This networking program is based on experiences and achievements obtained from the collaborative work of UNESCO-ICHCAP in the living heritage field in Central Asia over the last decade.\n\nFor reference, the networking program comes on the heels of a three-party MoU signed by ICHCAP and organizations in Uzbekistan in 2019 and was followed by a Central Asia network meeting in Kazakhstan in 2019. In 2020, ICHCAP in cooperation with International Institute for Central Asian Studies (IICAS), conducted a survey project about ICH festivals along the Silk Roads, particularly with countries along the steppe route. Regarding the survey result, ICHCAP, IICAS and Korea-Central Asia Cooperation Forum Secretariat of the Korea Foundation (KF) held an online webinar and a strategic meeting to consider the need for realizing the multilateral values of Silk Roads-related cooperation

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

"While the artistic heritage of the Pacific is no doubt rich and representative of its cultures, it is more than merely something to be gazed upon and admired. Rather, Pacific art is both functional and symbolic of deeper meanings. Items as commonplace as bows and arrows, masks, and meeting halls are tangible expressions of the spirit of a culture. The themes in the final section seek to represent this spirit. In examining the Tongan kupesi traditions, for example, we see how the symbolism contained within the art, beyond its outer function, is reflective of the indirect nature of Tongan culture and somewhat akin to the practice of using heliaki in speaking. Likewise, in learning the complex process of building Palauan bai meeting houses, we can see that the structures stand not only as important functional spaces but also as carriers of cultural motifs and legends passed down over time. \nAll these themes attest to the art and technology of the Pacific societies as not only reflecting aesthetics but also serving a function. Traditional technological know-how allows the Pacific islanders to use available resources to their best advantage. Architectural designs, motifs, lashings, knots, stone walls, and pavement ensure that structures withstand the test of time while also carrying vital symbolic knowledge."

"About the Centre for Intangible Heritage Studies (CIHS) The Centre for Intangible Heritage Studies (CIHS) is an academic center based at the Sree San- karacharya University of Sanskrit, Kalady (SSUSK) in the state of Kerala in India. It is the first academic center in India established exclusively for the study of intangible heritage. It should be noted here that the discipline or subject of intangible heritage is relatively new, coming into existence only with the launch of the 2003 UN Convention for the Safeguard- ing of the Intangible Cultural Heritage (ICH). Up to then, all discussions on heritage were restricted to its tangible aspects. More than a decade since the 2003 Convention, there remains a lack of awareness about."

Enrichment, inclusion and empowerment. Why these concepts and why in that order? Are they, next to “sustainable development” of course, the key concepts for the 2020s in heritage policy and practice? Do these concepts already appear in the universe of the Blue Book, the nickname of the Basic Texts of the 2003 Convention for the Safeguarding of the Intangible Cultural Heritage 2018 Edition? This set of texts includes among others the 2003 UNESCO Convention text itself, the most recent version of the Operational Directives (ODs) approved by the General Assembly, the 12 Ethical Principles and the new Overall Results (Based) Framework/ORF (2018).1)\nThe word “empowerment” cannot yet be found but the verb “empower” is used twice: OD130 and OD133. Two times to empower the Director General of UNESCO so she can authorize the use of the emblem of the 2003 Convention. \nThe word “enrichment” cannot yet be found but the verb “enrich” is used twice: in the preamble of the 2003 UNESCO Convention. First in the statement that communities, groups and, in some cases, individuals (CGIs), play an important role in (safeguarding) intangible cultural heritage “thus helping to enrich cultural diversity and human creativity”. Then in a statement that international agreements concerning heritage “need to be effectively enriched and supplemented by means of new provisions relating to the intangible cultural heritage.”\nThe word “inclusion” is used twice. Once in the Rule of Procedure (22.4) in a warning/request to delegates of State Parties or observers not to advocate for granting financial assistance or the inclusion on

The Foundation for the Protection of Natural and Cultural Heritage is a UNESCO-accredited NGO located in Ulaanbaatar, Mongolia. It was established in 2000 with the objectives of protecting and safeguarding various natural and cultural heritage elements, including intangible heritage values, and carrying out various activities for researching, studying, and promoting natural and cultural heritage properties and ICH values.

The Foundation for the Protection of Natural and Cultural Heritage is a UNESCO-accred-ited NGO located in Ulaanbaatar, Mongolia. It was established in 2000 with the objectives of protecting and safeguarding various natural and cultural heritage elements, including intangible heritage values, and carrying out various activities for researching, studying, and promoting natural and cultural heritage properties and ICH values. Since its establishment, the Foundation has been actively involved in state efforts to implement the UNESCO Convention for the Safeguarding of the ICH and introduce its new requirements in Mongolia. Both members and the president of the Foundation himself have initiated new ICH amendments into existing heritage law to be more compliant with the 2003 Convention (2006). \nSince 2007, in close cooperation with other ICH NGOs, experts and members of the Foun-dation have elaborated on and implemented action policy, introducing the UNESCO Living Human Treasures program in Mongolia. As a result, in 2015, the primary registration work of ICH elements and their bearers was conducted for the first time in Mongolia, and, overall, 88 ICH elements and more than 3,000 individuals as ICH bearers were identified. One hundred individuals were registered on the “National List of ICH Bearers Possessing the High Level of Skills and Knowledge.”

By applying an evidence-based approach, this paper seeks to share the case of the multinational inscription of Ong Chun Ceremony nominated by China and Malaysia through a fourfold “storyline” to sketch out how the joint action was initiated, developed, and finalized from the pre- to the post-nomination phases. It tries to provide a reflective narrative-interpretation of the community-driven nomination on vision, methodology, and pathway that helped to conceive targeted goals for sustainable effectiveness of joint safeguarding of ICH, including recent community interaction in response to the COVID-19 pandemic, alongside a discussion on the way forward to synergistic cooperation across the East Asian sub-region.

Harmony, social cohesion, integrity, peace and tranquility and unity are; all outcome of good social networking system with core human value. And negative impacts are also inevitable if it is the organization’s aim and objective. But, information-sharing is the fundamental prerequisite for the aforementioned subject as it is a key ingredient for organizations seeking to remain competitive and dynamic. Ever since the human beings had entered the threshold of civilization, the tradition of networking had evolved simultaneously. The historical records explicitly exhibit unbelievable information of both tangible and intangible records. For example; tangible cultural heritage– the figures of the Seven Wonders of the World and the intangible accounts- the imperial figures, legends and myths living even today are the outcome of social networking system. Had there been no networking system, there may not be anything recorded at present but, unless someone has extraordinary capabilities or god-like strength and power.

When it comes to the preservation of intangible cultural heritage (ICH), threats that lead to the loss of the viability of one or another element of ICH are latently implied. From a social anthropological point of view, this is a question of the interaction between tradition and innovation: do new technologies always negatively affect traditional art? How does modern everyday life affect the sustainability of a traditional view of the world that underlies the identity of each element of ICH?\n

Uzbek craftsmanship is one of the most significant parts of the creative cultural industry, contributing to sustainable economic and social development of society. Uzbek craftsmanship has not only historical and functional significance but also great artistic value. It has been attracting the attention of travelers and scholars for centuries. During the years of independence, since 1991, the handicrafts industry has undergone significant transformation. Today, it ranks high among the export-oriented creative industries of the national economy. Handicraft is an essential domain of intangible cultural heritage of humanity and plays key role in promoting creative economic development.

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.