg) are one of the main aspects of national wealth.

Digital documentation, heritage safeguarding, and tangible and intangible heritage are important keywords of this international seminar, “Protecting the Past for the Future: Digital Documentation as One of the Imperative Tools for Safeguarding of Cultural Heritage.” The seminar was significant in that a world-class expert organization such as ICOMOS, a leading educational institution such as KAIST, and ICHCAP joined together to find interconnections among different fields of thought. I think that this is a significant and timely opportunity to see how the perspective of each area transforms, grows, and becomes viably comprehensive through collaborative exchange of approaches and solutions.

Water, as we all know, makes life possible on Earth. Thus, the accessibility and availability of water sources have historically decided the rise and fall of civilizations around the world. \nScientific research has shown that the Kathmandu Valley once contained a great lake, and it only became habitable once the lake was drained. Buddhist narratives place the agency behind the draining with Manjushri, while later Hindu accounts place it with Krishna (Slusser, 1982). The fertile alluvial soil present in the valley adds to the argument of the valley once being a lake. In addition, there are many water sources in the valley, including rivers, small lakes, ponds, wetlands, wells, springs, and stone waterspouts.

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).

Nepal boasts an abundance of temples, monasteries (or viharas), and other socio-cultural places where various ICH practices are performed. Here, various forms of religious and non-religious activities take place on a daily basis; but during special festivals and occasions, they are transformed into workshops of ICH practice. This article will touch upon the annual activities at the Buddhist viharas of Kathmandu Valley during the holy month of Gunla (August–September).