Annually, from 13 to 15 April, the people of Thailand, Myanmar, Laos, and Cambodia celebrate their traditional New Year—Paveni Pi Mai Muang or the Songkran Festival, which is also known as the Water Splashing Festival. According to Northern Thai or Lanna culture, Songkran is traditionally celebrated during the seventh lunar month of the Lanna calendar. Establishing April as the first month of the year coincides with the movement of the sun through the zodiac, a pattern that reflects the changing seasons and accords with the natural rhythm of nature and the universe. This time of year provides an opportunity for family members to gather and make merit through traditional rituals, such as washing Buddha images and other water blessing ceremonies. Each day of the New Year festival serves a particular purpose as outlined in this article.

Kanklės is certainly one of the most important symbols of the Lithuanian cultural identity as it had an important and symbolic role during the periods of national revival and the independence movements. The instrument itself and the tradition of playing on the kanklės underwent changes, transformations, experienced a revival, and in some sense even a “renewal.” \n\nIn the twentieth century, playing the kanklės moved from the country to the towns. It used to be exclusively a men’s tradition. Now this tradition has been taken over by women, and solo playing has been replaced by an ensemble playing. Playing on the traditional five to twelve-string kanklės does not require any special preparation. The instrument is easily keyed and portable. Even a beginner can play on it. Traditionally, teaching to play on the kanklės took place in families and communities. There are still players who took over the tradition from fathers or old musicians in villages. Nowadays, most of the performers acquire their playing skills in folk groups or music schools or during informal education activities.

Vietnam is a country with a coastline stretching over 3,260 km. It is perhaps no surprise, then, that the country has seen versatile maritime cultures flourish. Fisheries, marine product processing, fish sauce production, shipbuilding (including fishing net manufacturing), and maritime freight services, among others, are major sources of employment in Vietnam, while the abundance of fishing grounds in the seas all around the country has resulted in fishing villages as well as coastal cities and provinces springing up in their vicinity.

The current topic of this conference is not very well studied in the Philippines. The word –shamanism- is regarded as an arbitrary umbrella-catch-all term for lack of something better because what it refers to in the Philippines is a far ranging set of practices, belief and value systems that are very specific. It is with some trepidation that these sets of practices, beliefs and value systems may not at all fit into the north-Asian concept of Shamanism, especially with reference to the structure and social organization. The latest local term used is –pagdidiwata – referring to the rituals invoking spiritual beings (diwata). The other terms used\nare bunung, baki, pagaanito, alisig, and many others depending on the culture of the some 80 different major ethno-linguistic groups in the country. Common to all is the belief in the existence of a spirit world to which the world of people should relate, through the medium of ritual specialists. There are differences, however, in the structure and social organization in the social behavior related to ethnic practice.

Many non-governmental organizations (NGOs) concern themselves with biological conservation but fewer explore the need for conservation of intangible cultural heritage (ICH). Pacific Blue Foundation focuses both on biological and cultural conservation, primarily in Fiji, and recognizes fundamental linkages between the two. For example, traditional marine resource governance at the community level often created “tabu” (pronounced tamboo) on their reefs that restricted or prohibited fishing. Modern ecologists who propose marine protected areas (MPAs) recognize Fijian cultural tradition as knowledge the ancestors understood to be healthy for the ecosystem. Pacific Blue Foundation (PBF) has sought to learn the stories of ancestral tabu areas to assist creation of new MPAs. One of the most iconic elements of Fijian ICH is their more than 3,000 years of construction, and navigating double-hulled sailing canoes. Here we briefly explore the role these traditional sailing canoes had in the human migration into Oceania, and the effort PBF has made in the past 15 years to revitalize the construction of these canoes and to envision their role in providing sustainable livelihoods in the future.

In June 2012, Samoa celebrated its fiftieth year of independence. It was the first Pacific island country to gain independence, and the Polynesians living in this small group of islands have been bequeathed with a rich and distinguished cultural heritage.

Samoa is a country of great natural beauty with a rich and distinguished cultural heritage. Living in isolation from the rest of the world in the vast Pacific Ocean, Sāmoans have developed a body of traditional ecological knowledge and a wide range of artisanal skills enabling them to create all they need to live in comfort and safety. The wellbeing of the extended family and an intricate network of kinship ties form a complex system of traditional governance and social organisation in one of the few remaining chiefdom cultures of the modern world. The mainstay of this culture and the profusion of expressions emanating from it is the natural environment. Sāmoans had a kinship relationship with the contingent world, living in harmony with the natural resources that provided for their wellbeing.\n\nFilled with a spirit of inquiry, sogāsogā, early settlers in the island archipelago adapted the knowledge they brought with them with succeeding generations refining and building on that knowledge with new and innovative uses. The knowledge and skills of the tufuga or expert artisan, can be seen in fale Samoa, a resilient style of architecture perfectly suited to the climate; in alia, swift double-hulled ocean voyaging canoes capable of sailing the vast ocean using stars, waves, clouds, currents, and birds for navigation; in tanoa, functional and aesthetic wooden bowls used in rituals; in ingenious and versatile ʻafa (coconut sennit), a versatile and strong cord used in myriad cultural products including houses and boats; in tatau (tattoo), that adorns both men and women; and, in lālaga, finely woven pandanus leaf mats created to strengthen social cohesion.\n\nRural women in Samoa are highly skilled weavers, and the finest of mats are known as ‘ie sae. These precious heirlooms take many months and even decades to make and are reserved for important milestones in the life of a person: birth, marriage, the bestowal of a chief’s title, and death. They are presented in connection with the building of traditional houses and churches. Old mats associated with important historical events are so highly valued that they are given names. An example of this is Le Ageagea o Tūmua, presented by the village of Lufilufi to the Prime Minister of New Zealand after she apologized to the people of Samoa in 2002 for catastrophic mistakes made during the early administration of Samoa as a British colony. The name ‘ie sae is derived from the ingenious process of splitting the pandanus leaves lengthwise. There are several varieties of pandanus cultivated by the weavers themselves, often with the help of men in their households and children in the family. The variety used to weave ‘ie sae is known as lauʻie.\n\nBecause of its importance to Samoan culture, the Government of Samoa established a Fine Mat and Siapo program in 2003 with the twofold aim of increasing the making of fine mats and siapo or bark cloth art throughout the country and standardizing dimensions and quality. Since then, ʻie sae and siapo have been paraded annually in a ceremony coinciding with the National Day for Women.\n\nThe ‘ie sae is arguably the single most important cultural product created by women in Samoa. It is cultural currency ritually exchanged to meet social obligations, strengthening kinship ties, and thereby contributing to social cohesion in Samoan society. Of all the accolades designating the importance of the ʻie sae, perhaps the most intriguing is that it send shivers of delight to Samoa’s aristocracy: o le ʻie sae, o le maniti a tamāliʻi.\n\nPhoto : A child watches and learns as her mother weaves a fine mat ⓒ Steven Percival

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.