I have been advocating for “folklore as a study of everyday life” on that occasion the registration of “Washoku: Traditional Japanese Food Culture” on the Representative List of Intangible Cultural Heritage in 2013. Its registration promoted not only the change of cultural heritage protection system of Japan but also the change of folkloristics to studies of the cultural heritage. This paper examines the impact of the registration with the global politics on the Cultural Heritage Protection Act of Japan, and at the same time the problems and possibilities of ‘folklore as a study of everyday life’, which I advocated against it.‘The studies of everyday life’ is the opposite of a tourist ‘view’ on cultural heritage or a ‘museological desire’ that considers possession and permanent preservation as the best. It is to restore the gaze of folkloristics original on the ‘natural’ living culture in everyday life that exists around us. However, under the current corona situation, since terms such as ‘new daily life’ or ‘new lifestyle’ became political slogans, careful use of them is required. Therefore this paper examined retrospectively the genealogy of the terms. As a result, it was revealed that, in addition to the similarity with the ‘Yokusan(翼賛) Cultural Movement’ during the war in the 1940s, the cultural heritage making and our ‘everyday life’ were inextricably linked.Ordinary life or routinization refers to ‘commoning’ that embraces the everyday culture built up in life as ‘one’s own’, in a counter relationship with the cultural heritage making possessed from outside such as power or capital. This paper assessed as its active practices, the efforts for ‘Sekenisan(世間遺産, common heritage)’ or ‘Life-size heritage’ which are sprouting in various places to real cases that don’t depend on external authority.