In 2018, UNESCO also commissioned a survey (SAU-ICH Survey) on ICH in African universities. Conducted for over two months, the survey found that only one academic programme solely focused on ICH was offered in an African country (Zambia since 2019) while multiple programmes related to ICH were available across the region. The survey etched out the necessity for national and international cooperation in the agenda of bringing ICH in higher education, with most of its recommendations anchored on the long-term benefits of having a network with an online platform to further promote and build capacity around the safeguarding of ICH in Africa. Dr. Jacob Mapara, Acting Director, Institute of Lifelong Learning and Development Studies, Chinhoyi University of Technology shares the networking experience with higher education institutions in Southern Africa. \n\nJACOB MAPARA is currently the Acting Director of the Institute of Lifelong Learning and Development Studies of Chinhoyi University of Technology in Zimbabwe, where he is the Chairperson of the Centre for Indigenous Knowledge and Living Heritage. At present, Professor Mapara is leading the “Inventorying oral traditions, expressions, local knowledge, and practices of the Korekore of Hurungwe district in Zimbabwe” project.

In Fiji, a boat is a central cultural element for the indigenous and local people. The traditional boat building skills and practices need to be attended in the light of safeguarding intangible cultural heritage. The situation of the significant reduction of the boatbuilding community not only poses a threat to the boatbuilding community but also to the marine environment as well. By revitalizing the traditional boat building skills and community, the Pacific Blue Foundation hopes to solve environmental sustainability and marine pollution in Fiji while promoting knowledge of intangible cultural heritage.

I am Alina Tamrakar. I am an architect currently working in documentation and restoration of heritage structures affected by the massive earthquake of 2015. I belong to Newa community who are the indigenous people of Kathmandu valley. Kathmandu is the capital of Nepal. Born and raised in a typical Newa family who has always put rituals and tradition in the first place, I was always very connected to the cultural heritage of Kathmandu. As I grew up being part of the festivals and rituals, there were always numbers of questions running inside: why do we celebrate these festivals, what is the story behind it, who initiated the traditions and so on. After the devastating earthquake took down so many monuments, some of which carried centuries-old history, it gave me time to reflect on the rich knowledge and skills that our ancestors held and handed it down to our generation. It also explained how tangible and intangible heritage are interlinked with each other. Also, a realization that there is still so much to learn from our heritage and to pass on to the next generation.\nAmong the Newa community, Tamrakars are one of such communities, who follow Buddhism. Gunla is one of many festivals celebrated in Kathmandu valley. It is the tenth month in Nepal Sambat lunar calendar, in which devotees from all around Kathmandu valley visit Swayambhu Stupa that is also one of UNESCO’s World Heritage Sites. The festival of Gunla last for one whole month. In addition to this, devotees also take a visit to different Buddhist courtyards called Baha-bahi and other stupas and chaityas. The devotees in the process recite Holy Scriptures and play devotional gunla music. Music groups from different communities take part in the procession. Like other numerous communities, Tamrakar community also has the musical group named “Tamrakar Gunla Baajan Khala” who have been taking part in playing gunla music and reciting Holy Scriptures from time immemorial. The procession starts from a traditional courtyard called “Piganani” in Maru, near Kathmandu Durbar Square. Piganani is the centre point of the location where Tamrakars initially settled in Kathmandu. Every day for the month of gunla, the community of around 20- 25 (on Saturdays and holidays the number increased to around 50 attendees) start the procession from Piganani at 5:30 am and visit the Swayambhu stupa and come back to Piganani and end the tour at around 8:00 am. On holidays, the team takes a longer route covering other major Buddhist monasteries, chaityas and stupas on the way. During the procession, the devotees and practitioners cover a distance of 6 kilometres.\nUntil three years back, I used to take part in the procession just as an audience listening to people reciting the scriptures and watching the team of young members playing the drums and cymbals to play devotional gunla music. Three years back, I enrolled as one of the practitioners and started taking part in the procession. I came to know that earlier, women were not allowed to play musical instruments in the gunla procession, but only take part as devotees. However, as time passed on, the society opened the doors for women as well. In today’s time, there are a huge number of women practitioners who have taken the initiative to be a part of the team.\nThe tradition of playing gunla music, according to local experts is thousands of years old practice. As much as this musical tour is interesting, it is equally full of knowledge regarding our culture and tradition. Such practices of cultural heritage are not only a matter of pride that an individual or the whole nation takes in but also a major affirmation that such huge collection of knowledge, skill and accomplishment that our ancestors have developed are being transferred to the next generation. Apart from carrying on the tradition, it is also very necessary that we understand the depth of each of these practices in order to keep the tradition alive in the long run. It is equally necessary that we know where our roots lie while we soar up to reach the sky. This is only possible when youths take the initiative to participate in these practices and talk about the “why”, “what” and “how” while they do so.\nDuring Gunla procession different traditional musical instruments are played. “Dhā” and “Nayo khin:” are drums played on one side by bare palm and with a wooden stick on the other are the main musical instruments played during the procession. The small cymbals called “tā” give the beat to the drums and big cymbals and trumpets are played along. For the first time, starting this year, flutes have also been added to the band. The music performance begins with “Dyo lhayegu”, which is a small introductory piece played in order to invoke the “Nāsa dya”, a deity of performing arts. There are separate pieces especially played depending upon the time and place in the procession. For example, the piece played while revolving a chaitya or stupa is different from a one played while beginning the procession.\nThe practice session for each year, begin one or two months prior to gunla month. Anyone who is capable of learning to play the instruments is eligible to participate. The members of Tamrakar community enrol their younger ones once they are ready to take part, while people from other communities are also welcomed to participate in learning and later take part in the procession. The practice sessions take place each evening in the courtyard of Piganani where a guru, a teacher takes a lead in taking music classes. In addition to a regular teacher, the elders in the Tamrakar Gunla Baajan community also offer their presence as well as their knowledge so that the learners get all the support they need. The sessions are one of such encouraging steps that the elder generation in the Tamrakar Gunla Baajan Khala take that make sure that the centuries-old tradition of playing gunla music is safely being transferred to the next generation.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nLime cutting ritual.\nLime cutting, a healing ritual practice, is performed if the disease is not manageable only by medicine. Lime is considered as a sacred item that had been originated in heaven and gifted by divine beings to humans to be used in healing rituals. This rituals claims the expelling the evil-eye or evil-word or any other evil force that can cause health problems. Lime cutting is a commonly practiced healing ritual that is prescribed for the health problems caused by demonic forces too.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nReciting medicine.\nReciting a mantra intended for a specific disease before giving medicines to a patient is famed among indigenous practitioners curing chronic diseases that are under influence of demonic forces. Practitioners are capable of selecting specific ritual and mantras according to the patient's condition by going trough the horoscope. Also this kind of practice symbolizes the holistic approach of indigenous medicine that accepts the cosmic aspect of healing and curing diseases.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nAuspicious uprooting of medicine.\nIndigenous medical practitioners respect nature’s healing properties embedded in the plants with the blessings of divine forces dwelling in the trees. They believe that harvesting of such parts from a plant should be done after performing a special ritual. This ritual claims to gain the permission from the deities dwelling in tree.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nRitual submission of medicine.\nRituals in medicinal preparations are believed to increase the potent of the medicine and will have a supra-natural effect. They perform a ritual on the night before the roots of a medicinal tree are removed to get the permission of the deity abiding in that tree. This ritual symbolizes the cultural value system that supports the conservation of natural resources through propagating the divine healing power of nature as a living entity.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nEye glasses.\nMaking eye glasses with lens made up of quartz called Diyatharippu is a diminishing craft. It is preserved only by one family and, for obvious reasons, needs urgent safeguarding. Diyatharippu mineral is used as its raw material. This industry is not as popular as other crafts like brass or lace, but, like other craft industries, it also has a history as old as 14th century when Buwanekabahi IV, the first king of Gampola Kingdom, own a pair of Diyatharippu eye glasses.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nChopping medicinal materials.\nProcessing raw materials is an integral part of quality medicinal preparations like decoctions, oils, powders, pastes, pills, and other concoctions. According to traditional belief system when this is done manually medicines will be bearing better efficacy. Therefore all the traditional practitioners prefer to do all processing manually to preserve the natural qualities.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nRitual for earthly guardians.\nSome medicinal oils with supra-medical uses under the influence of malicious forces should be prepared with special ritualistic oblations to protect the oil from bad spirits and enhance its healing power. It is an overnight ritual to install the divine powers upon the site of manufacturing to safeguard the medicine. The ritual is performed by the practitioner assisted by his pupils or family members who should be observed special routines mannered according to restrictions and taboos.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nEye glasses.\nIn the 14th century, spectacle lenses referred to as Diyatharippu made by hereditary workers in Uda Dumbara. This industry was started, it is said, during the time of Bhuwaneka Bahu IV (1344-1353).The most fascinating craftsman, Mr.Gunasoma in Kahambe, is an eighth generation craftsman (and probably the last) of the Diyatharippu paramparaawa—the first in the world to have made spectacles as it is claimed.

Indigenous Medicine of Sri Lanka (Hela Wedakama) is an ancient wisdom tradition of healthcare and healing practices inherited by cultural heritage unique to native people. Indigenous medical knowledge and practices dispersed throughout the country are culture-bound repository of ancestral wisdom prevailed through generations. HELA WEDA MAHIMA is a sector-specific ICH production that presents most of ICH elements pertaining to livelihoods and craftsmanship associated with indigenous medical sector. Therefore selection of captions and stories should be very authentic and genuine to represent the heritage of culture and traditional identities of indigenous medicine in Sri Lanka. \n\nBeth varam ganima.\nPractitioners believe that they should get the permission from divine forces before initiate preparing medicine and they offer oblations for the sake of protection and better efficacy of the medicine. For this ritual they select an auspicious day and a time for offering the oblations with special recitations. These kinds of ICH practices significantly show the connection of nature with culture.