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.

Yohor, a singing round dance of the Buryat ethnic group in Mongolia, the Buryat Republic of the Russian Federation, and the People’s Republic of China (Shineheen Buryats), is a complex synchronized expression of poetry, melody, and movement. Yohor is performed in the traditional manner with vocal singing and the modern way with playback music. Elders generally opt for the traditional way and have rich repertoire on Yohor songs. They say that the old way of singing is very important in the traditional way of dancing Yohor and that song can also affect the way of dancing.\nthe Yohor dance reflects a cultural uniqueness and a unity of Buryat people in three countries. Separated because of a long history and complicated political situations, Buryat people’s culture, tradition, and language changed. The Buryat language, an official dialect of Mongolian, has already been included in the category of severely endangered languages by the 2010 UNESCO Interactive Atlas of the World’s Languages in Danger. With this language loss, the number of elders who know the song narratives and old Yohor song repertoire are decreasing, and this brings the Yohor dance under the risk of disappearance as its complexity of song and movements but also of language. The annual and biennial cultural festivals, such as Altargana, Yohor, Night Yohor, and Global Yohor, show how Buryats have been trying to revive the traditional culture and art for long time. Even though, the collective memory and living experience of Buryat people is under the risk of disappearance due to rapid modernization and globalization with language loss.

Graduating in 1980 with a Bachelor of Business Studies from Massey University in New Zealand, Galumalemana has always been most interested in art, cultural heirtage and human rights. In 2006, together with his wife Wendy, they established the Tiapapata Art Centre Inc., a charitable trust promoting traditional and contemporary arts and crafts in Samoa. He has amassed an extensive photographic and video record of many of Samoa’s most iconic expressions of material culture and has been associated as a Research Fellow to the National University of Samoa on gender issues.

Mr Sayidafzal Mallakhanov obtained a Bachelor’s Degree (2000) and a Master’s Degree (2002) from the Tashkent State Institute of Oriental Studies. Since 2002 he is working at the National Commission of the Republic of Uzbekistan for UNESCO (Senior Expert/Deputy Secretary-General).\n\nHe was the coordinator for preparation following multinational and national nominations to the Representative List of ICH and Good Practices for ICH Safeguarding: “Katta Ashula”, Askiya”, “Navruz”, “Palov Culture and Tradition”, “Margilan Crafts Development Center: Safeguarding of the Atlas and Adras Making Traditional Technologies”, “Khorazm Dance – Lazgi”, “Miniature Art”, “Bakhshi Arts”, “Telling tradition of Nasreddin Hodja”, “Art of crafting and playing Robāb/Rubāb/Rubob”, “Traditional embroidery of Central Asia”, “Traditional folk games of Uzbekistan and Tajikistan”, “Sericulture and Traditional Production of Silk for Weaving”. Moreover, Mr Sayidafzal Mallakhanov was also coordinator of the Uzbekistan -ICHCAP Cooperative Project: Publishing an ICH Inventory Booklet (2015-2017) and the ICHCAP Project on Conducting ICH Video Documentation in Uzbekistan (2015-2018).\n

Dr. Jyldyz Doolbekova is an anthropologist, researcher, and consultant with a background in traditional ecological knowledge, place-based education, and local development to support and preserve the biocultural diversity and the well-being of mountain local communities in Kyrgyzstan. \n\nShe participated in the research within the project "Intangible Cultural Heritage (ICH) Contribution to SDGs - Community Education and Development" initiated and supported by International Research Centre for Intangible Cultural Heritage in Asia-Pacific (IRCI, https://www.irci.jp/). The results of the study entitled "Visionary Local Communities in Promoting Intangible Cultural Heritage in Kyrgyzstan" (2020), and "The Evolving Role of Community Museums in Intangible Cultural Heritage Preservation: A Case Study from Kyrgyzstan" (2021) were presented at the International Symposium in Tokyo (online).\n\nShe has 15 years of experience with the Christensen Fund Central Asia Program (California, San Francisco) as a Special Advisor, Program Manager, and Regional Coordinator. Before joining The Christensen Fund, she was the University Projects Officer for the Aga Khan Humanities Project (AKHP), based at project headquarters in Dushanbe (Tajikistan), where she developed and implemented programs in conjunction with Central Asian universities to promote pluralism in ideas, cultures, and people through innovative humanities curricula rooted in traditional arts and knowledge. \n\nShe received a Ph.D. in anthropology, ethnology, and ethnography with a thesis on "Traditional ecological culture of the Kyrgyz (on the example of the Murghab Kyrgyz in the mid-19th and early 20th centuries)" at the Institute of Cultural Heritage of the National Academy of Sciences of the Kyrgyz Republic; received the equivalent of her MA from Kyrgyz National University Department of History and also earned a Master’s in International Relations from the International University of Kyrgyzstan. \n\n

Dale Jarvis is an Adjunct Professor at the Department of Folklore, Memorial University, and the Intangible Cultural Heritage Development Officer for Newfoundland and Labrador, helping communities to safeguard traditional culture. Dale has been working for Heritage NL since 1996, and holds a BSc in Anthropology/Archaeology from Trent University, and a MA in Folklore from Memorial University. In 2014, he served on the UNESCO Consultative Body to the Intergovernmental Committee for the Safeguarding of the Intangible Cultural Heritage. He regularly teaches workshops on oral history, cultural documentation, and public folklore.

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.

Karawitan Indonesia High School (SMKI) Yogyakarta or Kasihan State Vocational School 1 (Sekolah Menengah Kejuruan Nasional 1) Kasihan, Bantul, is a high-level vocational school focusing on art. The school, located on Jl. PG Madukismo, Bugisan, Kasihan, Bantul, Yogyakarta, was established in 1961 under the name Konservatori Tari (KONRI), which has a focus on dance conservation and development. The school then was changed into Karawitan Indonesia High School in 1976. In 1997 it became Kasihan State Vocational School 1. The proliferation of non-formal art education through many studios does not dampen the spirit of SMKI as the organizer of formal art education in the Yogyakarta Special Region.\nSMKI has several art majors as its learning focus—namely, a dance major, karawitan (traditional Javanese music); an art major, pedalangan (shadow puppet); an art major, and a theater art major. The education held by SMKI consists of theory and practice. Every first-grade student gets the education that other high schools give in general. The students then begins to deepen their practice during the second and third grade. The final examination of SMKI students consists of both the national exam, held by the Ministry of Education and Culture of Republic Indonesia, and the practicum examination conducted by the school. The practicum examination organized by SMKI begins with Industrial Practice (PI), where all students carry out fieldwork practice directly. After implementing the PI, the final grade students will have is their practical exam in the form of choreographic performances of artworks created and organized by all students, both as examinees and committee.

Khamir was established in 2005 as a joint initiative of Kachchh Nav Nirman Abhiyan and the Nehru Foundation for Development to strengthen and promote the rich artisanal traditions of Kachchh district. The name ‘Khamir’ means ‘intrinsic pride’ in local language and it stands for Kachchh Heritage, Art, Music, Information and Resources. The organizational aim is to provide a platform for the promotion of traditional handicrafts and allied cultural practices, the processes involved in their creation, and the preservation of culture, community and local environments. Also a common roof of a democratic and empowering space has been created, where a range of stakeholders can exchange their ideas and collaborate. The organization works on shift consumer perspectives and raises the cultural value placed on crafts to establish a vibrant, sustainable Indian craft sector in which crafts and artisans alike are highly valued by people worldwide.

IAC highly values the traditional knowledge of our people and seeks to contemporize it with input from the latest technological knowledge. IAC believes in integration with community, building long term industrial linkages and National and International partnerships. This Liberal Arts education platform will not only impact the education sector in Pakistan but also reach out to the neighboring countries and contribute towards global scholarship. By incorporating a trilingual approach, which includes English, Urdu and their Mother Language, the students recognize culture and art education not as a foreign stimulus but the one they are inherently connected with.