Aitys (in Kazakh language), Aitysh (in Kyrgyz) is an improvised competition of two akyns, the form of oral poetry performed in a singing manner, poetic contest of improvisations or a poetic duel of wits. The element is performed to the accompaniment of traditional musical instruments: Kazakh dombra or Kyrgyz komuz. Two akyns compete with each other in improvisation of verses on topical themes in a wit-sparkling manner alternating humour and deep philosophic reflections. During the competition two akyns sitting opposite each other develop a song-like dialogue catching up the opponent’s words and performing in turn their improvisations on the spur of the moment. Songs performed during the aitysh-aitys are improvised on whatever topics which come up depending on the wish of the audience. The winner of the competition is the one considered to have demonstrated the most musical skills, rhythm, originality, resourcefulness, wisdom and wit. The element is very popular among people and is considered as a “folk tribune”. In fact, all regions of the countries have bearers and practitioners who often represent their local communities at the poetic competitions raising up topical and urgent problems of social life and criticizing all kinds of vices. The element is practiced at various events from local festivities to nation-wide events. Aitysh/Aitys presents the art of a dialogue participated not only by the performers but by their listeners as well. It is an essential part of life for the communities of tokmo-akyns and aityskers.

Kyrgyzstan,Kazakhstan 2015

The Mongolian Naadam is inseparably connected to the nomadic civilization of the Mongols who have practiced pastoralism on Central Asia’s vast steppe for centuries. Mongols’ traditional Naadam festival consisting of three manly games is considered as one of major cultural heritage elements which Mongols contributed to the nomadic civilizations. The three types of sports games – archery, horserace and wrestling – are directly linked with lifestyles and living conditions of Mongols and thus become the authentic cultural traditions among nomads. National Naadam is celebrated from July 11 to 13 throughout the country, in soums (counties), aimags (provinces), and the capital, Ulaanbaatar. Naadam represents distinct features of Mongolians’ nomadic culture and traditions, with expression of their unique cultural characteristics and images to become an identity of Mongolian people to the outside world. Thus, Mongolian Naadam has served a key factor to unite the Mongolian people and an important symbol of national solidarity. Mongolian people develop their physical strength, strong will power, patience, space and time related sensitivity and friendly hospitality from the three manly games which provides the cognitive and moral education basis. Main bearers of this cultural heritage are practitioners of the three games. i.e. those who significant part of the Mongolia population. Currently, over 100,000 people practice the traditional wrestling in various clubs and training courses, in addition to 3,000 students studying in several wrestling universities and colleges. Besides, the home schooling is considered one of most effecient forms, as it is the main traditional method to teach and learn the wrestling. Youths who practice wrestling would develop postive personalities such as being friendly, caring to the elderly and modest, besides strong will power, physical strength and courage. The main bearers of horserace appear racehorse trainers and jokey-children. Nowadays, about 400-500 horserace tournaments take place annually and altogether 200,000 horses (some recounted across tournaments) participate in them. About 100,000 racehorse trainers normally train these horses, while over 70,000 children ride and race. Besides, the audience of those tournaments would reach over 300,000 people. The Mongolian traditional home schooling provides extensive knowledge and skills, traditions and customs, culture and art elements of horserace. Compared to other two forms, relatively fewer people (about 10,000) practice and are interested in archery. Similarly, home schooling methods tend to dominate in learning and transmitting archery that family members and relatives become archers a lot. There are hundreds of thousand artisans and craftmen who make various tools and items used in the three manly games through employing meticulous skills and design to make them as collections of various art pieces. For instance, wrestling outfits – hat, boots and shorts, racehorse saddles and jokey’s outfits, and bows and arrows used in archery competitions have specific traditional technology and techniques each. These three sports games make a core blend of traditional arts and sports. Title-singing of horses and wrestlers indicate musical elements embracing songs and melodies. • Wrestling. After the wrestling site has been chosen based on the quality of the grass and the flatness of the site, the wrestling matches begin. Judges in groups of 8, 16, or 32 are divided into two groups which line up at the right and left side of the wrestling site and the wrestlers are divided into two groups at the left and right wings. To present the wrestler to the audience, judges will hold the participant's hat and sing praise songs while the wrestler performs an eagle dance before assuming the position to begin. Wrestling is not only a display of strength and bravery; it is also a competition of skill and technique. The object of the match is to make one’s competitor to fall on the ground with his elbows, knees or any other part of the body touching the ground, at which point he loses. Wrestlers who lose in each round will get eliminated from the tournament. The number of rounds differs from tournament to tournament. There are often 9 rounds at the national festival which takes place on July 11-12 annually and altogether 512 wrestlers wrestle. A half leaves after each round. From the fifth round, winning wrestlers can earn titles starting from hawk, falcon, elephant, garuda /mythical bird/, and lion, to the coveted champion. Wrestlers are divided into two groups or so-called ‘wings’ that the highest ranking wrestlers are listed at the top depending on their titles, such as first grand champions, then champions, lions, garudas, elephants, hawks, falcons etc. • Horserace. Horse-trainers choose potential race horses among horse flocks and train them meticulously, carefully adjusting their daily training and diet. Horse races are grouped in age-specific categories such as stallions, adults, 4-years old, 3-years old, 2-years old and 1-year old which race in different distance categories from 10 km to 30 km. Race horses have their mane and tails trimmed to improve their appearance while their trainers use specially crafted wooden sticks or a brush to remove the sweat from the horse after the race. These sweat-removing tools are often carved and decorated with traditional patterns and images of horses to symbolize their strength. Young riders wear special clothing including the deel and hat. Typically, children aged 6-10 years old jockey racehorses. When registration of the applicant horses is completed, the race administrator rides around the Naadam site three times, while children riding race horses sing ‘Giingoo’ to raise spirits of horses before racing. The winning horse is given the title of ‘Tumnii ekh’ (the mightiest of all), whereas the last horse in the race is given a nickname ‘Buren jargal’ “complete happiness”. The praise song is performed to congratulate winning horses and is called ‘singing titles’. • Archery. This competition is divided into two categories; Khana sur (big bow) and Khasaa sur (small bow). Men shoot from a distance of 75 meters to the target, and women from 65 meters. The target is called ‘zurkhai’, and is made of leather balls neatly lined along the flat ground in two rows. Each archer shoots 40 arrows and the one who shoots the most targets wins.

Mongolia 2010

Worshipping practices of sacred sites in Mongolia have been developed in specific cultural space of nomadic lifestyle in the vast grassland steppe of Central Asia. One of the main characteristics of nomadic culture is its close relationship and harmony with nature and environment. These practices, according to ancient shamanism, are based on belief in the existence of invisible deities of sky, earth, mountains, and all natural surroundings. Furthermore, Mongolians believe that these deities exist on the top of the mountain or any hill between sky and earth and choose these places as sacred sites for the worshipping for and offerings to these deities. They pile up Ovoos (stone mound) in these places and perform worshipping rituals and ceremonies. All participants at the worshipping rituals ask a deity to bring a timely rain, to protect humans and livestock from natural disasters, and to bestow prosperity and blessings on the participants and local people of given areas. In early times, sacred sites were worshipped with shamanic rituals and these wonderful traditions were later enriched with Buddhist teachings and rites. In a sense of respect and symbol and in geographical importance, sacred mountains, hills or the head of rivers in general have become as a cradle (centre) of the natural and cultural areas concerned and create a specific socio-cultural space and a unique cultural heritage landscape. These sacred sites are the symbol of cultural identity and spiritual cohesion of local people concerned and a sacred site for performing worshipping rituals and organizing important social events and ceremonies of given communities. Researchers regard the worshipping practices of sacred sites as multi-functional and multi-content cultural heritage element. The worshipping rituals in Mongolia have originally been conducted by the kin group and later by the local and indigenous people of a specific areas and further by specific representatives of State authorities and interested people at national level. The procedures and ritual order of worship ceremony are usually similar but some differences can be observed in regards to local customs and traditions. In different places, the people who lead worship ceremony are variously called as the owner of Ovoo or head of Ovoo. Those experienced people should be native and respectful people. In rare occasions, if a ritual is conducted in the way of shamanic tradition, a shaman leads this ritual ceremony. If it is a Buddhist ritual, a monk leads a worship ceremony. The key organizer consults with respectful elders, the head of the Buddhist monastery or shaman about the time for conducting ceremony. Timing is determined in accordance with traditional astrology. Once the time is set up, the day of worship is publicly announced. A worship ceremony is often conducted during the summer and/or autumn of the year. In the early morning before sunrise, all participants, in their best dresses, carrying offering food and items, start to head towards the Ovoo together with their young children. Bringing young children to the worship ceremony allows the youngsters to learn the customs and traditions of the community. Before starting the worship ceremony, varied coloured ceremonial scarves are tied to the main wood that is placed in an Ovoo and a hand-made figure of the deity is placed on white cotton in front of the Ovoo. Offering food and items are also placed in front of the Ovoo. Honourable guests, usually elders, sit in the north west direction of the Ovoo. If the State worship ceremony is performed, a state official opens the ceremony by reading an official decree issued for particular worship ceremony. Buddhist monks sit in the north east direction of the Ovoo. There should be more than three monks. Monks should possess knowledge of how to recite (sutra) offering texts with the use of various musical instruments. Sometimes the elders recite offering texts. Offerings including dairy products or cooked meats are placed in the east of the Ovoo. Various aromatic substances such as juniper’s needle, wormwood and wild thyme are burned as a sanctification of the sacred site. The procedure of the ritual ceremony starts with invoking deities and nymphs to come to the offering site then followed by presenting various offerings to them. After making offerings, participants of the ceremony make requests to deities and nymphs to grant richness in livestock and bestow success and prosperity on them. Monks chant sutras dedicated to this mountain and Ovoo. Meanwhile, an arrow called as bringer of auspiciousness is shot towards the sky and mark out any livestock animal as being consecrated to a divinity. Following the ceremony, a festival of horse racing, wrestling and archery competition as well as singing and dancing take place immediately. This tradition is highly considered as one of unique and humane intangible cultural heritage of Mongolia. - Locals participate at sacred site worship ceremony on a voluntarily basis. The local elders personally teach younger people how to attend and behave at the worship ceremony. A sacred site worship ceremony brings all community members together and builds a sense of community and solidarity. - The worshipping natural environment creates more awareness among the people about interdependence between human beings and the environment and creates more respect for the nature. This is one of the best environmental protection methods that has been preserved by the Mongols since ancient time. - The ritual procession is based on Mongolian folk beliefs, literature, poetry, song, dance, rituals, festive events and as well as handicrafts. Thus, the sacred site worship ceremony preserves those ICH elements through time. In sum, it is clear that worshipping practices of sacred sites have immeasurable value both in transmission of ICH and as a source of public education, identity and pride. At the practical level, these practices play an important role in maintaining ecological balance and the preservation and protection of biological and cultural diversity. This heritage significantly contributes to the protection of our natural environment and wildlife as sacred and pristine.

Mongolia 2017

Askiya (in Arabic – “azkiya”, literally means “witty”, “resourceful”) is an original genre of folk-spectacular art, and oral folk creativity, which evolved and became widespread in the Ferghana Valley and Tashkent region. As a result of continuous evolution it achieved the level of art. Askiya is an original eloquence and witticism contest organized between two or more people around particular topic or theme (which is called by askiya performers as payrov). In so doing, askiya performers use simple words in different meanings and for different purposes. They joke open-heartedly and in a friendly manner, laugh at some unusual situations and flaws observed or run across in the daily life of their contemporaries. Not to offend his rival the performer (askiyachi or askiyaboz) has to use carefully and skillfully each word and phrase during askiya. At present more than thirty forms of askiya are known. These include payrov, qofiya, radif, bakhribayt, tutal, okhshatdim, afsona, rabbiya, safsata, chiston, laqab, gulmisiz, bulasizmi, shirinkor and terma. Although, each of the above-mentioned forms conform to common requirements peculiar to askiya art genre, still each has its own distinguishing features.

Uzbekistan 2014

Although better known worldwide as a type of martial arts, Pencak Silat is actually an Indonesian tradition that has been transmitted over many generations. In addition to its sporting aspect, the Pencak Silat tradition also encompasses the aspects of mental-spiritual, self-defense, and art. The term Pencak Silat is formed from two words, which are pencak and silat. The term "pencak" is better known in Java, while the term "silat" or "silek" is better known in West Sumatra, to describe a group of martial arts which have many similarities. In addition to using local terms, each region has their own move, style, accompaniment music, and unique supporting equipment. The moves and styles in Pencak Silat are strongly influenced by various elements of art. These moves and styles are a unity of body movement (wiraga), movement feeling (wirasa), and movement fit to the accompaniment music (wirama). The supporting equipment for Pencak Silat includes costumes, music instruments, and traditional weapons. Pencak Silat practitioners are taught to maintain their relationship with God, human beings, and nature. These practitioners are also trained in various techniques to deal with attacks or other dangerous situations based on principles to protect him or herself as well as others, avoid harming the offender, and build comradeships. Pencak Silat is often performed during various ritual ceremonies and celebrations. Men and women of all ages, as well as the disabled, can all practice Pencak Silat. They usually will learn in Pencak Silat schools or academic schools from kindergarten to college.

Indonesia 2019

Sanjyra is the oral listing of ancestors on the straight male-line. It was compulsory for everyone to know his ancestors as the Kyrgyz identified themselves through a link with clan and tribe. Sanjyra provided answers to the questions such as: “Who are you?”, “Who were your father, grandfather?”, “From which family are you?”. That is why there is a saying: “Those who do not now their ancestors will become slaves”. The Kyrgyz genealogy consists of three large groups: right wing (on), left wing (sol) and the ichkilik (inner) group. Similar to many genealogies of other nations, it represents a sprawling crown of a tree (tree of life). Intertribal hierarchy was built on the male-line by giving the male names to the titles of tribal clans.

Suri Jagek, literally translated to ‘observing the Sun’ is the traditional Kalasha meteorological and astronomical knowledge system and practice based on the observation of the Sun, Moon, Stars and Shadows with respect to the local topography. The practice of Suri Jagek demonstrates the relationship of the Kalasha people with their surroundings and the capacity of their immediate geographical context to sustain their way of life. Suri Jagek is a knowledge system which connects a long history of “events” to topographical locations. The system is a complex structure of empirically observed accumulated knowledge and is repeatedly referenced to allow the Kalasha people to predict the appropriate time for the sowing of seed, animal husbandry and natural calamities. It is also used to govern the Kalasha calendar by determining dates of important social events, festivals, feasts and religious ceremonies. It draws greatly from the rich cultural heritage and social practices of the people, therefore functioning in the capacity of a repository of the history of the people and the region at large. Visual cues existing within the periphery of the topography are used to mark the specific positions of the rising and setting Sun, and hence the collective markings are used to record the positions of the Sun throughout the year. Observatories called ‘Suri Jagaekein’, are chosen in each village to observe the rising Sun, and a separate location is assigned to observe its setting. The specific positions on which the sun casts its shadows are also marked in some people’s houses on walls or poles etc. Individual localities have their own specific knowledge, generated using the common processes of marking the positions of the Sun. Qazis, who are authorities on matters pertaining to religion, history and indigenous models of conflict resolution, farmers, some shepherds and a few village elders are the knowledge bearers of Suri Jagek and the observations at the Suri Jagaekein made by various community members are shared in communal gatherings. A general consensus is reached in a Jirga (communal forum); however, presently this is only practiced in the Rukmu valley on the 16th of December. Knowledge related to the constellations of stars, meanings of various types of rainbows and the study of clouds as well as shadows are all in the wider ambit of Suri Jagaek. The Libra constellation known as Tarazu is considered particularly important during the Spring period coinciding with the month of Amaal Mastruk. When the constellation is observed in its clarity during the month, it is indicative of the ground softening the next morning; a time considered vital for the planting of crops.

Pakistan 2018

The Saman dance is cultural heritage of the Gayo people traceable to the 13th century, developed later by Syeh Saman incorporating religious messages. Saman is performed by boys and young men, always in odd numbers, sitting on their heels or kneeling in tight rows. The players wear black costumes embroidered with colourful Gayo motifs, symbolizing nature and noble values. The trainer or leader, called penangkat sits in the middle of the line and leads singing of verses containing messages about tradition, development, religion, advice, sarcasm, humor and even romance. Players clap their hands, slap their chests, thighs and the ground, click their fingers, sway and twist their bodies and heads forward and backward, left and right, synchronizing with the rhythm, sometimes slow, sometimes fast and energetic, in unison or with alternate dancers making opposite moves. Saman movements symbolize nature, the environment, and daily lives of Gayo people. Villages invite each other for Saman competitions to build friendly relationships. Saman is performed to celebrate national and religious holidays, and is a game among village children, who learn it informally. The frequency of Saman performances and transmission are decreasing, despite community and government efforts. Therefore safeguarding is urgently needed. A Saman performance consists of 7 parts, called: Rengum, Salam, Dering, Uluni Lagu, Lagu, Anak ni Lagu, and Lagu Penutup (closing song). According to other sources, there are 9 parts: Keketar (introduction), Rengum, Salam, Gerakan Tari, Anak ni Lagu, Saur, Syair, Guncang and Penutup, or only 4 parts.

Indonesia 2011

Acupuncture and moxibustion of TCM(traditional Chinese medicine) is a traditional knowledge and practice for regulating the body’s balance and maintaining health. It is based on the holistic concept of the ‘unity between man and nature’. Under the guidance of the theories of the channels and acupuncture points, its practice involves the insertion of needles into points or the burning of moxa to warm the superficial part of the body. The holistic concept of the ‘unity between man and nature’ views the living individual as a component part of the universe, and explains life activities with the theory of yin and yang. It holds that the occurrence of disease is due to either an imbalance of yin and yang within the body, or an imbalance of yin and yang between the human body and universe. The theories of acupuncture and moxibustion hold that the human body is a small universe, each part of which is connected by channels. Through long-term practice, points on the channels have been discovered, gradually developing into a systematized theory, of which the 12 channels correspond to the 12 months, and 365 acupuncture points to the 365 days of the year. Palpation on the three portions of the body (upper, middle and lower) and three needling depths (superficial, moderate and deep) are associated respectively with heaven, man and earth. The principle of selecting points on the lower body for diseases in the upper, or of selecting points on the right for diseases on the left reflects clearly this TCM holistic view of seeing the human body as an integral whole. The practice of acupuncture and moxibustion includes two treatment modalities: acupuncture and moxibustion. In acupuncture, needles are properly selected according to the individual conditions and used to puncture and stimulate the chosen points to dredge the channels with “lifting”, “thrusting”, “twirling” and “rotating” methods, or with comprehensive needling techniques, for both prevention and treatment of disease. Nine needles of different shapes and dozens of different needling techniques were recorded in Zhen Jing (Classic of Acupuncture, 针经) in the 2nd to 3rd century B.C. Needles were mainly made of special stones, or metals (such as bronze, iron, gold and silver). Modern needles are mostly made of stainless steel. Moxibustion is usually divided into direct and indirect moxibustion, in which either moxa cones are placed directly on points or moxa sticks are held and kept at some distance from the body surface to warm the points so as to adjust the yin and yang of the body and restore balance. Moxa cones and sticks are made of moxa wool processed from moxa leaves which have been dried up and ground into wool. They are inflammable with an even warmth and burn for a long period of time. Artemisiae, the raw material of moxa, is an aromatic plant. It grows widely in China, and has been extensively used in moxibustion because since ancient times the Chinese have believed that it can dispel pathogenic factors. Acupuncture and moxibustion has been re-created in response to its environment and interactions with nature and history. Therefore, characteristics of regional, group or individual schools have been formed. The “three-step needling techniques” improved upon by Cheng Xinnong (1921-) and the “three-free-flow needling techniques” summarized by He Puren (1926-) have brought a far-reaching influence on promotion of the continuing existence of this tradition. A great deal of common sayings, such as “Hegu (LI4) is used for diseases of the face and mouth, Weizhong (BL40) for the back and lumbus” and "without knowledge of the channels, mistakes when needling are inevitable”, objectively explains that acupuncture and moxibustion manifests itself in the culture integrated highly by knowledge coupled with practice. Therefore, to be an identified tradition bearer demands long-term accumulation of knowledge and practical experience. Acupuncture and moxibustion has been transmitted through teaching by personal examples as well as verbal instruction in inherited lineages formed by master-disciple relations or members of a clan. These tradition bearers are identified by their reverence for Huang Di and Fu Xi (two founders of acupuncture and moxibustion). The bronze figure of acupuncture points cast in 1026 (Song Dynasty), Zhen Jiu Jia Yi Jing (Systematic Classic of Acupuncture and Moxibustion, 针灸甲乙经) compiled in 259, Zhen Jiu Da Cheng (The Great Compendium of Acupuncture and Moxibustion, 针灸大成) written in 1601 and other works, are a testimony to the inheritance and development of this tradition, which have served as important reference materials in the study of acupuncture and moxibustion, and have been playing a significant role in their viability and re-creation. Among the Chinese, there are sayings such as “one needle and a bundle of herbs keeps you healthy into your old age” and “hanging moxa leaves in front of your house gate on the 5th day of the 5th lunar month keeps the doctor away all year round”. This shows in all aspects that acupuncture and moxibustion has produced a great impact on people’s lives and reflects its relevant visibility and awareness. Acupuncture and moxibustion, an embodiment of the wisdom of the Chinese nation and a reflection of the uniqueness of Chinese culture, has been playing an important role in promoting people’s healthcare with its steady rate of development and systematized theories inherited in history.

China 2010

Kyrgyz epics are divided into two groups such as big and small epics. The epic trilogy of Manas. Semetei and Seitek belong to the big epic group. All the rest belong to small epics. There about 30 epics and epic poems in the second group. This group is very diverse in terms of topics, genres, plots and music. Depending on the core idea and plot, small epics can be subdivided into following subgroups: 1.\tHeroic epics describe the struggle of a hero against foreign and local enemies. They include but not limited to such epics as Kurmanbek, Jangyl Myrza, Janysh-Baiysh, Er Tabyldy, Seiitbek, Shyrdakbek, Er Soltonoi and others; 2.\tMythological epic describe a hero’s struggle with mythical creatures and natural forces. E.g. Kojojash, Er Töshtük, Joodarbeshim and others; 3.\tSocial and everyday-life-related epic describe complex social relations and people’s perceptions of just social structure. E.g. Kedeikan, Mendirman and others; 4.\tLyrical and romantic epics describe (often tragic) love relations. For example, Oljobai and Kishimjan, Sarinji-Bököi, Kulmyrza and Aksatkyn, Ak Möör and others). Singers and storytellers called akyn accompany their recitations of small epics with a musical instrument.

The traditional turkmen carpets and carpet products are the hand-woven woollen textile goods of ornamental art with quadrangular shape in different sizes with dense texture ornamented with characteristic colored patterns pertaining each separately to one of five main turkmen tribes (tekke, yomut, ersary, saryk and salor). Their designs form patterns from clear linear geometric ornaments (dots, lines and figures). Compositional decision of the turkmen carpets has characteristic features: the central field with major patterns ("gels") in octagonal forms is limited with the borders, patterns which differ from that of the central field. The alternation of recurrence of designs represented with combination of the belt and centric ornamental compositions. Reality surrounding a carpet weaver (local flora, fauna and environment) has been reflected in a combination of the threads, pictures and colours creating carpet designs. The turkmen carpets are created on horizontal or vertical looms mainly using different coloured wool threads. Weavers use both types of knotting; double knots with double weft or one-and-a half knot with double weft. Carpets serve both as a floor covering and a wall decoration functions and substitute furniture to satisfy everyday aesthetic needs of turkmen people. There are also special carpets woven for the birth of a child, for wedding ceremonies, for prayers and for mourning rituals. Carpet products such as chuvals (sacks), khorjuns (saddle-bags), torbas (bags) are destined for clothing, transportation of various household paraphernalia and used for decorations of camels, horses, nomad tents, wedding processions etc.

Turkmenistan 2019

The predominant form of cultural expression among the Kyrgyz nomads is the narration of epics. The art of the Akyns, the Kyrgyz epic tellers, combines singing, improvisation and musical composition. The epics are performed at religious and private festivities, seasonal ceremonies and national holidays and have survived over the centuries by oral transmission. The value of the Kyrgyz epics lies largely in their dramatic plots and philosophical underpinnings. They represent an oral encyclopedia of Kyrgyz social values, cultural knowledge and history. The pre-eminent Kyrgyz epic is the 1000-year-old Manas trilogy, which is noteworthy not only for its great length (sixteen times longer than Homer’s Iliad and Odyssey), but also for its rich content. Blending fact and legend, the Manas immortalizes important events in Kyrgyz’s history since the ninth century. The Kyrgyzs have also preserved over forty “smaller” epics. While the Manas is a solo narration, these shorter works are generally performed to the accompaniment of the komuz, the three-stringed Kyrgyz lute. Each epic possesses a distinctive theme, melody and narrative style. Akyns were once highly respected figures who toured from region to region and frequently participated in storytelling contests. They were appreciated for their proficiency in narration, expressive gestures, intonation and lively facial expressions, so well suited to the epics’ emotionally charged content.

Kyrgyzstan 2008