As Ambeth Ocampo poignantly states, "The past is not dead; it is not even past." In an era where globalization threatens to homogenize distinct cultural identities, the challenge of preserving the rich tapestry of Filipino cultural heritage becomes paramount. This article investigates the dynamic continuum of Filipino cultural identity, shaped by historical influences and contemporary global interactions. It employs theories of cultural hybridity, transnationalism, and identity to examine the interplay between tradition and modernity, revealing how Filipino culture navigates this complex landscape. Through a detailed analysis of traditional practices, modern adaptations, and the impacts of globalization and the COVID-19 pandemic, the study highlights the resilience and adaptability of Filipino cultural expressions. It further explores intergenerational perspectives on cultural preservation, the role of the diaspora in cultural exchange, and the emergence of new cultural forms in urban settings. By evaluating ongoing efforts to celebrate and preserve Filipino heritage, this paper emphasizes the necessity of recognizing both historical roots and contemporary realities. Ultimately, it issues a call to action for a collective commitment to the celebration and preservation of Filipino cultural heritage, underscoring its vital role in fostering identity and community in an increasingly interconnected world.

The traditional societies evolved locally with the realms of time in their calendars while modern Gregorian based on the solar movement and some others use lunar or the combination with solar. Unveiling some information from the old manuscripts to gain the realm of traditional Batak people since the ancient times in settlements surrounding the tropical Lake Toba, North Sumatera, Indonesia, revival of cosmos is delivered. Uniquely the ancient Batak count days in a month by observing lunar phase and the period of year is by looking the observable Constellation of Orion & Scorpius within the new phase of the moon. Thus there are years with 12 months and some leap years with 13 months, and we propose to categorize the calendar to be lunar-star, relative to other widely analyzed calendars. In the realization of the use of the cosmogram, we cross the period of the leap year to the examination of contemporary data on agriculture event, i.e.: crop failure, as well as some profiles on weather. The revival of the Batak Calendar opens further interesting conjectures based on the rich cultural and astronomical knowledge embedded in tradition with deep connection between celestial observations and timekeeping.

Two Iron Age settlements, Tuzusai and Taldy Bulak 2 (ca. 500 BCE to 1 CE), located in Southeastern Kazakhstan on the Talgar alluvial fan north of the Tian Shan range, have yielded a small collection of bone, antler/horn, bronze, and stone artifacts with affinity to nomadic art of the first millennium BCE. Both settlements date within the period of late Saka culture. Two pieces have decorative ornamentations with zoomorphic imagery: a small carved fragment of a with carved images of a wing and an ear and a perforated bone disk with the carving of three birds’ heads. The other artifacts include objects associated with Saka weaponry or nomadic economy such as the two antler/horn psalia (cheek pieces) and a bronze amulet. A carnelian bead will also be described as an imported object. These special finds are found on the occupation floors of mud brick houses and pit houses of settlements, not in grave or burial contexts. The objects are placed in stratigraphic sequence in the settlement sites. Then the method for placing these objects within the chronological framework of “animal-style art” is through comparisons with similar objects found throughout Eurasia—a method used in Soviet and Post-Soviet archaeology. The results show that functional and stylistic elements of the six objects indicate that the Talgar settlements were part of a larger world-system of trade and communication along the early Silk Route(s).

The current paper explores the potential interlink between names of individuals in a society and its collective social consciousness, particularly with reference to the pervasive occurrence of the ‘mathematical names’ in the current Hindu society in the Indian subcontinent and beyond. Initially, an attempt is made to put things into mathematical perspective by drawing a quick sketch of some of the stellar achievements of the Indian mathematicians. Under the six broad categories of geometry, trigonometry, numeration, arithmetic, algebra, and mathematics in the Vedic tradition, a concise simple description of these subdivisions is presented, underlining the names of the concepts and terms, sometimes by producing the textual references. Then, upon identification of such mathematical terms, an attempt is made to juxtapose these with the names current in the Indian Hindu society. By employing an extensive dataset of university student names in India and the directories of Facebook and LinkedIn, we produce both qualitative and quantitative evidence of the presence of such names in the Indian subcontinent. Evidently, these names reflect the impressions of the tremendously rich mathematical heritage left by the Hindu stalwart mathematicians. This hypothesis has also been examined by taking surveys of people bearing these mathematical names, as well as by documenting the ‘conscious procedures’ that go behind the naming of a Hindu Indian child. In trying to investigate if such a phenomenon is unique to the Indian tradition, a stark contrast with the ‘names in mathematics’ as prevalent in the European mathematical traditions is presented, as cultural roots of mathematics are explored. Further, we ascribe the presence of these names as the extant remains of the colossal impact of multifarious mathematical traditions existing in India. Interestingly, the present research also brings to the fore, certain unseen facets of the Indian Hindu society as regards the education of mathematics to women – through an indirect exploration of their names. We also show that the pervasive occurrence of these names is not merely the result of semantic chance events, but denotes the richness of the Indian mathematical legacy. Next, we also present cross-cultural comparisons to show the uniqueness of Indian mathematical and scientific traditions that led to the pervasiveness of ‘mathematical names’ in India. Finally, an attempt is made to clarify some subtle points on the associations between mathematics and religion in India and other cultures of the world. It is sincerely hoped that the present study may shed light on the cultural roots of mathematics and may furnish a new dimension in the study of mathematics, culture and civilizations across the world.