01734nas a2200241   4500000000100000008004100001653003300042653004800075653002300123653003800146653002900184653002900213653004800242653003100290653004500321653001800366653005000384100002000434245003400454856006500488300001000553520092900563                                       d10aCultural identity (THE\_382)10aEconomic and social development (THE\_5342)10aEthics (THE\_2143)10aHeritage institutions (ICH\_1360)10aHuman rights (THE\_5675)10aInventorying (ICH\_1342)10aJustice and Strong Institutions (ICH\_1394)10aPolicy making (THE\_16107)10aSDG 10: Reduced Inequalities (ICH\_1388)10aSDG 16: Peace10aSDG 3: Good Health and Well-being (ICH\_1381)1 aRodney Harrison00aHeritage: Critical approaches  uhttp://www.hartpub.co.uk/BookDetails.aspx?ISBN=9781849465199  a89-963 aAs a cultural anthropologist with a special interest in healing knowledge situated outside classic biomedicine, I have been observing the implementation of the UNESCO 2003 Convention for the Safeguarding of the Intangible Cultural Heritage (ICH) since 2007, when it was first discussed, all the way through to its ratification and subsequent implementation in Austria. One of the first tasks was to survey healing and health practices as possible elements for inscription on the National Inventory of ICH in Austria. First, it was necessary to define the criteria for inscription and to decide what sort of practical and theoretical healing knowledge should and may be included in the inventory and what not to inscribe, respectively. Moreover, who was to decide what constitutes ICH worthy of safeguarding? These were the most urgent questions at the beginning of what was to become an extremely enriching learning process.