By the 68th resolution of the government of Mongolia, the National Program for Safeguarding Intangible Cultural Heritage was approved on 13 February 2019. This national program will be implemented between 2019 and 2023, and it has six parts.\n\n 1. Justifications\n 2. Objectives, purposes, and duration\n 3. Activities to be implemented within the framework of the national program\n 4. Evaluation criteria for implementing the national program\n 5. Financing the national program\n 6. Monitoring and evaluating the implementation of national program\n\nSeveral articles associated with protecting and safeguarding traditional culture, its transmission, development, research, and dissemination were reflected on the Constitution of Mongolia, the National Security Concept of Mongolia, the Concept of Mongolia’s Foreign Policy, the Concept of Sustainable Development of Mongolia, the State Policy on Culture, the Law of Culture, the Law on Protection of Cultural Heritage, and the Law of Mongolian Language.\n\nThe Mongolian Law on Protecting Cultural Heritage was amended in 2014 by the State Great Khural for regulating relations associated with the fifteen ICH classifications, the rights and duties of ICH practitioners, an organization of transmission activities and so on.\n\nBetween 2005 and 2016, the government of Mongolia approved and implemented national programs for ICH elements, including morin khuur, traditional long song, and Mongol khoomei, which were inscribed on the Representative List of the Intangible Cultural Heritage of Humanity, and Mongolian traditional folk dance bii biyelgee, Mongol epic, and Mongol tsuur, which were inscribed on the List of the Intangible Cultural Heritage in Need of Urgent Safeguarding. The NCCH has taken part in implementing these programs. As a result, these national programs have had positive changes in safeguarding ICH, such as identifying ICH practitioners from elders, organizing apprenticeship training, promoting traditional culture and cultural heritage abroad and nationwide, transmitting ICH to younger generations, building pride in ICH, and self-researching ICH.\n\nThe national programs were implemented only for the folk performing arts domain—one of the five UNESCO domains of ICH—but were not implemented for the other domains.It is a demanding task to implement ways to increase and improve research and safeguarding efforts for ICH in every domain represented in nomadic culture as well as to promote ICH abroad and nationally, and, at the same time, also increase the social and economic status of ICH practitioners while improving their skill and opening possibilities to introduce the cultural industry as a form of a tourist product.\n\nThe main objective of this national program is to identify ICH elements of ethnic groups in Mongolia and to research, register, document safeguard, transmit, and disseminate the ICH elements abroad and nationally.\n\nWithin the program’s framework, the following objectives were put forward to be implemented:\n\n-To improve the policy and legal environment of ICH and to intensify the implementation of the UNESCO 2003 Convention for Safeguarding of Intangible Cultural Heritage\n-To improve research, documentation, and activities of ICH registration and information database in accordance with international standards\n-To organize and conduct activities associated with raising the general public’s awareness about ICH and disseminating ICH abroad and nationally based on intersectoral cooperation\n-To increase the ICH specialists’ capacity and support ICH practitioners\n\nPhoto : Sambuugiin Pürevjav of Altai Khairkhan (an overtone singing ensemble from Mongolia) playing a morin khuur near Centre Georges Pompidou in 2005 CCBY 2.5 Eric Pouhier

Ningyo johruri bunraku is a puppet theatre composed of three elements: the chanter, the shamisen player, and three puppeteers. Bunraku originated at the end of the sixteenth century and was first performed outside or inside makeshift theaters, but in the mid-seventeenth century, it began being performed in more prominent theaters in cities such as Osaka, Kyoto, and Edo (now known as Tokyo).

In India, a land of faith, there are numerous occasions and venues where fear, desire, spirits, and rituals converge, leaving logic to take a back seat.

Dhaka, the capital of Bangladesh, is the most populated city in the country. It is also one of the most populated cities in the world with a density of 23,234 people per square kilometer within a total area of 300 square kilometers. The Greater Dhaka Area has a population of over 18 million as of 2016 (World Population Review, 2017). According to the UN World Urbanization Prospects (2014), the population of Dhaka was only 336,000 in 1950. Dhaka has always been a center of cultural vibrancy and has a long history and tradition of both tangible and intangible cultural heritage. The cultural vibrancy and heritage that have given glory to Dhaka for centuries often get buried under different modern-day civic problems. As an ever-expanding mega city, Dhaka is losing its cultural spaces to religious and ruling coteries. Many of the city’s prime spaces are now earmarked for various public and private business, commercial, or military purposes. The situation was not so deplorable even during the Pakistan era from 1947 to 1971.

L’anthropologie s’est intéressée à l’alimentation sous diérentes perspectives. Parmi celles-ci figurent notamment les pratiques alimentaires et les manières de table, la diversité des traditions culinaires, la variété des produits consommés, les interdits alimentaires et les repas rituels. Y ƒgurent aussi la place de l’alimentation dans la construction des rapports sociaux, l’importance de la commensalité, la pratique de l’hospitalité, le don de nourriture et l’échange des préparations et des recettes culinaires. Y ƒgurent également l’alimentation comme un indicateur de différentiation sociale entre individus et groupes sociaux, un révélateur d’inégalité et de hiérarchie, en somme un instrument de pouvoir.

The Indira Gandhi National Centre for the Arts (IGNCA) was set up to fulfil late Smt. Indira Gandhi’s (former Prime Minister of India) idea of restoring the integral quality of a human being, fragmented by his diverse roles in cities, classes, ethnic groups, religions, traditions, and nationalities, to reconcile one’s material and spiritual needs, and enable one to be at peace with oneself and with society. The center was visualized as encompassing the study and experience of all the arts—each form with its own integrity, yet within a dimension of mutual interdependence, interrelated with nature, social structure, and cosmology.

The Masters Degree Programme in Heritage Management at Ahmedabad University is open to students and practitioners from any discipline but with a demonstrated interest or experience, in any sector of heritage. Since its launch in 2015, the disciplinary backgrounds represented so far include arts, architecture, archaeology, commerce, conservation, engineering, geography, history, international relations, literature, museology, and planning. Such a diverse group of students spend two years in this journey together learning from peer group interaction and experiences, regular class room sessions, seminars, field visits, projects, immersion, practicum and research. The programme is designed to pursue heritage as an everyday concept, and heritage management as an opportunity of enhancing and enriching livelihood and ecosystem. This way, the canvas of heritage for us seems full of more intangibles than tangibles because heritage is essentially defined through values, knowledges and cultural practices. Hence, there are milestones in the programme that highlight these interconnections, and bring a holistic heritage idea to the forefront. It has to be noted that there is no explicit course for ICH convention but it does gets referred in multiple courses – sometimes explicitly and at length, sometimes as an integrated concept and a tool. \n\nIn fact, some of our discussions focus on critical reflections on the ICH convention too. This paper will discuss the concepts of the programme and how it integrates ICH across various aspects of heritage – not just the intangible and knowledges, but also tangibles and other standard fields of practices. Such an integrated approach is at the core of the programme, and the ICH discourse and various tools help us achieve our goals. In doing that, we believe the programme also contributes in safeguarding of ICH as demonstrated by various theses that has been done by the graduating students.

The tradition of jewelry making in India began with the prehistoric factories of the Harappan civilization which produced metal and bead jewelry and has continued unbroken over five thousand years in the continuity of its form, technique, and symbolism. Some of the earliest excavations of bead and stone factories have uncovered evidence of sophisticated tools like burins, scrapers, cylindrical drills, and micro-drills used to drill holes in beads and etch designs on precious and semiprecious stones. These beads, along with sheet gold and gold wire twisted into intricate earrings, necklaces, bangles, waistbands, and more, represent the humble beginnings of the Indian jewelry tradition. Jewelry has since been used to demonstrate affection, status, power, and skill.

Renaissance (rebirth) does not occur just once in human history, but may manifest in any era. Renaissance resembles the resurrection principle that starts with death and ends with revival. The educated used to say “let’s return to Greece” during the Renaissance, hoping to revive the dead Greece. What should we say if we re-attempt the Renaissance movement today? Not to mention the already generalized animal ethics, it is not far from plant ethics being taught in universities. If we agree on the first Renaissance being the Christian doctrine that defines the Earth being the center of the universe where human, the sole legitimate creation of the one and only God, live, from where should we begin the search for the system of original thought, in the midst of the traditional philosophy; only human possess souls facing biological\nresistance which claims animals, or even plants have souls? As the thoughts in the beginning era had been overcome through the Renaissance, we are now in the need of second Renaissance to overcome the life philosophy, which originated in BC400-500, of east and west. In other words, like the example of one returning to the previous era, Greece, to overcome the theology originated in the beginning era, we should worry about the search-point for a model that would help us to overcome the philosophy of BC5-6, where the life philosophy originated. What if, plants-have-souls philosophy develops to a fact that states even non-living have souls, where we should find the reference model? If such situation becomes the reality by any chance, it would be reasonable to take Shamanism as one of our cards.

The information society built on the development of information and communication technology (ICT) is bringing about revolutionary change to humanity, such as the smooth dissemination of knowledge and information, promotion of communication, and an enhanced quality of living even if accompanied by other negative effects. Growing access to the internet is completely revising the very meaning of information services, thus creating a new environment. The possibilities of networking, mutual cooperation, and digitization created in this environment is effecting fundamental change in the functions of information acquisition, storage, and dissemination.\nSuch development in ICT presents new approaches in the field of cultural heritage as well. The appropriate utilization of ICT in the safeguarding and promotion of ICH is inspiring hope for a whole new ICH safeguarding system, going beyond traditional methods. Making ICH-related knowledge and information more accessible and usable to a larger public through ICT will contribute to ICH safeguarding and cultural diversity.

The shamanism heritage is not a tangible cultural asset preserved in the halls of a museumor a recording that can be viewed repeatedly as a still or moving image. It is true that tangible assets as subjects of observation are also part of the shamanism heritage, the essence of shamanism is a complex and real cultural asset experienced through rituals performed in the real world occupied by people living in a specific time and space. In fact, the tangible and intangible is impossible to differentiate when in comes to cultural assets of shamanism. They are treated as separate entities for realistic, methodological or technological limitations, but in fact all traditional culture, not just shamanism, is a composite of tangible and intangible elements.

Prenatal education, or taegyo in Korean, is part of health care practices that pregnant women perform to deliver a physically and mentally healthy baby. The philosophy of prenatal education is based on the idea that a fetus is developing personality even before it comes out of the womb, and hence needs fetal education.