The Rom Dance is a prominent cultural heritage originating from Ambrym Island in the Vanuatu archipelago. Ole in the Ambrym vernacular language refers to dance performances in which participants wear a rom mask. The rom, which is the mask itself, is a simpler version of the Banks Islands’ tamate mask, but it looks more similar to South Malekula masks.

The geography of Korea is ideal for growing lacquer trees. Optimal climate, topography, and soil conditions can be found across the country, and the lacquer produced is of the highest quality. This led to lacquerware crafts being highly valued in Korea over the years, and a uniquely Korean culture of lacquerware being developed.

The parent organization of CEE Himalaya is the Centre for Environment Education (CEE), which was established in August 1984. CEE is a national institution with its headquarters in Ahmedabad and has been given the responsibility by the central government of promoting environmental awareness nationwide. It undertakes demonstration projects in education, communication, and development that endorse attitudes, strategies, and technologies that are environmentally sustainable. Based in the city of Lucknow in the state of Uttar Pradesh, CEE Himalaya has been working in the states of the Indian Himalayan Region (IHR) for over two decades. The mission of CEE Himalaya is to enhance understanding of sustainable development in formal, non-formal, and informal education through its work with schools, higher educational institutions, local and Indigenous communities, policy makers and administration, youth, and the general commu-nity. The primary objective of CEE Himalaya is to improve public awareness and understanding of environmental issues with a view to promote the conservation of nature and natural resources by integrating education with traditional streams of knowledge and cultural expressions. This approach demonstrates and grounds sustainable practices in rural and urban communities and facilitates the involvement of the business and public sectors to respond to the effects of climate change and variability.

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 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.

Tugging rituals and games survived in Ukraine from different epochs, keeping a deep ethnological sense and didactic use. Through decades and centuries, tugging traditions, which later formed the basis of different sport competitions and educational exercises related to tugging, have been modified, reflecting changed environments and social demands. As a rule, they constituted an important part of rural street (open-air) life and entertainment as well as public festivals associated with calendar or religious holidays, like Kolodiy, Masliana, and Stritennia (Pancake Week, Shrovetide, and Candlemas Day, respec-tively) and Midsummer Day, Christmas, Easter holidays. A lot of popular customs from pre-Christian (pagan) times passed to the Christian holidays and have continued until now. Obviously, as a recognized researcher of folk life, V. Skurativsky, wrote, the ethnographic term “street” to mean the ancient traditional form of youth entertain-ment that originated from the places of young people’s meetings.

"Fiji perceives the 2003 Convention as an important tool to enhance the national pursuit to protect, promote, and revitalise traditional knowledge systems and intangible cultural heritage (ICH) of not only the indigenous iTaukei but also the many other ethnic groups that have made Fiji their home. It is these migratory ethnic cultures that are creating a challenge to the survival the indigenous culture, but at the same time, they are also a blessing in disguise because the influx of different cultures creates a multi-ethnic cultural society, one that is open to dialogue, national identity, and greater understanding, which then promotes pluralism in creativity and innovation. \nHowever, one of the most promising features of migratory cultures is that their dancers, spoken language, and forms of worship have to some extent become accustomed to the new environment that has engulfed their new social structure. And this is the most fascinating thing about ICH—it is evolving, so it is a form of living heritage. The migratory groups whilst practicing their heritage have also adopted elements of the local culture. The same also applies to the indigenous culture, which has adopted aspects of the migratory culture over time. For example, garlanding (veivakasalusalutaki) during traditional welcoming ceremonies and other events was not originally a part of iTaukei ICH, but through time, it has been adopted from other Pacific Island cultures, such as the Rotuman, Indo-Fijian, and Chinese cultures. So we are continually faced with questions and challenges as to that which the community perceives as their true ICH and that which is borrowed, and in respect of those that are a blend of both, where do they fit? Or to whom does it belong? What if the community collectively feels that it is not their own, what do we do? Do we still enter this into our national inventories? The contemporary ICH (art)—how are we to embrace it? These are issues we hope to explore further in the "

In December 2011, Rumah Angklung was founded by a group of young people who loved and cared about the Angklung (a traditional Indonesian musical instrument) and finally had the initiative to create a community. That community is now a serious foundation committed to preserving and developing Indonesian art and culture, especially related to angklung.

The Silk Roads is a path and a route, not a fixed concept but a dynamic and expanding polysemic concept. The definition of the Silk Roads varies depending on academic perspectives. Toward the end of the twentieth century, the Silk Roads have become symbols of peace and understanding. It is at risk of abuse, commercialization, and political misapplication. Countries along the Silk Roads are experiencing a great deal of change, especially under the influence of globalization and commercialization. They are, therefore, highly vulnerable to change. It is necessary to consider the definition and target countries/areas, membership, access online and offline, gaps in ICT content production, and updating and maintaining information. Recommendations on improving a possible network include strengthening the information sharing capacity, improving the quality of information, and promoting and making successful public and private partnership programs. Two questions we have to ask are “What is the position of intellectual/academic cooperation for ICH safeguarding along the Silk Roads?” and “Can we support another new scientific approach?”

Afrikan combat arts and sciences are the very oldest in the world as Afrikan people are the first human beings in the world. According to Hamblin, “the oldest discovered cemetery in the Nile Valley at Jebel Sahaba in Nubia (northern Sudan)—broadly dated to roughly 12,000– 9000—provides the earliest evidence of tribal warfare, for roughly half of the 59 skeletons at site 117 had flint projectile points among the bones, probably indicating death in battle; some had evidence of multiple healed wounds, perhaps indicating repeated fighting” (2006, p. 32). This site has since been more accurately dated to between 13,140 and 14,340 years ago (Graham, 2016). At another massacre site at Nataruk in contemporary Kenya were found a mixture of people killed with blunt instruments, sharp pointed weapons, projectiles, and so on. According to Lahr , “Ten of the twelve articulated skeletons found at Nataruk show evidence of having died violently at the edge of a lagoon, into which some of the bodies fell. The remains from Nataruk are unique, preserved by the particular conditions of the lagoon with no evidence of deliberate burial” (2016, p. 2). Researchers at Nataruk also found:

Pencak Silat is an intangible cultural heritage that allows a community to express its culture and, more importantly, is a vehicle that allows practitioners to manifest the best values passed to them by their teachers for the benefit of all in society. It is practiced in countries in Southeast Asia, including Singapore, Malaysia, and Indonesia. However, not much research has been done on the history and culture of Pencak Silat in Singapore. The project entitled “Preserving Intangible Cultural Heritage: Documenting and Recording the History, Culture and Memory of Malay Martial Arts Groups in Singapore,” led by Dr. Mohamed Effendy from the Department of Southeast Asian Studies, National University of Singapore, and sponsored by the National Heritage Board of Singapore, is therefore a timely one. It aims to safeguard the history and culture of Malay martial groups of Singapore by documenting and recording their past and cultural activities. Thus, the project provides the inspiration and backdrop for this paper, which will describe how Pencak Silat connects communities in Singapore to their historical origins. The paper will also analyze how Pencak Silat has contributed to the social and cultural success of the Singapore Malay community today, and lastly, it will examine to what extent Pencak Silat values can be used to further enhance the development of a community.

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.