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

The Department of Heritage of the Republic of Maldives held an exhibition to display architectural drawings showcasing Maldivian craftsmanship skills at Maldives National Museum of the Maldives from 28 May to 31 July 2017. The event also featured the illustrations on Maldivian coral carpentry by a renowned Maldivian architect, Mohamed Mauroof Jameel. In the opening ceremony of the exhibition, “Coral Stone Mosques of the Maldives: The Vanishing Legacy of the Indian Ocean” was launched. It is a book detailing the architecture and coral carpentry of coral stone mosques co-authored by Mohamed Mauroof Jameel and Yahya Ahmad, a Malaysian architect.\n\nThe coral stone mosques in Maldives embody the intricate carpentry skills of the Maldivian. Intricately carved, they are exceptional with their lacquerware; an architectural creation seen only in Maldives. Coral carpentry dates back to the Buddhist era in the twelfth century and continued till the introduction of masonry in the late eighteenth century. As the only long-lasting and easily available materials were coral stone and timber, coral stones became the primary building material for monumental buildings. Skilled workers would lift live reef coral boulders or Porite corals from the seabed, cut them into stone blocks while still soft, air dry, and then interlock them to build an edifice. The method of construction using coral blocks was the tongue and groove method, an excellent building technique used in the ancient Maldives. Coral stone construction became even more refined during the emergence of Islam, particularly when the cutting techniques of Swahili region in East Africa influenced Maldivian artisans. The fusion of Buddhist and Islamic cultures in Maldives is reflected in the architecture of the mosques.\n\nHowever, removing corals is now prohibited due to environmental implications. The physical setting of the Maldivian islands with faros (ring-shaped reefs) by reef sediments resulted in the formation of coral reef islands. It is believed that the traditional lifestyle of the people had almost negligible impact on the marine environment. Being a country with more territorial sea than dry land, Maldivians highly depend on resources from the sea. Henceforth, coral reefs are not only economically important to Maldives in terms of revenue since they also function as a buffer to shorelines from wave action and other oceanic processes. It is found that coral mining for coral carpentry could be highly destructive and is carried out at a high cost to the reef environment with a very small return of corals as building materials. Consequently, the Government of Maldives is controlling coral mining with legislation, mindful of the environmental implications of such practice.\n\nThe only coral stone mosques left are those that were built during the ancient times. Maldivians do not practice coral carpentry anymore; however, coral carpentry as a skill is still being transmitted for the future generations. The existing coral carvings and construction are safeguarded by the government and local communities. This heritage embodies spiritual values and history of the Maldivian communities.\n\nPhoto : Detail of coral carving on the premises of Male' Friday Mosque © Dominic Sansoni

Bergendang is an arts and culture collection inherited by the Sarawak Malay community. It serves as a casual entertainment that educates, entertains, and criticizes the behavior of the community, by conveying messages through Pantun by Seh Gendang and Penandak .

On April 15, the Ministry of Health and Welfare in Korea announced that all measures of social distancing will be lifted from April 18, after about two years and one month. From this day on, many fields are expected to normalize as pre-COVID-19, and festivals and events are also in the mood to be revived.\n\nYeondeunghoe, the Lotus Lantern Festival in Korea was originally held every year before Buddha’s Birthday (April 8th in the lunar calendar), but due to COIVID-19, it could not be held normally in 2020 and 2021. Coincidentally, Yeondeunghoe was registered as an Intangible Cultural Heritage of Humanity by UNESCO in 2020 when the COVID-19 outbreak was rampant. The Yeondeunghoe Preservation Committee, which organizes the event, declared that the event will be held normally this year. Based on Jogyesa Temple in Seoul, the event began on April 5 this year and will run until Buddha’s birthday (May 8 this year).\n\nAccording to the Standard Korean Dictionary, “Yeondeunghoe originated in Silla as a ritual to light a light and pray for good fortune on the birthday of Buddha, and was held on the fifteenth day of the first lunar month during the reign of King Taejo of Goryeo. In the first year of King Hyeonjong’s reign (1010), it was changed to the 15th day of February.” The festival continues from the period of the northern and southern kingdoms through the Goryeo period, the Joseon period, and the Japanese colonial period to the present day. Since Buddhism was introduced to Korea, the festival has been an important cultural event for both the royal court and the common people. Historically, Yeondeunghoe in Goryeo period, which was held as a national event, had the greatest social function, and it also functioned as an important cultural event and festival for the common people. Even in the Joseon Dynasty, when Confucianism was a national ideology, Yeondeunghoe functioned as an important cultural event and festival for the common people. While the festival of Silla and Goryeo, which were Buddhist countries, had a strong national and religious color, the festival of Joseon, which was a Confucian country, was more a private event than a religious event. Even today, the lantern festival has become an important cultural event for the public and has become a citizen’s festival that non-Buddhists can enjoy. The event is largely composed of a ceremony to bathe the baby Buddha, a procession of lanterns, and a Buddhist ceremony.\n\nThe ICH values of the “Yeondeunghoe, Korea Lantern Festival,” which was recognized through UNESCO’s list of intangible cultural heritages in 2020, are as follows.\n\n“Yeondeunghoe is a festival in which all people, regardless of gender or age, participate as equal members of society. In particular, the active participation of women and children stands out in the festival. Although patriarchal culture has long been strongly entrenched in Korean society, Yeondeunghoe serves as an opportunity to uplift women and children in particular. Traditionally, for young people, the festival has been an effective means of expressing their creativity by experimenting with various shapes and colors of lanterns. Yeondeunghoe contributes to social cohesion. Lantern festivals are usually a place to share joy and happiness, but in times of social adversity, they unite society and help people overcome the problems they face. In 2014, when the whole country was shocked and grieved by the tragic Sewol ferry accident, all pre-planned Lotus Lantern events were canceled and the following new topics were announced. “Sharing sorrow and gathering hope.” This shows that Yeondeunghoe is being performed in a close relationship with society’s interest and the sentiments of the times.”\n\nYeondeunghoe, which has been transmitted to this day, has become a precious event that has shared joys and sorrows with the public for a long time beyond its religious significance. Since 2020, many people are living a difficult daily life that they have never experienced before due to COVID-19. After three years, the streets are back with the lanterns. That is why the meaning of the Yeondeunghoe, which we will meet for the first time after the dark of era of COVID-19, and which has not yet been fully lifted, is even more special. I hope that the Yeondeunghoe, which has revealed the emotions of the times and the value of life, can be a light of comfort and hope to those who have been exhausted from the pandemic over the past three years.\n\nphoto 1 : Lantern Lighting Festival 2022 © Republic of Korea, CC BY-SA 2.0, Changed: Size, Level\nphoto 2 : Lantern Lighting Festival © Cultural Heritage Administration of Korea, KOGL Type1, Changed: Size, Level\nphoto 3 : Lantern Lighting Festival 2001 © Pravin Premkumar, CC BY 2.0

In traditional society, Jeju has blossomed an original and attractive culture based on its natural feature of being a volcanic island located between the Korean Peninsula and the South Sea. Every year in February of the lunar calendar, “Gut,” one of Korea’s seasonal customs, is held throughout Jeju to pray for the peace, good harvest, and good catch of the sea. Haenyeo (local female divers) and shipowners prepare food offering for the gods, and shamans serve as a bridge between gods and people, offering ancestral rites to the spirits of nature, such as the wind goddess, sea god, and mountain god. “Jeju Chilmeoridang Yeongdeunggut” is Jeju’s representative intangible cultural heritage that captures what the sea meant to the lives of the former islanders.\n\nJeju Chilmeoridang Yeongdeunggut is based on the myth of Yeongdeung God, the goddess of wind (otherwise called the “yeongdeung halmang,” meaning Grandmother Yeongdeung), along with various guardian deities of the village, the dragon king and ancestrial gods. Yeongdeung God is a foreign goddess that appears in a myth in Jeju. She returns on the first day of the second lunar month and controls the weather while staying in Jeju, she sprays seeds of grain to be harvested the next year on the ground and seeds of seaweed and seafood on the sea. The goddess is also a threat to people’s lives by stirring the sea, but also a god of abundance that helps seaweed grow well by circulating seawater. This myth reflects the islanders’ perception of the sea, which is both a source of life and a dangerous place.\n\nRecords of Jeju Chilmeoridang Yeongdeunggut can be found in “Shinjeung Dongguk Yeoji Seungram”, “Tamraji”, and “Dongguk Sesigi”. Above all, however, the reason Yeongdeunggut could be transmitted for a long time was that the residents were the true owners of the heritage. While preparing food for rituals with marine resources collected from the sea, which is part of their lives, haenyeo and shipowners inherited the tradition as a subject of Jeju Chilmeoridang Yeongdeunggut along with a shaman leading the gut. The ritual was passed down in the lives of Jeju residents for a long time. Shaman Ahn Sa-in was designated as the ICH holder in 1980, allowing more people to learn the value and importance of the heritage.\n\nJeju Chilmeoridang Yeongdeunggut is a unique tradition that can only be seen in Jeju Island, where rituals for mountain gods and rituals for Yeongdeung are combined with one shamanic ritual called Yeongdeunggut. On every February 1st of the lunar calendar, Chilmeoridang in the village, where Yeongdeung-gut is held, welcomes Yeongdeungsin with a welcoming festival. The villagers offer offerings to the god of Yeongdeung, the guardian deity of the village, and the sea god to pray for the abundant year and the well-being of the village, and on February 14, they hold a farewell ceremony to send back various gods safely. Jeju Chilmeoridang Yeongdeunggut, which has been handed down as a folk ritual that reflects the natural view and belief of Jeju people over many years, has been recognized for its academic value as the only haenyeo-gut in Korea that shows a unique combination of haenyeo beliefs and folk beliefs. In 2009, it was inscribed on the Representative List of the Intangible Cultural Heritage of Humanity by UNESCO.\n\nDespite the development of negative views on folk beliefs due to modernization, Chilmeoridang Yeongdeunggut has become an important cultural festival that fosters unity and bond among community members and a ritual that captures the lives of ancestors who shared the flow of nature. Surrounded by the sea on all sides and in the wind blowing rapidly, Jeju Islanders did not simply fear and fight the winds, but recognized them as beings that brought the blessing of abundant resources. As the voices about the environment are increasing, it is believed that this view of nature of Jeju Islanders can be a guide to living a “sustainable life” in a modern society.\n\nphoto : Jeju Island shamanic ritual to Yeongdeung, god of wind, which became a UNESCO Intangible Cultural Heritage of Humanity in 2009. © Korea Open Government License Type 1, Source

After the Angkor was inscribed on the World Cultural Heritage List, it was necessary to establish working mechanisms to promote national and international collaboration.

Papua New Guinea is one of the most culturally diverse countries in the world, with over 750 languages representing 750 ethnic groups. Papua New Guinea is made up of 24 provincial governments, and the nation is divided into four regions known as Momase, the Highlands, New Guinea Islands, and the Southern Region.

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 punnuk is a tugging ritual of the village folk from three communities in Hungduan, Ifugao in Northern Luzon, Philippines. It is performed at the confluence of Hapao River and a tributary as the final ritual after the rice harvest. Its consummation brings to a close an agricultural cycle and signals the beginning of a new one. \n\nThe punnuk is a ritual of pomp and revelry. Garbed in their predominantly red-col-ored attire of the Tuwali ethno-linguistic subgroup, the participants negotiate the terraced fields in a single file amidst lush greens under the blue skies. The tempo builds up as the participants reach the riverbank, each group positioned opposite the other. The excitement is sustained through the final tugging match, and the sinewy brawn of the participants is highlighted by the river’s rushing water.

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.

In many cultures, there is a concept of expected gendered roles where people perform certain functions, parts, or kinds of a cultural or social activity according to their gender. Men are expected to be strong and masculine, and employ the roles which are more related to hard labor, leadership, and literacy. Women, traditionally, assume feminine and maternal characteristics and roles in supporting men in their social events. Although these notions of gender qualities and roles differ from culture to culture, it is often found that the traditional customs which dictate who can and cannot participate in specific parts of the culture are often bounded by gender stereotypes and taboos.

he upheaval and extinction faced by traditional culture is a core issue in today’s world. It has brought us to the realization that we are living in an important transition period where the future of humanity will be determined. In particular, the advent of digital platforms has provided a communication channel to link people together; the importance of these platforms seems poised to become much greater. In this era, in which means of communication are facing remarkable qualitative changes, oral tradition is under considerable threat. In past eras where humankind created languages and memories to resolve all kinds of issues and share information, speech was a way to achieve totality. Through speech, people delivered their thoughts and opinions, created new things, and embraced differences to become one. As such, spoken language became an absolute means and solution to maximize the immense capacity of humankind. People discovered interests and meanings through conversations; they combined work and enjoyment by singing; they wore masks and gave movement-based performances accompanied by amusing anecdotes. By reciting and dedicating bonpuri, a ritual song to pray to deities and receive oracles, their creations became content passed down through oral culture.