▶ Play Video 6. To Be Manobo\nThis episode was first aired on Filipino television on June 6, 1996. This episode has been modified from its original format.\nAnimals were offered in the context of the Manobo cultural ritual.\n\nThe Manobo frin the largest of the ethnic groups of the Philippines in terms of relationships and number of linguistic divergences. The microsystemic environmental niches result in a wide distribution of the group, covering core areas from Sarangani Island to the Mindanao mainland in the provinces of Agusan del Sur, Davao, Bukidnon, Cotabato, and South Cotabato. Some of the groups occupy such a wide area that localized groups have assumed distinctive characters and formed separate ethnic grouping, such as the Bagobo, the Higaonon, and the Atta.\n\nA tentative—but more specific—classification that needs attention divides the Manobo into major groups that are then divided into subgroups as follows: (1) Ata subgroup: Dugbatang, Talaingod, and Tagauanum; (2) Bagobo subgroup: Attaw (Jangan, Klata, Obo, Giangan, Guiangan), Eto (Ata), Kailawan (Kaylawan), Langilan, Manuvu/ Obo, Matigsalug (Matigsaug, Matig Salug), Tagaluro, and Tigdapaya; (3) Higaonon subgroup: Agusan, Lanao, and Misamis; (4) North Cotabato: Ilianen, Livunganen, Pulenyan; (5) South Cotabato: Cotabato (with subgroup Tasaday and Blit), Sarangani, Tagabawa; (6) Western Bukidnon: Kiriyeteka, Ilentungen, and Pulangiyen; (7) Agusan del Sur; (8) Banwaon; and (9) Bukidnon. The various subgroupings are not precisely defined as of yet, except among the members themselves.\n\nSettlements are generally kin-based nuclear groups located on the ridges near the swidden fields. The communities are widely dispersed and placed on high ridges above mountain drainage systems. In some areas, long houses accommodate several families, usually including extended family memebrs. Leadership is entrusted to a highly skilled and socially powerful individual who builds up his following through various modes of alliances, including marriage. In a grouping, which usually comprises a traditional kindred community, one datu is recognized as the head. Datus are further grouped under a more sovereign datu, up through a political pyramid with a sultan and a rajah muda holding sway in a larger territory. Although the kin relationship is bilateral, a bias favors males for decision-making and leadership while women hold subordinate positions in society.\n\nHowever, the structure of leadership is gradually changing, with an overlay of the contemporary civil structures applied from the governor of the province down to the level of the sitio councilman, positions often assumed by better educated, younger-generation members of the community. The groups are largely Christianized though some local belief systems also survive. The national education system has largely penetrated the more concentrated areas and minimally the more inaccessible rural areas. Distinctly characteristic ethnic dress has mostly given way to commercial clothing, with ethnic materials retreating to the antique trade.

Chewing bua-malus—a combination of areca nut (bua) and betel pepper leaf (malus)—is a widespread and deeply symbolic cultural practice throughout Timor-Leste. While it is often seen as a daily habit, its role goes far beyond oral tradition and personal enjoyment. Bua-malus is inseparable from the fabric of Timorese life, marking every major social, spiritual, and ceremonial moment with its presence.\n\nAt its simplest, the practice involves chewing pieces of areca nut wrapped in a fresh green betel leaf, often accompanied by a pinch of slaked lime (ahu) to release the active compounds and deepen the flavor. The mixture produces a distinctive red juice and is known for its mildly stimulating effects. But in cultural terms, bua-malus acts as a form of communication—an offering, a blessing, a welcome, and a bridge between generations.\n\nIn marriage ceremonies (barlake), bua-malus plays a key ritual role in exchanges between families. During funerals, it may be offered to the deceased or distributed among mourners as a sign of shared respect and continuity. When sacred houses (uma lulik) are built or restored, or when a newborn baby undergoes a fase-matan (eye-opening) ritual, elders may gently rub a paste of bua-malus onto the baby’s eyelids and forehead to protect them and spiritually anchor their life.\n\nElders and ritual leaders (lia-nain) often carry small pouches filled with the ingredients and use them to open or conclude negotiations, calm disputes, or honor guests. Offering bua-malus is a profound gesture of hospitality and peace—it signals trust, respect, and the intention to share one’s truth openly. Refusing it, in some contexts, may even be considered a subtle social offense.\n\nThe act of chewing is often done communally, accompanied by conversation, storytelling, or silence. The red-stained lips and relaxed posture of those gathered in a shaded courtyard or under a tree reflect a rhythm of life tied to land, time, and relationship. Many communities regard bua-malus not just as a habit but as a living heritage—something that must be handed down with care and intention.\n\nDespite its enduring presence, the practice is evolving. Urbanization, health concerns, and shifting social norms have altered how and where people chew bua-malus. Younger generations may engage with it more selectively, and some of the ritual meanings risk being diluted or forgotten.\n\nNonetheless, the cultural power of bua-malus remains strong. Whether offered to welcome a guest, seal an agreement, or bless a new life, this humble bundle of nut, leaf, and lime carries the weight of centuries of wisdom. It connects people not only to each other but to their ancestors, their land, and the values that continue to guide communal life in Timor-Leste.

Deep in the remote taiga forests of northern Mongolia, the Tsaatan people—known as the reindeer herders—live a nomadic life deeply intertwined with nature and tradition. Residing in Tsagaan Nuur Sum of Khuvsgul Province, over 1,000 kilometers from Ulaanbaatar, the Tsaatans are among the last remaining communities in the world who herd and ride reindeer as part of their daily life.\n\nNumbering around 40 families and herding over 2,000 reindeer, the Tsaatans live in urts—portable teepees made for life on the move. Constantly in search of favorable weather and rich moss pastures for their reindeer, they migrate frequently, far more than other Mongolian herders. Their connection to the reindeer is both spiritual and practical: the animals are used for transport, milk, meat, and even as hunting companions.\n\nThis video explores the fascinating world of the Tsaatan people—their traditions, reindeer-herding practices, and harmonious relationship with the environment. From milking reindeer in the summer to celebrating milestones like the “1000” and “2000 Reindeer Festivals,” the Tsaatans continue to preserve their way of life while attracting visitors interested in their unique culture.\n\nWith reindeer numbers soon reaching 3,000, the Tsaatans plan to hold another major celebration, honoring their heritage and the growing recognition of their role in preserving one of Mongolia’s most remarkable nomadic traditions.

Kerchang is a traditional game of the indigenous people of Malaysia and a cultural heritage facing extinction. As a form of cultural expression, it carries significance beyond being a mere game, playing an important part in marriage customs. \nThe shape of kerchang and its string signify a woman and a man, respectively. In a wedding, the bride’s father gives a kerchang to the groom, who must earn his right to marriage by solving the game’s ten stages. The way a man unpuz\u0002zles a kerchang reflects his ability to take care of his family. Kerchang is a symbol of the symbiotic relationship between traditional indigenous culture and nature

The Vugalei Chiefdom is renowned for its iconic traditional basket known as Voco. Savu village is straddles the center of the chiefdom. Tributes of fish pass through Naimasimasi Village on its way to the village of Sote, Natuva and Nameka resting at Savu village along the way. Savu village provides the Voco basket before it is carried to Sote Village. The exchange from Sote Vilage is pork, which passes through Savu and carried to Naimasimasi Village. This is an age old expression of the warrior-chief relationship from these villages to the Ratu of Verata chief. The basket is woven from a kind of climbing pandanus known as wa me. \n

The tradition of domestication of falcon, hawk and eagles, and train them to the hunting has transmitted in world countries from the ancient time until today. The tradition to hunt with eagles is widely practiced among Kazakh ethnic groups of Mongolia. The custom of hunting with eagles is not only the daily necessity of life, but a great contribution to the development of a sport, competitions and festivals. Hunters develop a strong relationship and spiritual bond with their birds, and strong commitment and care is required to train, handle and fly the eagles. Traditional equipments such as hood, bewit, jess (short strap around the leg of an eagle), gauntlet (gloves), immovable seat, fork supporter on a horse, feeding bag and cup are used for the falconry.

While acknowledging the terrible impacts of disasters and epidemics on lives, livelihoods, property and landscapes, they are also important moments or watersheds in the transmission of living heritage. Modelling how transmission operates, and understanding the importance of the three-way relationship between communities, materials and knowledge, or “people, place and story”, allows us to appreciate how living heritage can mediate and mitigate the effects of disasters and epidemics. Christopher Ballard, Professor of The Australian National University reflects on the connection between ICH and Disasters. \n\nASSOCIATE PROFESSOR CHRISTOPHER BALLARD is a historian but trained as an archaeologist and anthropologist. He has thirty years of experience as a researcher in Melanesia (PNG, Vanuatu, West Papua and New Caledonia). His research interests revolve around indigenous Melanesian historicities - their transformation through cross\u0002cultural encounters; their representation through various media, including film and fiction; and their articulation with contemporary challenges such as land reform, large natural resource projects, and cultural heritage management planning. Currently, he is a Senior Fellow at the School of Culture, History & Language of The Australian National University.

How research on the indigenous understanding of nature and methods of co-existence in the Pacific regions crossed over into the humanities-examining intangible cultural heritage in the human-nature relationship through the field of ecological humanities.

Ibe Vakaurua, is an iconic mat for the village of Vutuna, Nairai district, Lomaiviti province. It epitomise a fraternal relationship of two prince, Ratu Bukatatanoa and Ravuravu.

Exploring the mutual relationship between nature and intangible cultural heritage, and the possible role of laws in protecting both intangible cultural heritage and nature amidst such interactions. Looking at intangible cultural heritage-related laws enacted within environmental regulations.

UNESCO organized, in collaboration with ICHCAP an intersectoral online expert meeting on ‘Education-related indicators in the Overall results framework (ORF) for the Convention for the Safeguarding of the Intangible Cultural Heritage and their relationship with SDG 4. This online meeting held in three sessions in December 2020, generated important knowledge on the interface between living heritage and education, identified examples to illustrate the relationship, and provided advice for future monitoring and reporting in these related fields.\nThe public webinar aims to raise awareness for the benefits and challenges of monitoring living heritage in education by sharing the results of the above-mentioned intersectoral expert meeting. It will include a brief presentation on the education-related indicators of the ORF and how they can inform the monitoring system of SDG 4. Speakers will be invited to share their experiences and discuss the benefits of this intersectoral monitoring to inspire relevant stakeholders from the education and culture fields to undertake their own initiatives in this innovative intersectoral field. \n\nThe children's Museum in Cairo: Educational activities and partnerships with schools to strengthen the safeguarding or intangible cultural heritage by Ms. Fatma Mostafa, museum specialist (Egypt)

UNESCO organized, in collaboration with ICHCAP an intersectoral online expert meeting on ‘Education-related indicators in the Overall results framework (ORF) for the Convention for the Safeguarding of the Intangible Cultural Heritage and their relationship with SDG 4. This online meeting held in three sessions in December 2020, generated important knowledge on the interface between living heritage and education, identified examples to illustrate the relationship, and provided advice for future monitoring and reporting in these related fields.\nThe public webinar aims to raise awareness for the benefits and challenges of monitoring living heritage in education by sharing the results of the above-mentioned intersectoral expert meeting. It will include a brief presentation on the education-related indicators of the ORF and how they can inform the monitoring system of SDG 4. Speakers will be invited to share their experiences and discuss the benefits of this intersectoral monitoring to inspire relevant stakeholders from the education and culture fields to undertake their own initiatives in this innovative intersectoral field. \n\nThe Socio-festive and productive calendar: A pedagogical device for inter-cultural bilingual education by Mr. Luis Enrique Lopez, senior education specialist (Peru)