Among 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.

Master Nurak Abdrakhmanov (1947-2014) remained in the memory of modern Kyrgyz as a great composer, performer, and master of making the instrument. He began searching for his komuz teaching system back in the Soviet period when he worked as a music teacher in Ak-Talaa Village in the Naryn region. He was not satisfied with the formal education programs used in the schools. Master Nurak learned early on that that the European twelve-note system did not cover the musical subtleties and possibilities of komuz, saying that the system reduces what is possible with komuz in thirty ways. Master Nurak believed that learning komuz in a traditional and cultural way helps with learning how to play komuz more quickly and easily.

The Koryo Saram living in Uzbekistan are descendants of Koreans who resettled from Primorsky Krai and Khabarovsk Krai in Russia to Central Asia around 1937. However, unlike the majority of Korean diaspora communities that were formed through voluntary migration, the Koryo Saram of Central Asia were forcibly resettled as a consequence of political decisions. And as a result the Koryo Saram who settled in Central Asia faced huge challenges adapting to their new geographical and sociocultural environment, and as ethnic minorities these challenges were intensified. The establishment and growth of the Korean diaspora community of Uzbekistan took place within this context. nOf the post-Soviet activities to safeguard and transmit intangible cultural heritage, the efforts of the Koryo Saram dance troupes deserve special mention, especially with the somewhat recently established Samjiyeon Dance Troupe, Asadal Dance Troupe, and Koryo Dance Troupe under the Central Koryo Saram Culture Association of Uzbekistan (Koryo Association). Established in 1998, Koryo Dance Troupe is the oldest of the three while the Samjiyeon Dance Troupe and Asadal Dance Troupe were established in 2014 and 2015, respectively. With the exception of Koryo Dance Troupe, young people (in their twenties and thirties) head up these troupes and the dancers are in their teens and twenties. Key activities of all the troupes include both dance education and performance.\nThese Koryo Saram dance troupes perform at various events, including the traditional Koryo Saram festivals of Chuseok (a harvest holiday) and Seolnal (Lunar New Year), and thus play a central role in the continued transmission of intangible cultural heritage. The dance troupes also perform at events alongside various other ethnic groups, promoting the Koryo Saram community’s place within Uzbek society as an ethnic group with a unique and honorable heritage, living harmoniously with its neighbors.y of Uzbekistan took place within this context.

The Rai communities of the eastern hills of Nepal celebrate the Siruwat festival during April and May, on the Nepali first full moon day of the year. Siruwat is celebrated to mark the season of plantation, also called dhule puja, which means worshiping the earth or soil. It is believed that the deities travel to the Himalayas after they are worshiped to avoid the summer. The festival is also called Ubhauli, referring to deities’ movement towards the upper hills/Himalayas. Every Rai household practices this ritual. Deities are offered eggs, alcohol, chicken, water, and freshly harvested rice. There is a belief that if people do not perform this ritual, they will get sick and go mad. Therefore, even people who live far away or are traveling make efforts to return to their village to perform this ritual.

Keneshbek Almakuchukov is a researcher at the National History Museum of the Kyrgyz Republic. He is a Doctor of Economics (economics of culture). The topic of his doctoral dissertation was dedicated to “Marketing management in the sphere of culture”.\nDr. Almakuchukov has published a total of 36 scientific papers, including 7 monographs, and 3 textbooks.\n\nHe is also the head of the Public Foundation "Central Asia - Arts Management" which implements projects to support and develop bio-cultural diversity in Kyrgyzstan and Central Asia. His Foundation is well know for the organization of annual International Jazz Festivals since 2006 in Bishkek, the capital city of Kyrgyzstan. In total, the foundation has organized about 17 International Jazz Festivals. \n\nIn 2021, Dr. Almakuchukov was in charge of the First Biennial (Forum) of Cultural Initiatives. The Biennale included an exhibition of the results of projects of 20 public organizations in the socio-cultural sphere, more than 20 creative events (master classes, performances, etc.), as well as a business program (panel sessions, open lectures, etc.).\n\nCurrently, he is engaged in museum activities and continues his research of cultural heritage-related topics. \n

Ms. Gulnara Ibragimova is the manager of the “International Education Center” at the Educational Complex “Ilim” a UNESCO Associated School. She is also the focal point for the UNESCO Associated Schools Network in Kyrgyzstan.\n\nEducational Complex “Ilim” was established in 1993 and has a long institutional history. Since 1995, it is part of the UNESCO Network of Associated Schools (ASPpnet). Currently, it coordinates the network activities in Kyrgyzstan among its 15 members. The Complex itself includes primary, secondary and high schools as well as kindergarten.\n\nThe school aims to ensure that students have a full conceptual understanding of the subjects they study and helps them to develop new skills that can be applied in real life. Since “Ilim” joined the ASPnet schools Network it also became a key promoter of UNESCO values in the country. It implements multidisciplinary projects related to intercultural learning, human rights, sustainable development, etc.\n\nGulnara is responsible for maintaining international communications, implementing supplementary education programs, and cultural exchanges, and developing academic mobility - attracting foreign teachers, with the aim of convergence educational standards, improving the quality of education as well as the organization and implementing of international cooperation projects with UNESCO. She is also responsible for maintaining contacts with the National Commission of the Kyrgyz Republic for UNESCO in the realization of joint activities and reporting.\n\nIn 2020-2021 she has supported a pilot project of UNESCO “Integrating the Living Heritage into Education in Asia and the Pacific Region” in Kyrgyzstan, by identifying schools for the project and monitoring their work progress. \n\nFrom 2013 to the present, she is also the director of the “Koldo Shop” Public Foundation, which work is aimed at supporting people from socially vulnerable segments of the population, and these are people with disabilities, single mothers, pensioners, and large families with financial difficulties. The Foundation created a trading and educational platform for artisans from this target audience. \n\n

Saba Samee has a Masters in the Archaeology of Buildings from the University of York, UK. Her undergraduate degree is in B. Architecture from the National College of Arts, Lahore. She is currently employed at the Institute for Art and Culture – IAC, Lahore, where she serves as an Associate Professor and Coordinator for the School of Culture and Language. \n\nShe has received numerous trainings with UNESCO, ICCROM and UNITAR in conservation, heritage management and WHS nominations. As part of THAAP team, she has worked extensively in projects awarded by UNESCO, UKAID, MEDA-USAID, Norway and Dutch funding agencies, gaining experience in conservation and mapping built heritage. She is experienced in working on conserving the WHS sites of Lahore Fort and Makli, as part of the Heritage Foundation of Pakistan team. Internationally, she has acquired conservation experience in Spain as part of the DIADRASIS team. As part of the IAC Research team, she has conducted diverse research initiatives, such as projects regarding development through culture, poverty alleviation and community empowerment through cultural and creative industries, and plans regarding integrated heritage site management. \n\nMs. Samee has presented research papers in diverse national and international conferences and is a published author of a number of research papers, book chapters, and articles. Her research interest focuses on the relationship and values of People associated with their Places.

Jacob MAPARA is cu「rently the Director of the\n \n\nCatego’Y\n \nInstitute of Lifelong Learning and Development Studies of Chinhoyi University of Technology, Zimbabwe. He is Professor and Chairperson for Centre for Indigenous Knowledge and Living Heritage. At present he is leading\nthe “Inventorying oral traditions, expressions , local\nknowledge and practices of the Korekore of Hurungwe district in Zimbabwe” pr이ect. He holds a Dlitt et Phil (PhD)\n \nand a Maste「s’\n \ndegree in African Languages from the\n \nUniversity of South Africa. He has an Honours degree in Shona (one of the languages of Zimbabwe) as well as a Graduate Certificate in Education from the University of Zimbabwe. In addition , Dr. Mapara holds a Certificate in Environmental Education (now Education for Sustainable Development) from Rhodes University, South Africa

Kalamandir Saksham SHG Federation is run by artisans and is a registered society. It has been promoted to market and sale artifacts, paintings etc through a unique showroom at heart of the city of Jamshedpur. It is a place where every tourist, educationist and corporate executives visit. It is a self sustained enterprise being run since 2007 under the guidance of 117 active artisan members. Kalamandir is an organisation that believes in preserving and restoring tribal art and culture. Kalamandir is engaged in nurturing a sense of aesthetics about tribal art among individuals, communities, organisations and social groups. The target groups of Kalamandir are tribal artisans/ artists/ women and youth. All these groups are deprived and have no voice or any kind of social or political platform. The multi-cultural, multi-lingual vibrancy of tribal communities residing in the state of Jharkhand is being eroded due to mining, deforestation, lack of political will, corruption and administrative apathy.\nKalamandir operates with a vision to foster necessity and accessibility of arts and aesthetics in our day to day social life. We are engaged in constantly supporting, nurturing and disseminating the finer aesthetic sense among individuals, communities, organisation s and social groups. Countering the mono culture, we look for a creative, dynamic and diversified environment for the young minds among tribes and non-tribes of Jharkhand - who are full of finer senses.

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. nSince 1962, the ILL at the Mongolian Academy of Sciences has been implementing fieldwork on folk heritage and local dialects one to three times per year. Sometimes folk tellers and singers have been invited to make audio and video recordings. As a result of these activities, the ILL has built a treasury of audio recordings and manuscripts of Mongolian cultural heritage. For instance, this treasury contains tales, heroic epics, long and short songs, and wise and metaphoric words. Also our researchers have recorded ethnic legends and stories about rituals and customs and festivals. About 1100 hours of audio recordings have been preserved in this fund. We are also preserving 451 units of handwritten books and manuscripts.

The Institute of Papua New Guinea Studies (IPNGS) was established under the Cultural Development Act, passed by the Papua New Guinea House of Assembly on 14 October 1974. Papua New Guinea had become self-governing from Australia almost a year earlier, but independence was still about another year in the future. Today IPNGS is a national cultural institution under the National Cultural Commission Act. It moved to its present location towards the end of 1976. The distinctive welded sculptures on the outside walls and gates depict the Orokolo story of Aru Aru and his journey to the moon, as told by Sir Albert Maori Kiki.\nAlthough laws, governments, ministries, and even the location of the Institute have changed over the past four decades, the main focus has remained constant: the documentation, archiving, and promotion of Papua New Guinea cultures. Overseen by the Director, IPNGS is divided into departments for its present three main functions: Music (5 staff), Ethnology (3), Literature (1). There are also two staff in administration, and five casual workers. nResearch staff members under take research in villages and towns, or at festivals. Such research might be on specific topics, such as clan origin stories or the variety of dances performed at a particular festival, or more general survey work, such as documenting musical traditions in a particular village. While the primary focus is on traditional expressions, attention is also given to more recently developed expressions of culture, such as those performed in church or as part of widespread popular forms.\nThe Ethnology Department is responsible for documenting the many myths, legends, and other oral traditions found in the country. Publications have been produced in English as well as local languages, both to promote the maintenance of this important body of knowledge and to encourage vernacular literacy.\nFor many years, the Literature section was responsible for promoting creative writing, especially through the running of the annual National Literature Competition. Many submissions were made for categories such as novels, short stories, poetry, radio plays, essays, etc. The results appeared in our journals such as Gigibori, Bikmaus, and Sope, or as separate publications. We hope to revive the National Literature Competition in the near future.\nIPNGS Music Department has strived to develop its music archive to reflect all music-related research that has been done in the country. Although the collection can always be expanded, to a large extent this goal has been achieved.\nThe Music Archive presently contains about 12,000 hours of recordings on reels of tape, cassettes, discs, films, videos, CDs, and DVDs, with over 10,000 photos and 4,000 books, articles, and theses. These materials are a mixture of things collected by IPNGS staff, other researchers, commercially produced items, and historical recordings of PNG music from other archives around the world.\nAs with the other sections of the IPNGS, the Music Department has issued numerous publications. Presently, there is a series of cassette and disc recordings, a monograph series (Apwitihire), and a journal (Kulele). Our publications are widely used in the school system and have been well received overseas.\nIn total, IPNGS has produced about 250 publications, printed, audio, and films/videos. It has also played an important role in making materials published in languages such as German, Japanese, and local languages accessible through translations in to English or Tok Pisin.

\nThe Persian Garden Institute for Living Heritage (PGILH) is a non-governmental body which has as its primary purpose to contribute to the safeguarding of intangible cultural heritage in Iran and Western and Central Asia and to the implementation of the Convention for the Safeguarding of Intangible Cultural Heritage (UNESCO, 2003) both at the national and international levels. It aims to achieve this through research activities and projects, inventorying and documentation projects, capacity-building (in Iran and the region), developing files for international inscription, promotional activities, heritage needs assessment (tangible and intangible), providing stewardship services for museums and memory institutions, researching and promoting handicrafts, developing culturally-appropriate and sustainable tourism, translating, and publishing specialized texts, providing legal and policy consultation services, and providing other expert services in the field of cultural heritage.