According to the oral traditions of the Cook Islands, sacred rituals were commonly performed on what is known as a marae or sacred ground. Each tribe has its own marae where ceremonies such as offerings of prayers, tributes to the gods and the induction of traditional titles on family members were once carried out. It also acted as a meeting place for important tribal matters.

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

In the Federated States of Micronesia, UNESCO’s ICH program is off to a great start in Yap—the state chosen to be the first in the FSM to embrace the opportunity. We recently hosted our first UNESCO ICH workshop, which was well attended and promoted throughout the state. And it is evident that outside recognition of the value of Yapese ICH has energized local interest in talking about cultural heritage as an asset worthy of protection. From the beginning, it has been highlighted that the management of Yapese ICH must be a collective effort—with UNESCO and other outside facilitators such as me only being here to provide technical and material support when necessary.

Located Northern Vanuatu, Pentecost Island is home to a unique traditional marriage practice, different from practices on other outer islands of Vanuatu. Traditional marriage practices begin between families of future spouses with food gifts offered from the groom’s family to the bride’s family. If a marriage agreement is reached between the two families, the groom’s father will return later with mats for the future bride. Future gifts are exchange between the two families to prepare for the wedding ceremony, signaling respect and a sense of community between the families.

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.

A small crowd is standing on a bridge across the canal that brings water to the village. The canal diverts some water from the Syr Darya River, the only source of irrigation water in the region. There are several cars parked on the banks of the canal and a medium-size truck with a two-year old bull is parked right on top of the bridge. A group of young men take the bull on the bridge and tie him up. The crowd gathers around and the people present lifts their palms up at the chest level. The most respected elder loudly starts making a wish: “May there be plenty of water this year for our crops and livestock; may there be peace and prosperity in our lands; may there be accord and respect in our community….” The wish, which is also a blessing, goes on for several minutes. After every sentence, the crowd univocally utters “amen” to show that every person seconds that wish. Then, bull is solemnly sacrificed on the river bank, and its blood flows into the current turning it red for a little while.

The food we eat is an important part of culture. It is also an expression of community identity. As American folklorist Millie Rahn writes, The kitchen, historically, is the place where families gather and where the everyday and the ceremonial meet and overlap. Here families interact and share private traditions, expressing identity through their food to each other and to the world. Creativity is alive in this space, from daily mealtimes to more elaborate feasts that mark rites of passage, religious and secular holidays, and other special events. This is where knowledge is passed on, from traditional ways of preparing and using various ingredients, implements, tools, and techniques to legends, stories, anecdotes, and cultural exchanges that have become part of familial and regional folklife. We all eat, and associate different layers of cultural meaning to the food we consume. Explorations of food, then, can be an easy conduit into the complex world of intangible cultural heritage. This article gives several examples from the safeguarding initiatives of the Heritage Foundation of Newfoundland and Labrador that have used foodways as a means to get people thinking about, and engaged with, concepts of cultural transmission and heritage conservation.

The biggest North Korean migrant community outside East Asia is located in a somewhat unlikely place, New Malden, UK, a suburb in southwest London (see Figure 1). Approximately 1,000 North Koreans live alongside the established community of over 12,000 South Koreans. In the foreign kitchen, what North Korean migrants do is recreate authentic traditional North Korean food that they have not had for such a long time. Decades of famine and national isolation have alienated people from basic meals and dishes that are part of the history and traditions of their country.

The 2018 inscriptions of intangible cultural heritage (ICH) on the UNESCO lists has raised again global attention to variations of Hindi-influenced masked dance in Southeast Asia, which retell the story of Rama, the god-reincarnated king who defeats the demon king Ravana.

Ethnobotany is an area of scientic studies investigating practical uses of indig-enous plants by people in a particular culture and region, which are inherited through traditional knowledge (www.fs.fed.us/wildflowers/ethnobotany). The term was first conceived by John William Harshberger, but the area really became well known by Richard Evans Schultes beginning with his Amazon expedition (Balick 2012). The use of plants as food sources and medicines date back to origin of human life, although the type of uses was not sophisticated as the modern forms. Overtime it has evolved into many forms in diverse cultures by local peoples. Since the first uses, people have learned to identify and classify the plants and understand the features and roles of plants. All the priceless knowledge has improved the uses of plants, and the knowledge has passed on across generations in the local cultures, which makes usage of plants even more sophisticated.

When it comes to the preservation of intangible cultural heritage (ICH), threats that lead to the loss of the viability of one or another element of ICH are latently implied. From a social anthropological point of view, this is a question of the interaction between tradition and innovation: do new technologies always negatively affect traditional art? How does modern everyday life affect the sustainability of a traditional view of the world that underlies the identity of each element of ICH?\n

The lion dance is a performance art known throughout East Asia, in which practitioners wear lion masks. It is thought that the lion dance was introduced in Japan as a religious play together with Buddhism in the seventh century. The dance tells the story of a lion with magical powers that played a role in expelling evil from the path on which the spirits travel. Today, it is a much-loved performance used to celebrate auspicious occasions, to bring peace, happiness, health, and long life. It is also commonly performed in New Year celebra\u0002tions and festivals. Several entertaining performance groups traveled around performing the lion dance during the Edo period, which gave momentum to the spread of the dance all over the country. The dance is light and has strong recre\u0002ational characteristics including acrobatic elements.