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.

Every year there is much ado about inscribing items on UNESCO’s Representative List. When the dust of that spectacle settles down, it is possible to discern what was distinctive and important in a meeting of the Intergovernmental Committee, in the long run and on the ground (everywhere). In 2015, in Windhoek (10.COM), it was, next to the breakthrough of the notion of stakeholders,1 glocal ethics.2 This took the form of, on the one hand, the twelve ethical principles (and the still unfulfilled promise to create a web platform with relevant tools) and, on the other hand a new chapter, of the Operational Directives that partially translated themes of the 2030 Agenda to intangible heritage safeguarding policy.

The legacy of Clifford Geertz’s symbolic anthropology has had a tremendous influence in critical heritage studies, particularly if we begin to think of “community” as the representation of the sociological and psychological thickness of time and people, a world in itself, or what he definitively penned in his germinal work The Interpretation of Cultures, “the strati!ed hierarchy of meaningful structures” (1973: 7). It is an imperative to honor the meaning of community in heritage work, both in its study and official protection, for without groups of people who live to de!ne and embrace and re-invent and share their cultural practices we will not be able to trace our linkages, belongingness, and identity. Traditional Food: Sharing Experiences from the Field is an evidence of the power of communities to transmit culture not merely inwardly, but also to other people across borders. This book underscores the anthropological value of unity, the appreciation of togetherness from Korea to Italy to Syria to Colombia to Mexico and the rest of the world through food.

It has become recognized nowadays that cultural heritage encompasses more than collections of objects or monuments; it includes just as much also intangible manifestations such as traditions and living expressions. This intangible cultural heritage (ICH) stretches into a wide range of domains of our society, such as performing arts, social practices, oral traditions, rituals and festive events, knowledge and practices concerning nature, and the knowledge and skills used to produce traditional crafts.

"Fiji perceives the 2003 Convention as an important tool to enhance the national pursuit to protect, promote, and revitalise traditional knowledge systems and intangible cultural heritage (ICH) of not only the indigenous iTaukei but also the many other ethnic groups that have made Fiji their home. It is these migratory ethnic cultures that are creating a challenge to the survival the indigenous culture, but at the same time, they are also a blessing in disguise because the influx of different cultures creates a multi-ethnic cultural society, one that is open to dialogue, national identity, and greater understanding, which then promotes pluralism in creativity and innovation. \nHowever, one of the most promising features of migratory cultures is that their dancers, spoken language, and forms of worship have to some extent become accustomed to the new environment that has engulfed their new social structure. And this is the most fascinating thing about ICH—it is evolving, so it is a form of living heritage. The migratory groups whilst practicing their heritage have also adopted elements of the local culture. The same also applies to the indigenous culture, which has adopted aspects of the migratory culture over time. For example, garlanding (veivakasalusalutaki) during traditional welcoming ceremonies and other events was not originally a part of iTaukei ICH, but through time, it has been adopted from other Pacific Island cultures, such as the Rotuman, Indo-Fijian, and Chinese cultures. So we are continually faced with questions and challenges as to that which the community perceives as their true ICH and that which is borrowed, and in respect of those that are a blend of both, where do they fit? Or to whom does it belong? What if the community collectively feels that it is not their own, what do we do? Do we still enter this into our national inventories? The contemporary ICH (art)—how are we to embrace it? These are issues we hope to explore further in the "

Dibya Jyoti Borah, President of ARHI introduces the role of ARHI in safeguarding of ICH. Established in 2008, ARHI is collaboration of individuals belonging to the indigenous tribe, activist working for the cultural-educational rights of native people. It is a wider platform for all indigenous communities to discuss and reflect upon challenges and problems faced by indigenous communities as well as finding the best means to address those concerns. It is a grassroots organization comprising all small & big indigenous communities.

Singapore is a culturally diverse society and one of the most religiously diverse nations of the world, and the understanding of cultural practices aids in fostering dialogue and social cohesion in such a social context. This paper discusses the important role of intangible cultural heritage (ICH) in fostering a deeper appreciation of the commonalities and differences among people, particularly in an era where societies around the world are facing complex effects of social diversity, movements of people and the effects of globalisation. It highlights the efforts to safeguard ICH in Singapore through partnerships between government agencies, educational institutions and the community.

Maldives Authentic Crafts Cooperative Society (MACCS) is a cooperative marketing handicrafts produced by communities living in the atolls. Based in the capital city of Malé, MACCS was founded by a group of women to assist and promote the development of local handicrafts. Registered in 2011, MACCS primarily facilitates market access for local products. It aims to support and educate communities to revive traditional handicraft forms. The cooperative works with home-based workers and procures finished crafts directly from them.

Dhaka, the capital of Bangladesh, is the most populated city in the country. It is also one of the most populated cities in the world with a density of 23,234 people per square kilometer within a total area of 300 square kilometers. The Greater Dhaka Area has a population of over 18 million as of 2016 (World Population Review, 2017). According to the UN World Urbanization Prospects (2014), the population of Dhaka was only 336,000 in 1950. Dhaka has always been a center of cultural vibrancy and has a long history and tradition of both tangible and intangible cultural heritage. The cultural vibrancy and heritage that have given glory to Dhaka for centuries often get buried under different modern-day civic problems. As an ever-expanding mega city, Dhaka is losing its cultural spaces to religious and ruling coteries. Many of the city’s prime spaces are now earmarked for various public and private business, commercial, or military purposes. The situation was not so deplorable even during the Pakistan era from 1947 to 1971.

Cultural heritage, as defined by UNESCO, includes both diverse tangible and intan- gible cultural heritage (ICH).1 In the maritime realm—that is, connected to human activity at sea—tangible heritage includes physical material such as shipwrecks, artifacts, and submerged archaeological sites found under water and in the tidal zone. A term more commonly used is underwater cultural heritage (UCH), as defined in the 2001 UNESCO Convention on the Protection of the Underwater Cultural Heritage. Intangible heritage encompasses five domains where heritage is expressed and maintained through contemporary practices (“living heritage”), as defined in the 2003 UNESCO Convention for the Safeguarding of the Intangible Cultural Heritage.

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.

"Kazakhstan is home to many major local festivals, and the vibrant communities that help these festivals come to fruition are part networks that help promote the festivals. As a result, the local festivals have turned into multinational events. As an example, the World Nomadic Games (WNG) is held biennially and has grown considerably, in 2018, 3,000 athletes from 77 countries. The WNG has contributed to science in cultural heritage and transmission of the ICH in general. Traditional game federations have established networks in a number of counties- Salbuurun Federation (seventeen countries), Kök Börü Federation (ten countries), Alysh Federation (sixty-three countries), Kyrgyz Kürösh Federation (twenty-eight countries), Toguz Korgool Federation (thirty-three countries), Er Engish Federation (thirteen countries) and Ordo Federation (six countries). As a result, ICH festivals became one of the main attractions for international tourists in Kyrgyzstan that contribute to the local economy and to the livelihoods and well-being of concerned communities as well."