The Mongolia is rich in Shamanic heritage, including both physical artifacts, ritual sites, places of cultural or historical interest and protected landscapes (‘tangible’ heritage) together with rituals, ceremonies, folklore, music, handicrafts, and traditional knowledge ( known as ‘intangible’ heritage). Under Mongolian shamanism we can understand complete science of nomadic philosophy, TNGRI worship, Sacred of peak mountains ritual, parallel psychology of Heaven, earth, fire and human life and supernatural consciousness of Nomadic. On that account we could understand Shamanism is reliable source of Nomadic culture. The Mongols, who themselves worshiped Heaven but had respect for all other religions. The Shamans are merely respected as priests of Heaven./TNGRI/ In Shamanism; the world is alive full of spirits. The plants, animals, rocks, mountains and water, all have a soul. These spirits must be respected to be in the balance with all of them. Balance is an important thing to keep harmony within you, the community, and the environment. When things get out of balance, there are harmful effects. This is when we need a shaman for help. Shamanisms believe in a concept called buyan (physical power) that is very close to the belief of karma (fate). The shaman loses buyan (buyanhishig) by violating taboos, when he has no respect for spirits or our ancestors.

These are strange times in India to discuss and evolve strategies for safeguarding the genuine shamanistic heritage of India. Let me begin by narrating two isolated but weird incidents, which generated a great media backlash against shamanistic traditions and the practices in the Indian public sphere in the last two months. Describing them would outline the cultural struggles, shamanistic healing traditions face in India today. It is only a coincidence that the assassination of anti- superstition activist Narendra Dabholkar1 was followed within a fortnight by the arrest of a self styled god-man Asaram Bapu2 on charges of sexual assault on a 16-year-old schoolgirl. But both the incidents were earily connected a s if they were episodes in a novel o f Haruk i Murak ami because Asaram Bapu’s criminal misconduct closely fits some of the offences defined under anti-superstition and anti shamanistic ordinance Dabholkar was campaigning for.

Long known as the cradle of civilization, the area that bounds from the fertile valleys of Al-Hasakeh, across the ancient deserts of Palmyra, and westward to the Mediterranean Sea, includes present-day Syria. Due to the vastness of the region, it is no wonder that Syrian cuisine boasts a rich culinary heritage dened by exceptional diversity and human creativity.

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.

"Leonese wrestling, aluches or luches, is a traditional wrestling style practiced in the province of León (Autonomous Community of Castile and León, Spain). With an area of 6,016 square miles (15,581 km2) and a population of around 460,000, León is located in the northwest interior of the country and has a great diversity of landscapes. This includes the Cantabrian Mountains, the Galician Massif, the lowland of El Bierzo, and a plateau or Meseta Central. It was part of the Kingdom of León (910–1230), where in 1188 the first parliamentary system in Europe was established (UNESCO, 2013). Two main, historical paths cross the province, the Ruta de la Plata (Silver Way), from north to south, and the Camino de Santiago – Camino Francés (Way of St. James – French Way), from east to west. These pilgrimage and trade routes were important elements for the transmission of cultural practices, ideas, or artifacts, from which Leonese culture benefited.\nLeonese wrestling, in particular, is rooted in the northeast of the province. It includes two mountainous areas (Central Mountain and Eastern Mountain, both part of the Cantabrian Mountains) and the adjacent flat lands, comprising several districts and the provincial capital—the city of León. In total, this represents approximately 35% of the territory of the province. However, only two zones are mentioned with regard to Leonese wrestling: Montaña (Mountain), which includes all the territory to the north of the León–Bilbao railroad, and Ribera (Bank), to the south of said railroad. Traditionally, bouts between the most prominent Montaña and Rivera wrestlers were followed by the"

I would like to begin by extending a warm welcome to Francis REG, Head of Yap Historic Preservation Office, Federated States of Micronesia; Ratu Jone Naucabalavu BALENAIVALU, Senior Administration Officer of the Collections Team, Fiji Museum; Lynda Dee TELLAMES, Staff Historian of the Bureau of Cultural & Historical Preservation, Palau; and other esteemed guests who have come all the way from the Pacific to Korea for this workshop. I also express my heartfelt gratitude to Sang Kook KIM, Deputy Director at the Records Preservation & Restoration Center, National Archives of Korea; Bong-young KIM, Director of the Department of Planning and Administration, Korean Film Archive; and Minsun SONG, Senior Researcher at the National Research Institute of Cultural Heritage; and all the other presenters here today.

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.

By applying an evidence-based approach, this paper seeks to share the case of the multinational inscription of Ong Chun Ceremony nominated by China and Malaysia through a fourfold “storyline” to sketch out how the joint action was initiated, developed, and finalized from the pre- to the post-nomination phases. It tries to provide a reflective narrative-interpretation of the community-driven nomination on vision, methodology, and pathway that helped to conceive targeted goals for sustainable effectiveness of joint safeguarding of ICH, including recent community interaction in response to the COVID-19 pandemic, alongside a discussion on the way forward to synergistic cooperation across the East Asian sub-region.

Hills resembling a dragon tail, composed of arenaceous soft mud stretching for several miles, scarce but fresh and lush vegetation, springs with ice-cold water spouting from the heart of the earth, waves of the salty lake gently crashing against the shore, magnificent white clouds soaring up in the sky and the numerous pilgrims, lined up one by one, treading right upon the “dragon tail” and making their pilgrimage through the sacred site Manjyly-Ata.

"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 Republic of Korea has undertaken systematic efforts to safeguard intangible cultural heritage since enactment of the Cultural Heritage Protection Act in 1962 and implementation of the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage in 2005. Korea has a long history of institutions for cultural heritage safeguarding. Korean ICH assets are basically protected under three government organizations known as Cultural Heritage Administration (CHA), Intangible Cultural Heritage Division of the Ministry of Culture, Sports and Tourism, and National Intangible Heritage Centre (NIHC) of Korea.A variety of national institutions have taken charge of transmission, promotion, education documenting and archiving ICH elements in consideration of their domains and characteristics. Those organizations are working collaboratively with each and many other ICH stake holders such as government and non-governmental organizations, education institutions, ICH holders and community people as well as foreign countries and international organizations in the safeguarding process of traditional music and dancing.

Cultural Space of Gong in Central Highlands covers all the fertility red soil in the territory of 5 provinces including Kông Tum, Gia Lai, Đắc Lắc, Đắc Nông, and Lâm Đồng. \nIt is the place where the Ba Na, the Gia Rai, the Ê Đê, the Xê Đăng, the Jẻ Triêng, the Mạ, the M’Nông, the Cơ Ho, the Brâu, the Rơ Măm,… have been residing for a long time. These ethnic groups live in small villages named pơ lây, buôn, bon and living mainly by agricultural cultivation, animal husbandry and benefitial resources of the nature.\n