About 2,000 years ago, Korean people started using the sedge plant, according to the ancient record of Samguksagi (The Historical Record of Three Kingdoms), which refers to the use of the plant to make a palanquin curtain.

Co-orgarnized by ICHCAP and Hue Monuments Conservation Centre (HMCC), this year’s Asia-Pacific ICH NGO Conference was held in Hue, Vietnam under the theme of ICH NGOs towards Sustainable Development of Communities.

Human has made great progress beyond the speed of biological evolution by using tools. First, human used stones and wood as tools for hunting and gathering, and then invented earth-baked earthenware such as bowls for food, appropriate to farming life. The defects of woodenware and earthenware, however, were obvious. It was not able to contain liquid due to their moisture absorbency, and easily damaged. Earthenware has evolved into glazed ceramic but it required a high-tech kiln with high temperature, accompanied by a technology for metal refining as a key prerequisite. In East Asia, moisture proof and insect proof techniques to coat objects were invented much earlier. That is lacquer technique.\nProduction process of lacquer is delicate and complicated such as handling lacquer sap at the risk of skin disease, creating hot and humid environment for hardening process, etc. Nevertheless, in East Asia, people have used lacquer technique in many regions from the Neolithic Age, knowing its merits earlier on. Lacquer was used for adhesive and surface protection of leather, earthenware, ceramics and metalware. In particular, it has been inextricably linked to wooden objects. Whereas in West Asia and Europe various varnishes mixed with dry oil and resin has been used, in East Asia lacquer was used as a basic varnish in common. That shows that lacquer is great material and technique to represent the commonality of Asian culture.1) This article aims to briefly look into the origin of lacquer technique in Northeast Asia and share the information on it and its current status of transmission.

The region of Bay of Bengal has been an important part of maritime activities, including trading and fisheries from very ancient times. The significance of the region continues even at present. The massive \nwaterbody is a representation of a busy network of trade and commerce and the basis of livelihoods for thousands who surround it from all sides from various countries. Fishing as an occupation is an important \nsector of food and nutritional security and India alone, has more than nine million active fisherfolk across its coastline, who are directly dependent on fisheries for their livelihood, amidst which 80 % are small scale fishers. The sector of fisheries employs over 14 million people and contributes to 1.1 % of the Indian GDP. Though the number remains unaccounted for in most countries, but amidst the number of \nfishermen, there is a substantial number of fisherwomen, who have been contributing through generations in various ways, including supplementing the family income through alternative methods of income, as well as being the main conduits of maintaining various elements of intangible cultural heritage, including traditional methods of fishing. This research paper is an attempt to look into the contribution of the fisherwomen community around the western fringes of the Bay of Bengal, especially looking at the countries of Bangladesh, India and Sri Lanka and the vital contributions of these womenfolk. The fisherwomen \nnot only help to sustain the families through the main profession of the family, but also helps financially through various subsidiary modes of income, like handicrafts and artwork. This is extremely helpful for sustaining the family in time of the lean seasons of fishing, as well as during periods of disaster, like the present Covid-19 pandemic situation. These attempts of the fisherwomen, thus, connects various factors to \noverall social cohesion and development, including sustaining various channels of intangible cultural heritage which directly connects to their main profession and also helps in transmission of community values \nand also redefines gender roles within the community.

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.

In the context of maritime realm, when people hear about Sulawesi Islands, they might directly think of Coral Triangle Ecoregions (CTE). This is because since the declaration of Coral Triangle Initiative, a multilateral cooperation of six nations (Indonesia, Malaysia, Brunei Darussalam, the Philippines, Timor Leste and Solomon Islands) to save guarding the productivity and sustainability of the Coral Triangle Ecoregions in 2009, these regions have attracted worldwide attention on its coral reef and associated ecosystem bio-diversity. Sulawesi Islands sit at the center of the regions (Figure 1). As the name implies, CORAL Triangle ECOREGIONS, people’s focus of attention is coral reef and associated ecosystems. Or, to put it in different words, the focus of attention is the natural ecosystem. Thus, the mainstream narratives about CTE is about bio-diversity, conservation and the ecosystem services to human being (see for example The Nature Conservancy 2008, CTI brochure). \n\nNonetheless, there is a serious concern on the sustainability of the regions. International institutions such as the World Ocean Council notes ‘as a global center for marine biodiversity, the CT is a major conservation priority. The CT’s environmental diversity and economic value are threatened by climate change, urbanization, overfishing, and other impacts. With these threats affecting six countries in the region, leaders created the Coral Triangle Initiative (CTI). Officially titled the Coral Triangle Initiative on Coral Reefs, Fisheries and Food Security (World Ocean Council 2016).

Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs, Fiji. Lialiaci means to ponder or reflect upon deeply. That is the intent of these articles and perspectives on culture. This publication topics are as follows:\n\nThe Vanua Spirituality written by Mr. Anasa Tawake, \nFijian Bread written by Mr. Ulaiasi Taoi,\nThe five Cultural Protected Water Body Types in Fiji by Mr. Ron Vave.

Many of the cultural organizations in the Pacific are challenged by the lack of human capacity and resources to support the aims and objectives of their cultural groups or organizations. I will illustrate through examples some of the work I have been involved in since I began in the sector in 2009 as a youth volunteer in the field of ICH. My presentation is mainly focused on my work in Fiji and Vanuatu as a youth\nvolunteer worker with the Pacific Islands Museums Association, who is registered in Vanuatu as a charitable trust, and Vanua Youth Development youth organization in Fiji. I will also highlight some of the issues and challenges faced when working as a volunteer in terms of sustainability and highlight the benefits of supporting institutional strengthening. Networking with organizations and with key personalities/champions in the region to make those linkages and strengthen the sector and promote the ICH practitioners.

Lialiaci is a publication of the iTaukei Institute of Language and Culture, Ministry of iTaukei Affairs. Lialiaci means to ponder or reflect upon deeply. That is the intent of these articles and perspectives on culture. \n\nThe publication have 3 research articles;\n\n1. Bulu, The Spirit World by Mr. Anasa Tawake - \nThis brief research will try to explain Bulu or the iTaukei concept of the spirit world.\nIt is important to define Bulu or the spirit world because it can be a foundation to which our beliefs are derived from. It is understood that our culture is ‘fixated on Bulu’ (Sekove Bigitibau). If this is so, then our culture, customs and ethos are focused towards the spirit world known as Bulu.\n\n2. The Sunken island by Mr. Inoki Kaloumaira -\nA few islands in Fiji and the Pacific are said to have submerged in the last hundred to thousand years ago. The island of Vuniivilevu is believed to have submerged in the year AD1200 in the Motoriki waters, Lomaiviti (2005). It is one of the islands that is regarded to have been inhabited first before other settlers arrived. Early migrants were said to be tall, muscular and tough and this could be proven with the skeleton that was found in Naturuku, Motoriki in 2002. What was also remarkable about this skeleton was the excellent state of preservation of the skull. It was of a female who would’ve been tall, muscular and tough and was believed to have lived in Motoriki around 800BC (2007). \n\n3. Ancient Sounds in Fiji by Mr. Ulaiasi Taoi-\nAncient sounds in Fiji is still echoed in traditional chant, traditional dances, polyphony, and sacred psalms. It is found to be unique from western sounds and sounds in many parts of the world. Most current Fijian music has adopted western sounds, this includes church hymns, folk songs, serenades, and also Tongan sounds which is practiced in serevakalau known as Polotu and also pesi (Lauan folksongs). Aporosa a traditional cartographer form Beqa stated that there was no Fijian alphabet, but instead was the practice of oral transmission through traditional dances. Lyrics, cartographer and sound were transmitted through vision (Bulivou, 1985). Once ancient sounds were not composed, it was inherently transmitted through the vanua as a gift, and intrinsically maintained its mana in the vanua livelihood. \n\n\n\n

"In this region of many “lands” surrounded by water, knowledge of the land and its harvests is tied closely to identity and heritage. This section’s themes thus offer a closer look at how the knowledge of caring for the land and harvests is a way of feeling for the Pacific islanders. This ICH, in addition to coloring people’s interactions on the land and carrying expressions of respect, is a means of ensuring sustainability and prosperity.\nPacific islanders depend largely on the land and their harvests from it for their survival, but these also hold deeper meaning for life. To the people of Vanuatu, for instance, laplap soso'ur is more than an edible delicacy: it is a feature of their cultural identity and a means to bring people together across societal levels. Similarly, in Palau, the mesei taro fields are valuable property, but they are also much more in that these pieces of land are deeply connected to the identity of the people, particularly women, and figure prominently in the colorful oral histories of the Palauans. Both of these cases, along with the other themes in this section, reflect the profound value of ICH related to the Pacific islands and their harvests."

"To the Pacific islanders, the waters that separate them are also a factor that connects them. Bearing this in mind, the four themes in this section offer a glimpse into the need to hold mastery over the sea for survival—for the fish that sustain the people and for the creation of pathways to connect them. Through extensive interisland trade, the ocean pathways maintain and sustain relationships for political, social, educational, economic, and most of all, spiritual benefits. \nIn “Palauan Knowledge of the Sea,” for example, we see how extensive methods and nuances of fishing and oceanic knowledge are part of both the livelihood and identity of Palauans. Similarly, by examining the Yapese knowledge related to canoes and ocean voyaging, we can see the effects and importance of inherited know-how on the connected lives of Micronesians through the ages and today. In these and all the themes in this section, we see how expressions by custodians of cultural know-how and development of sophisticated navigational systems have allowed Pacific islanders to travel safely and interact with the ocean and each other. Pacific navigation is perhaps one of the most singular human achievements of humanity. "

Koliniasi L.T. Fuko explained the significance of traditional fishing methods of Tonga for achieving sustainable development. The purpose of this discourse is to promote awareness of Tongan Traditional Fishing Methods to ensure the sustainability of food security from the ocean.