The parent organization of CEE Himalaya is the Centre for Environment Education (CEE), which was established in August 1984. CEE is a national institution with its headquarters in Ahmedabad and has been given the responsibility by the central government of promoting environmental awareness nationwide. It undertakes demonstration projects in education, communication, and development that endorse attitudes, strategies, and technologies that are environmentally sustainable. Based in the city of Lucknow in the state of Uttar Pradesh, CEE Himalaya has been working in the states of the Indian Himalayan Region (IHR) for over two decades. The mission of CEE Himalaya is to enhance understanding of sustainable development in formal, non-formal, and informal education through its work with schools, higher educational institutions, local and Indigenous communities, policy makers and administration, youth, and the general commu-nity. The primary objective of CEE Himalaya is to improve public awareness and understanding of environmental issues with a view to promote the conservation of nature and natural resources by integrating education with traditional streams of knowledge and cultural expressions. This approach demonstrates and grounds sustainable practices in rural and urban communities and facilitates the involvement of the business and public sectors to respond to the effects of climate change and variability.

The parent organization of CEE Himalaya is the Centre for Environment Education (CEE), which was established in August 1984. CEE is a national institution with its headquarters in Ahmedabad and has been given the responsibility by the central government of promoting environmental awareness nationwide. It undertakes demonstration projects in education, communication, and development that endorse attitudes, strategies, and technologies that are environmentally sustainable.

ICCN, Interurban Cooperation Network for the Safeguarding of the Intangible Cultural Heritage, is an international organization of local governments and cultural institutions which includes 31 states, 29 cities and 34 associations. Its main objective is the protection of the intangible cultural heritage around the world and the promotion of sustainable local development. Moreover, it also seeks to achieve cultural peace through mutual understanding and intercultural dialogue between the different populations that are part of it. Julio Nacher shared some good examples of cultural events that successfully held in pandemic situation.

Starting my report, I would like to emphasize that ethnic identity has always been represented by a wide range of elements beginning from the basic such as the ethnic self-consciousness. I deliberately abstain from academic style of delivering and specific terms and definitions, under- standing that nowadays the audience is widely represented not only by the professional ethnologists and anthropologists, but by the representatives of culture sector and general public as well.

The oral tradition of the Kyrgyz people is the basis of a unique intangible cultural heritage that reflects Kyrgyz cultural identity. Oral heritage, developed over centuries, depicts the history and culture of the Kyrgyz people. Their creativity has been proven to survive exclusively in an oral form for many generations. This oral tradition represents a unique layer of traditional knowledge, making it a valuable source of cultural and traditional values and evidence of the development of the sociopolitical history of the Kyrgyz people. Kyrgyz oral heritage takes a wide variety of forms, including songs, fairy tales, proverbs, and riddles. These can all be different in terms of content and structure. Depending on the genre, oral tradition can reflect history, legends, fairy tales, or lore, which can be important in educating younger generations about the value of peace, attitudes toward nature and people, and love for the motherland. Many traditional oral works portray the main characters as defenders of their native land, arousing a sense of pride, and also depict the rich nature of the Kyrgyz land, nourishing love for their home. Some elements of oral tradition such as songs and folktales tell the stories or the specificities and peculiarities of the everyday life of Kyrgyz people. Folktales also reflect the esthetic views of the Kyrgyz people and teach us to recognize beauty, rhythm, and skillful use of language.\n

Throughout their history, the Kyrgyz people have lived nomadically, which then determined the direction of their cultural and spiritual life. This idea comes to life quite easily when examining the intricacies of Kyrgyz folk art and epic poetry, in particular. The main core of Kyrgyz epic poetry is Manas.

The Maranao of Lanao del Sur, Mindanao, Philippines has a vibrant culture that is evident in their way of living. It is as colorful as the malong1 they wear and as elaborate as the okir2 designs on their architectural structures. One of the more intricate pieces making up Maranao culture cannot be touched but heard through the epic singing of the Darangen.

The Institute of Language and Literature (ILL) at the Mongolian Academy of Sciences is a scientific organization that manages academic researches on philology, literature, and folklore in Mongolia. The ILL was founded as the Institute of Sutra and Script in 1921. The name subsequently institute changed to the Cabinet of Philology in 1930, to the Centre for the Study of Philology and Literature in 1957, and finally to the Institute of Language and Literature in 1961 when the Mongolian Academy of Sciences was established. First director of the institute was Mr. S. Jamiyan. Today, Dr. L. Bold—a professor, academician, and doctor of linguistics—leads the institute.

Kazakhstan is characterized by ethnic, religious, and cultural diversity. However, the nation has not always had such a multiethnic composition. In the 1920s, Kazakhstan was a republic of the USSR and was mainly monoethnic. The Stalinist leadership aimed at eradicating social classes. To reach this goal, terror and intimidation were employed, targeting mostly members of the clergy, opposition leaders, intellectuals, artists, and former tsarist-government officials. Starting in 1934, political repression was particularly strong. Millions of Soviet citizens were exiled to the Urals, Siberia, and Kazakhstan. Opponents to the Bolsheviks from all over the USSR were held prisoner in concentration camps located in Kazakhstan.

Law and Legal Documents on ICH \n\nLaw on Cultural Heritage indicates clearly that the cultural heritage in Vietnam is the valuable property of all ethnic groups of Vietnam and has its significant role in the sustainable development of the country. \nIn compatible with the 2003 Convention Vietnam rectified in 2005, the Law on Cultural heritage (2001) amended in 2009 with some articles on the identification of ICH, management, its safeguarding measures and designation of the master practitioners. The Article 1 on the identification of ICH states that “ICH is the spiritual product that is attached to the communities or individuals, relevant to tangible culture and cultural space. It expresses the cultural identity of communities, and has been continuously recreated and transmitted from generation to generation orally, through apprentices, performances and other modes of transmission."\n

Bangladesh, the world’s largest delta is crisscrossed by many great rivers and their innumerable tributaries. With a vast expanse of lush crop fields and hilly borderland thickly covered with virgin forests, it has always been known as a land full of nature’s bounties. Ancient chroniclers have described it as “a land of emerald and silver”, “a garden fit for kings”, or “a paradise among countries”. It is no wonder that this country has always attracted settlers, traders, and conquerors who turned the land into a crucible of diverse creeds and cultures. Despite this, little has been done for the safeguarding of the very rich and varied cultural heritages of our ancestors.

The subject of this study is to find out the protection and sustenance ways of Shaman heritage among the Turks of Turkey. As it is known, Turks of Turkey are shaman community in terms of ancient religions and world-views such as Kazakhs, Uighurs, Uzbeks, Turkmen, Altai, Republic of Tuva, Sakha and other Turkish tribes constituting the Turkish World. Majority of the Turks of Turkey migrated from the middle of today’s Mongolia to the shores of Aegean Sea and Balkan Peninsula in the last 1500 years. Another factor complicating this 1500-year migration is the fact that Turks accepted Manichaeism, Buddhism, Christianity and some groups accepted Judaism. Normally while it was expected that they pursued various religions and dispersed in this tens of thousands kilometer square, these Oghuz tribes weren’t assimilated and they assimilated many communities whose administration they undertook within the scope of their control.