Italian Cooking and Its Rituals Get UN Designation as World Heritage 

A waiter carries pizzas at L'antica Pizzeria da Michele as Italian cuisine awaits a crucial UNESCO decision that could recognize it as an Intangible Cultural Heritage of Humanity in Naples, Italy, December 5, 2025. (Reuters)
A waiter carries pizzas at L'antica Pizzeria da Michele as Italian cuisine awaits a crucial UNESCO decision that could recognize it as an Intangible Cultural Heritage of Humanity in Naples, Italy, December 5, 2025. (Reuters)
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Italian Cooking and Its Rituals Get UN Designation as World Heritage 

A waiter carries pizzas at L'antica Pizzeria da Michele as Italian cuisine awaits a crucial UNESCO decision that could recognize it as an Intangible Cultural Heritage of Humanity in Naples, Italy, December 5, 2025. (Reuters)
A waiter carries pizzas at L'antica Pizzeria da Michele as Italian cuisine awaits a crucial UNESCO decision that could recognize it as an Intangible Cultural Heritage of Humanity in Naples, Italy, December 5, 2025. (Reuters)

Italian food is known and loved around the world for its fresh ingredients and palate-pleasing tastes. On Wednesday, the UN's cultural agency gave foodies another reason to celebrate their pizza, pasta and tiramisu by listing Italian cooking as part of the world’s “intangible” cultural heritage.

UNESCO added the rituals surrounding Italian food preparation and consumption to its list of the world’s traditional practices and expressions. It's a designation celebrated alongside the more well-known UNESCO list of world heritage sites, on which Italy is well represented with locations like the Rome's Colosseum and the ancient city of Pompeii.

The citation didn’t mention specific dishes, recipes or regional specialties, but highlighted the cultural importance Italians place on the rituals of cooking and eating: the Sunday family lunch, the tradition of grandmothers teaching grandchildren how to fold tortellini dough just so, even the act of coming together to share a meal.

“Cooking is a gesture of love, a way in which we tell something about ourselves to others and how we take care of others,” said Pier Luigi Petrillo, a member of the Italian UNESCO campaign and professor of comparative law at Rome’s La Sapienza University.

“This tradition of being at the table, of stopping for a while at lunch, a bit longer at dinner, and even longer for big occasions, it’s not very common around the world,” he said.

Premier Giorgia Meloni celebrated the designation, which she said honored Italians and their national identity.

“Because for us Italians, cuisine is not just food or a collection of recipes. It is much more: it is culture, tradition, work, wealth,” she said in a statement.

Many gastronomic cultures get recognition It’s by no means the first time a country’s cuisine has been recognized as a cultural expression: In 2010, UNESCO listed the “gastronomic meal of the French” as part of the world’s intangible heritage, highlighting the French custom of celebrating important moments with food.

Other national cuisines and cultural practices surrounding them have also been added in recent years: the “cider culture” of Spain’s Asturian region, the Ceebu Jen culinary tradition of Senegal, the traditional way of making cheese in Minas Gerais, Brazil.

UNESCO meets every year to consider adding new cultural practices or expressions onto its lists of so-called “intangible heritage.” There are three types: One is a representative list, another is a list of practices that are in “urgent” need of safeguarding and the third is a list of good safeguarding practices.

This year, the committee meeting in New Delhi considered 53 nominations for the representative list, which already had 788 items. Other nominees included the Swiss yodelling, the handloom weaving technique used to make Bangladesh’s Tangail sarees, and Chile’s family circuses.

In its submission, Italy emphasized the “sustainability and biocultural diversity” of its food. Its campaign noted how Italy’s simple cuisine valued seasonality, fresh produce and limiting waste, while its variety highlighted its regional culinary differences and influences from migrants and others.

“For me, Italian cuisine is the best, top of the range. Number one. Nothing comes close,” said Francesco Lenzi, a pasta maker at Rome’s Osteria da Fortunata restaurant, near the Piazza Navona. “There are people who say ‘No, spaghetti comes from China.’ Okay, fine, but here we have turned noodles into a global phenomenon. Today, wherever you go in the world, everyone knows the word spaghetti. Everyone knows pizza.”

Lenzi credited his passion to his grandmother, the “queen of this big house by the sea” in Camogli, a small village on the Ligurian coast where he grew up. “I remember that on Sundays she would make ravioli with a rolling pin.”

“This stayed with me for many years,” he said in the restaurant's kitchen.

Mirella Pozzoli, a tourist visiting Rome’s Pantheon from the Lombardy region in northern Italy, said the mere act of dining together was special to Italians:

“Sitting at the table with family or friends is something that we Italians cherish and care about deeply. It’s a tradition of conviviality that you won’t find anywhere else in the world.”

Italy already well-represented on list Italy already has 13 other cultural items on the UNESCO intangible list, including Sicilian puppet theater, Cremona’s violin craftsmanship and the practice moving of livestock along seasonal migratory routes known as transhumance.

Italy appeared in two previous food-related listings: a 2013 citation for the “Mediterranean diet” that included Italy and half a dozen other countries, and the 2017 recognition of Naples’ pizza makers.

Petrillo, the Italian campaign member, said after 2017, the number of accredited schools to train Neapolitan pizza makers increased by more than 400%.

“After the UNESCO recognition, there were significant economic effects, both on tourism and the sales of products and on education and training,” he said.



WAMY: Saudi Pavilion at Cairo International Book Fair 2026 Reflects Saudi Cultural Leadership

File photo of the Saudi flag/AAWSAT
File photo of the Saudi flag/AAWSAT
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WAMY: Saudi Pavilion at Cairo International Book Fair 2026 Reflects Saudi Cultural Leadership

File photo of the Saudi flag/AAWSAT
File photo of the Saudi flag/AAWSAT

The World Assembly of Muslim Youth (WAMY) praised the Kingdom of Saudi Arabia’s distinguished participation in the 57th Cairo International Book Fair, held in January 2026, affirming that it reflects a balanced civilizational model that combines the authenticity of cultural heritage with a forward-looking vision of knowledge for future generations, SPA reported.

WAMY noted that this participation contributed to strengthening the Kingdom’s standing as an influential cultural force at the regional and international levels.

WAMY also commended the diversity of the content presented, which ranged from the latest scientific and literary publications to a rich cultural program that included seminars and poetry evenings.

These activities enhance cultural dialogue and promote the values of moderation, underscoring the Kingdom’s commitment to supporting the publishing industry, empowering youth through knowledge, and raising awareness.


Fragmentary Sculptures from the Umayyad Palace of Qasr al-Mshatta

Five sculptures from Qasr al-Mshatta are preserved in the Museum of Islamic Art in Berlin, while a sixth sculpture is preserved in the Jordan Archaeological Museum in Amman.
Five sculptures from Qasr al-Mshatta are preserved in the Museum of Islamic Art in Berlin, while a sixth sculpture is preserved in the Jordan Archaeological Museum in Amman.
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Fragmentary Sculptures from the Umayyad Palace of Qasr al-Mshatta

Five sculptures from Qasr al-Mshatta are preserved in the Museum of Islamic Art in Berlin, while a sixth sculpture is preserved in the Jordan Archaeological Museum in Amman.
Five sculptures from Qasr al-Mshatta are preserved in the Museum of Islamic Art in Berlin, while a sixth sculpture is preserved in the Jordan Archaeological Museum in Amman.

by Mahmoud Zibawi

The Jordanian desert contains a series of Umayyad palaces, the largest of which is Qasr al-Mshatta, located in the Jiza District. Western Orientalist scholars first drew attention to this site in the late nineteenth century, and a German mission succeeded in transporting its massive southern facade to Berlin at the beginning of the twentieth century, after Sultan Abdulhamid II presented it as a gift to his ally, Kaiser Wilhelm II of Prussia.

The facade entered the Kaiser Friedrich Museum in 1903 and was later transferred to the Museum of Islamic Art in 1932. This museum is regarded as the oldest and largest institution dedicated exclusively to Islamic art in Europe and North America. The facade of Qasr al-Mshatta occupies the largest portion of this European complex, alongside a small, independent group of damaged sculptures that originally formed part of the palace’s furnishings. This group bears witness to a distinct Umayyad sculptural tradition, whose artistic identity became clearly defined through comparable assemblages discovered in other Umayyad palaces excavated during the 1930s.

The sculptures from Qasr al-Mshatta are displayed on white rectangular plinths in a corner of the gallery dedicated to the palace’s monumental facade at the Museum of Islamic Art in Berlin. At first glance, they resemble fragmented stone blocks positioned at the margins of this facade, which is adorned with limestone relief carvings that have largely preserved their original features. In this corner, one piece stands out for having retained most of its original form: a carved and polished block of limestone depicting a lion crouching on a white base, measuring 72 centimeters in length and 122 centimeters in width.

The lion appears firmly grounded on its folded hind legs atop a thin rectangular base devoid of ornament, with its front legs extended forward. Despite the loss of most of the head and the extremities of the forelegs, the sculptural composition remains clear and legible. The facial features have largely disappeared, making them difficult to reconstruct; however, the posture suggests an upright head pressed close to the chest, encircled by a dense mane composed of compact, parallel locks of hair that extend to include the beard, together forming a collar encircling the oval mass of the chin.

The body is elongated and smooth, with limbs clearly articulated in a manner that approaches naturalistic realism, as evidenced by the precise modeling of the joints. This approach is especially apparent in the treatment of the hind legs and is further emphasized by the pronounced protrusion of the claws marking their extremities. It is worth noting the existence of a small carved fragment originating from Qasr al-Mshatta in which these claws appear in a similar manner. It remains unclear whether this fragment originally belonged to the same sculpture or to a companion piece that formed a paired composition, in keeping with an artistic convention prevalent in the provinces of the Sasanian Empire. Although this empire came to an end with the Islamic conquest of Persia, its cultural legacy remained vibrant and left a profound imprint on Umayyad artistic production; the lion of Qasr al-Mshatta stands as compelling evidence of this cultural synthesis.

Facing this lion are several damaged sculptural fragments, each representing a small portion of a female figure whose original configuration is now difficult to reconstruct. One fragment preserves a head, retaining the wide eye sockets, the lower portion of the nose, and lips closed in a subtle smile. The cheeks are broad, suggesting that this youthful face belonged to a woman crowned by a voluminous mass of thick hair, whose upper surface is approximately twice the area of the face itself. By contrast, two additional fragments reveal a full and fleshy female torso.

A third fragment preserves the thighs of two closely set legs, which share the same robust character. This piece has retained its polished surface and is of medium scale, measuring 70 centimeters in height and 50 centimeters in width, indicating that it belonged to a statue conceived on a near life-size scale. This three-dimensional form preserves fine details of its execution, revealing a thin garment slipping away from the buttocks, with its edge still visible at the upper part of the left thigh. On this thigh appear traces of an inscription carved in Kufic script, running from top to bottom. Unfortunately, specialists have been unable to decipher the text, though one hypothetical reading suggests that it records the name of the woman represented by the statue.

The Jordan Archaeological Museum houses a comparable fragment uncovered during restoration and cleaning campaigns conducted by the Department of Antiquities in 1962 at Qasr al-Mshatta. This piece, likewise executed at near life size, measures 75 centimeters in height and 52 centimeters in width and represents the pelvis and upper portions of the legs. Here, the garment drapes over the right thigh, revealing the left thigh beneath, with sharply defined folds executed in accordance with the classical Greek style. The statue has lost its arms; however, the remaining lower portions indicate hands that once held objects whose identities can no longer be determined.

These sculptures attest to an Umayyad female sculptural ideal, whose formal characteristics first emerged through the study of the murals at an Umayyad desert site known as Qusayr ʿAmra, documented by the Czech scholar Alois Musil in a major two-volume publication issued in 1907. These characteristics were subsequently confirmed in the medium of sculpture through the discovery of similar female figures from an Umayyad palace located at Khirbat al-Mafjar, north of Jericho, during excavations conducted by a mission affiliated with the British Department of Antiquities in the mid-1930s.

This ideal is distinguished by a full, fleshy body inclined toward corpulence, as well as facial features that mirror this physical quality. The type recurs in multiple sculptural variants, and their study reveals the use of diverse hairstyles and ornamental schemes, forming a visual vocabulary that parallels the literary lexicon for which this remarkably productive period is renowned.


Olympic Visitors to Milan Get a Rare Chance to Glimpse Restoration of a Long-Hidden Leonardo Gem

Marina Vece works on restoring the Sala delle Asse, part of the newly created Leonardo da Vinci itineraries inside Milan's Sforza Castle, Italy, Tuesday, Jan. 20, 2026. (AP)
Marina Vece works on restoring the Sala delle Asse, part of the newly created Leonardo da Vinci itineraries inside Milan's Sforza Castle, Italy, Tuesday, Jan. 20, 2026. (AP)
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Olympic Visitors to Milan Get a Rare Chance to Glimpse Restoration of a Long-Hidden Leonardo Gem

Marina Vece works on restoring the Sala delle Asse, part of the newly created Leonardo da Vinci itineraries inside Milan's Sforza Castle, Italy, Tuesday, Jan. 20, 2026. (AP)
Marina Vece works on restoring the Sala delle Asse, part of the newly created Leonardo da Vinci itineraries inside Milan's Sforza Castle, Italy, Tuesday, Jan. 20, 2026. (AP)

In honor of the Milan Cortina Olympics, Milan cultural officials are for a brief time only allowing visitors access to a long-hidden wall and ceiling painting by Leonardo da Vinci while restoration work is underway.

The vast painting of a pergola covered with intertwined flowering branches inside Milan’s Sforza Castle is concealed behind a six-meter (nearly 20-foot) towering scaffolding in the Sala delle Asse. Letters establish that Leonardo started the work, but it's one he left unfinished.

“In 1498, he had to flee because the French arrived in Milan, and after that date it was covered over, hidden,” said Luca Tosi, heritage curator at Milan’s landmark Sforza Castle, which is in the same Sempione Park where the Olympic flame will burn during the Feb. 6-22 Winter Games.

In another sign of Leonardo's impact on Milan, the Olympic cauldron itself is inspired by the Renaissance genius' geometric studies, officials announced this week.

Under the French, the castle became a military barracks and the painting, which covers the ceiling and part of the wall, was covered with plaster. The work was only rediscovered early last century, when restorers removed the plaster and filled in color to match Leonardo’s work.

“As a result, Leonardo scholars no longer recognized them as a true Leonardo, but rather as a repainted Leonardo, somewhat a fake, to use a popular term,” Tosi added.

Visitors will be able to climb up the scaffolding and view the restorers at work during a brief window from Feb. 7-March 14, after which it will be closed to the public again for another 18 months to complete the work.

Restorers are using Japanese rice paper with demineralized water to remove salts that have seeped into the walls, gradually cleaning the surface of the painting.

“The hardest part is that Leonardo’s painting is very delicate, there are some liftings, there are more fragile parts and therefore the work must be done centimeter by centimeter, with the utmost attention and care,” Tosi said.

The painting is a study of leaves and plant species that provides yet more evidence of Leonardo’s infamous scientific inquiry, said Tomasso Sacchi, Milan’s top culture official.

“It’s a thrill to know another Leonardo and to experience this extraordinary dedication to various forms of knowledge by this fundamental figure in our history,” Sacchi said.