Gold has been long viewed and used as an ornament of preciousness and luxury. Gold is often used to decorate textiles and this process is referred to as gold appliqué. Gold appliqué has a long history in Korea, and there are several records explaining a situation where the government prohibited the use of gold appliqué during the Three Kingdoms era (4-7 CE) due to concerns about the dissipation of the country’s wealth.

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.

Alisher Ikramov reviews information collected through a survey funded by ICHCAP. While his work primarily reviews ICH festivals, he is also able to gain insights into ways that networks can promote ICH along the Silk Roads. Looking at the importance of local communities and the popularity of such festivals locally, there is concern about a lack of a network to encourage larger tourist attendance. However, there are feelings that festivals do not authentically represent local traditions and products. Therefore, this could lead to an undesirable level of commoditization and as a result lower the quality of the event.

Bangladesh is a repository of hundreds of intangible cultural heritage elements that have been developed through various historical waves of different political and religious regimes over the last 5000 years.ICH education at the tertiary level has an important role to play in creating a pool of human resources for sustaining the value, meaning, and significance of these ICH elements. Until recent past, the importance of protection, promotion and safeguarding of various cultural heritage resources in Bangladesh has not received necessary attention from administration, academicians and researchers. Lack of policies and resources, and shortage of trained teaching staffs were the main reasons for not being able to introduce required courses at the tertiary level of education. Assessing the present status of heritage education at various tertiary institutions, this paper calls for immediate policy responses to strengthen the ICH education for developing a Sustainable Cultural Heritage Management Plan (SCHMP) through building capacities by mobilizing local resources in collaboration with various national and international organizations. Immediate and long-term heritage education policy-planning and interventions can encounter the challenges of protecting, promoting and safeguarding various ICH elements of the country. \n\nThus, the main objective of this paper is to examine the actual status of heritage studies at the tertiary level of education in Bangladesh through analyzing the contents of curriculums of some selected departments which are closely related to cultural heritage studies. As a supplement to this content analysis, a small number of randomly selected students and teachers have been interviewed to know their general understanding about the importance of ICH education in Bangladesh. \n

One of the brightest folk festivities, is the Navruz spring holiday festival. Navruz, celebrated on 21 March symbolizes the universal date of birth, for when the departure of winter and arrival of spring was interpreted as the rebirth of nature. Its origin is connected to ancient astronomical observations which are based on solar and stellar motion as well as the motion of the moon. Ideas of peace, solidarity, prosperity, and mercifulness are reflected in each festive Navruz ritual.

This paper aims at providing a basis for discussion on how to enhance regional and sub-regional collaboration among ICH stakeholders. The paper begins with identifying ICH stakeholders at local and national levels, and then looks at ICH stakeholders at sub-regional and regional levels. Sub-regional integration bodies in Asia and the Pacific region are introduced as potential partners for ICH safeguarding, while specific functions assigned to three Category II Centres in the field of ICH established in the region are highlighted for the sake of clarification. Based on that, the paper suggests three actions with a view to enhancing regional and sub-regional collaboration among ICH stakeholders; i) set clear goals and results to be achieved within the framework of global vision, ii) formulate a strategy and action plan, and iii) ensure monitoring and evaluation. Most of the examples used in this paper are taken from the Pacific region with which the author is familiar.

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.

“A man in Pamir, from birth to death, is accompa- nied by all sorts of family and everyday rites and customs. In many traditions, including the prepa- ration and use of food, traces of deep geographical and climatic isolation are clearly visible.The Pamir highlanders who lived in closeness with their nature had a great culture, rich in traditions, cults, customs which created humane framework of actions in relation to wildlife. Cultural values and practices re- lated to caring for nature at the same time supported the life of the mountain peoples. This culture has become the main priority for the effective,reasonable and rational use of wildlife resources.Such behavior not only contributed to the survival of the mountain population in the most severe climatic conditions, but also became the main factor in the conservation of wild fauna and flora.

UNESCO has ten subcategories of human communities and networks, but there are two patterns of human civilizations—sedentary and nomadic communities. Difficulty with archaeologists and historians to explore and discover civilizational heritage information. Nomadic communities served as an ancient networking system, bridging sedentary communities with cultural and technological information. There is a necessity of a network approach on the discovery, excavation, preservation, and public opening of Silk Roads intangible cultural heritages through a singular project hub—namely through ICHCAP. Examples of existing projects include the Caravanserai projects by UNESCO and National Geographic, which focus on tangible heritage along the Silk Roads without considering cultural interconnections and influences. A Korean case is the KBS six-episode documentary series on the origin, spreading and localization of noodle cuisine in Eurasian communities. Another networking case currently under way is the development of series on Silk Roads martial arts, dance, and play through Korea, Japan, China, Mongolia, Kazakhstan, Uzbekistan, and Iran.

The UNESCO 2003 Convention was adopted because of the need for safeguarding ICH and ensuring its safe transmission to future generations. While promotional activities allow increasing awareness about ICH among populations, formal and non-formal education ensures its sustainability as well as continuity. It is for this specific reason that the delivery of ICH-related knowledge and skills through formal and nonformal education plays one of the central roles in safeguarding efforts.

"In December 2011, ICHCAP approved US$15,000 in funding to implement the project, Strengthening Intangible Cultural Heritage Database and Disseminating Best Practices of Intangible Cultural Heritage Safeguarding between December 2011 and March 2012. The project was coordinated by the Department of National Heritage, Culture and Arts and facilitated by the Fiji Arts Council with assistance rendered by the Institute of iTaukei Language and Culture on certain activities. \nThe project was twofold: \n The first part looked at strengthening the current Fiji Arts Council database to emulate that which was with the Ministry of iTaukei Affairs, looking after the indigenous population only. \n The second portion of the project tried to facilitate awareness raising on the Cultural Mapping programme undertaken by the Ministry of iTaukei Affairs and to disseminate the program as a best practice initiative for mapping other ethnic communities in Fiji and as a possible nomination as best practice model for ICH safeguarding on the UNESCO Register for Best Practices. \n2. Objectives \n• Ascertain ICH elements to be used as basis for data collection from ethnic communities in Fiji; \n• Raise awareness of the 2003 ICH Convention with implementing institutions and local organisations, such as women’s groups, youth associations, and churches. \n• Strengthen the Fiji Arts Council database on artists to be inclusive of all other ethnic groups; \n• Facilitate the nomination drafting of cultural mapping as a best practice methodology with UNESCO; \n• Facilitate the Living Human Treasures initiative through consultation with the relevant stakeholders and their inputs considered fully. "

The Republic of Fiji is home to a multitude of cultures and traditions. In 2013, Fiji’s new Constitution was promulgated designating that all ethnicities that make Fiji their home be called “Fijians”. This includes the following:\n\n ‘iTaukei’ or indigenous Fijians;\n Rotuman people (a minority indigenous group);\n Indians who were mostly descendants of indentured laborers in Fiji;\n Pacific Islanders who were descendant of labourers in Fiji such as Ni-Vanuatu and Solomon Islanders;\n Descendants of early migrants to Fiji (Chinese, Indians, European/Australian/American &s Traders, Sailors and Beachcombers)\n Descendants of Banabans (Ocean Islanders) now known as Rabi Islanders.\n Descendants of Tuvaluans (Vaitupu Islanders) now known as Kioa Islanders.\n\nFiji therefore has a unique array of intangible cultural heritage (ICH), and if one was to ask what would be a representative ICH of all Fijians, there is none as each ethnic group is distinctively diverse and each practice their own form of ICH which are far most different from another.