Proverb, a small folklore form.

Yoga is a time honoured Indian holistic system of personal, physical, mental and spiritual wellness focused on all-round unification of body, mind and soul. Traditionally handed down over the centuries from teacher –Guru to disciple –Shishya, who after attaining mastery become a Guru to teach others. While Indian mythology traces the origin of yoga to the God Shiva as the first teacher its presence is well documented in Indian textual tradition from the Rigveda dated between c. 1500–1200 BCE to Satapatha Brahmana texts of 300 BCE to the philosophical treatises of the Upanishads – Mundaka and the Bhagvad Gita dated before fifth or fourth century BCE. The sage Patanjali systematised the text in his treatise -Yogasutras dated 400 CE while many other great sages and Yoga masters contributed to the furtherance of the system and its practice through their writings. The practice of Yoga leads to the union of individual consciousness with universal consciousness to attain harmony between the elements. The aim of Yoga is to realize the inner self, to mitigate all kinds of sufferings and to pave way for attaining the state of liberation. Yoga practices include Yama or five abstentions, Niyama-five observances, Asana –postures, Pranayama -Suspending Breath, Pratyahara –Abstraction, Dharana –Concentration, Dhyana –Meditation, Samadhi - Full integrated consciousness, Bandhas –Lock, Mudras – Gestures, Shat-karmas - Cleansing practices, Yukta-ahara - Holistic food, Yukta Karma -Right Action and MantraJapa -Chanting sacred words. Yogic practices have helped many millions learn to maintain a balanced way of life.

India 2016

EE00000159

[Inscribed in 2009 (4.COM) on the Representative List of the Intangible Cultural Heritage of Humanity] The Yeongsanjae is performed to help all beings and spirits enter into the world of truth, by worshipping and admiring the Buddha, Buddha’s law and monks. It is the highest and biggest ritual utilized by Korean Buddhists to represent the world of Buddha here and now and is based on the philosophy of the Lotus Sutra. It is also a means for meditation and training. The order of a Yeongsanjae performance is as follows: 1. Reception Ritual (siryeon): The purpose here is to receive all the saints and spirits of heaven and earth with the guidance of the Soul-Guiding Bodhisattva so that the ritual can be performed in a holy way. 2. Spirit Reception (daeryeong): The masters of the ritual are the spirits, dead and alive, i.e., all people. Dead spirits are invited to the ritual, while those present at the ritual are told why it is being performed and given the directions they should follow, based on the Buddha’s Law. Families of the deceased dedicate food and liquor as an expression of their love and respect for the dead. 3. Cleansing of the Dirt (gwanyok): This is the ritual to cleanse the three karmas of the spirits that have accepted invitation so as to facilitate the achievement of serenity. 4. Donation of Money (Jojeon Jeoman): “Jojeon” means money that can be used in the nether world, and “jeoman” means to endow money with value. The necessity of money is to awaken us to the fact that our life is maintained by material blessings from the outside. 5. Tea Donation (Sinjung Jakbeop): A tea ceremony is dedicated to all the saintly spirits invited with the hope that the ritual will be performed well. 6. Reception of Buddha (Gwaebul Iun): Sakyamuni Buddha, the master of the ritual and who will preach on the Lotus Sutra, and all the Buddhas and Bodhisattvas are received according to the Law of Buddhism. 7. Dedication of Rice Meal (Sangdan Gwongong): With the Buddhas and Bodhisattvas invited, a rice meal is dedicated. In this ritual, wishes are made that, with the merciful help of the Buddhas and Bodhisattvas, all beings will obtain happiness and that the light of truth lit by Buddha will shine over the world of suffering. 8. Sermon (Beopmun): A monk in place of Buddha reconfirms the purpose of the ceremony, presenting concrete ways to realize that purpose. The monk delivers a sermon in which the audience is invited to the door of truth. 9. Meal Ritual (Sikdang Jakbeop): This ritual meal is intended not for the Buddhas and Bodhisattvas, but for the monks attending the ceremony. However, symbolically, it is for all beings in this universe, and through this service a foundation is laid for becoming a Buddha. 10. Blessing Ritual (Jungdan Gwongong): All of the saintly beings attending the ritual are asked to help ensure a good performance of the ritual. It also asks for blessings on all those present at the ritual. 11. Meal for the Dead Ritual (Sisik): Since the attendees are fortunate to be listening to the words of Buddha and since all rejoice that the dead have all gone to heaven, a happy rather than sorrowful ritual is performed for the departed to celebrate and congratulate themselves on going to heaven. 12. Farewell Ritual (Bongsong & Sodae Baesong): At the opening of the ritual, all beings were politely received with chants, so likewise, they should be given a proper farewell. The farewell is the final step in affecting the deceased’s final destination. Since Yeongsanjae was designated an Important Intangible Cultural Heritage by the state in 1973, it has been under national protection. In 1987, when the Yeongsanjae Preservation Association was officially established, it started to perform activities to ensure its transmission. The Yeongsanjae has been transmitted by the Taego Order, a Korean Buddhist order. Based at Bongwonsa Temple, the Taego Order maintains the tradition of Buddhist rituals and as such, most of the transmitters are monks of the Taego Order. Currently, Monk Kim In-sik (Buddhist name: Guhae) is the primary Yeongsanjae expert in terms of Buddhist music, following the ranks of Jigwang, Byeokeung, Songam, and Ileung. Assisting Kim are Ma Myeong-chan, Lee Su-gil, Oh Chan-yeong, Lee Byeong-u, Lee Jo-won and Han Hui-ja, who are all trainers in Buddhist music and dance or making the ornamental paper flowers for the ritual. A total of 240 transmitters are leading the Yeongsanjae Preservation Association. Until 2006, Bongwonsa Temple held a Yeongsanjae ritual for the public on the fifth day of the fifth lunar month. In order to encourage more people to participate in the ritual, it is now held on Memorial Day, a national holiday which falls on June 6.

Republic of Korea 2009

EE00002204

[National Intangible Cultural Heritage, Republic of Korea] Nongyo (Farmers’ Songs) are sung by farmers while working in wet rice paddies or dry fields to recover from their fatigue and enhance the efficiency of the work. They are also called Deullorae (field songs). It is presumed that farmers’ songs started in this area during the mid-Joseon Period (1392 – 1910). There are different songs sung for different occasions in the area, Abureisuna (Song of Rice Planting), Doumso sori (Song of Finishing Rice Planting), Aebeolmaegi sori (Song of Weeding the First Rice Paddy) and Sangsadieo (Song of Weeding the Rice Paddy), Bangae sori and Eiyong sori (Songs of Finishing Rice Paddy Weeding), and Bonghei (Song of Finishing Work and Returning Home). Farmers’ songs in this area feature slow tempos, long-stretched tunes, duet-like effects made by the lead and the following in singing, graciousness in simplicity and plainness, and a unique local atmosphere.

EE00002170

[National Intangible Cultural Heritage, Republic of Korea] Yangju Sonorigut is a shamanic performance held to pray for the peace of the village and a good crop. It is said that the performance is associated with Gamaksa Shrine, which locals in Yangju regard as the shelter for the local guardian. Some people say that it was part of the ritual of a farming society to pray for a good crop. Sonorigut appears to stem from the respect for oxen and horses, and for heaven. It has also been handed down in Seoul, Gyeonggi-do, Gangwon-do, Chungcheong-do, Hwanghae-do, and Pyeongannam-do. Songs sung during the performance include Nuga nareul channa (Who Is Looking for Me?), Mabu nojeonggi (Journey of the Wagon Drivers), Bomul taryeong (Song of Treasure), Mabu daeryeong insa (Greetings of the Wagon Drivers), Soui meori chirye (Ox Head Adornment), and Jeol taryeong (Song of the Bow). The features of performance are refined gasa (narrative songs) and a large scale.

EE00002512

“Yaldā/Chella” is an ancient celebration whereby the brilliance of the sun along with the warmth of life are cherished. This event coincides with an increase in day-length in the region The winter solstice in the Northern Hemisphere corresponds to Dey 1st (December 22nd) in the Iranian calendar and Ghovs 30th (December 21st) in the Afghans calender . On the occasion of the last night of autumn, families get together. This family reunion often takes place at the houses of elders where people meet around a table called “Yaldā/Chella Night Sofrah”. “Yaldā/Chella Night Sofrah” consists of a lamp that symbolizes light, water that represents cleanliness, red fruits such as pomegranates, watermelons, beetroots, jujube and red and green grapes that demonstrate warmth along with serving broth (Ash), sweets, dried fruits and nuts special to this occasion, all set on “Yaldā/Chella Night Sofrah” and consumed during the nightly gathering. The Sofrah usually comes in red and is traditionally spread on the floor or on Korsi/chairs. The red color used in various components of the Sofrah refer to the reddish sky after the dusk and before the dawn. This feature showcases the relationship between this celebration with the ancient rituals of a Mithraism, i.e. worshiping the goddess of the sun. In Afghanistan, people believe that the devil invades houses at this night and they set fire at their houses to prevent entrance of evil and ugliness (embodied as the devil) to their houses. The type of activities in this celebration ranges from reciting poems, storytelling, reciting Hafiz's poems or referring to them for pleasane omens, reciting verses from the epic poetic masterpiece of Shahnameh, listening to or playing music, singing and giving gifts to new in-laws/brides and children, indoor games and enjoying “Yaldā/Chella Night Sofrah” goodies and items. Women play a key role in this ceremony. Children are also considered as the future bearers/practitioners of the element. The elders are valued as its bearers. While observing “Yaldā/Chella” items such as cultural identity, attention to nature, and respect for women, friendship, hospitality, cultural diversity and peaceful coexistence are manifested and respected.

Iran,Afghanistan 2022

Memoirs, folk stories, narrative. Personal stories.

EE00001129

The libation is a unique Mongolian custom of offering the first drops of milk or any dairy products to heaven, mother earth and spirits of mountain and water for receiving their blessings. As a tradition, the “Tsagaan Sar” festival, fire worshipping ritual, mare milking ceremony, ritual for asking quarries from a hunt, ritual for summoning prosperity and cairn-worshipping ceremony each has its own distinct verse of libation and anointment. For instance; during the celebration of the festival “Tsagaan Sar” or beginning of the spring while animals are delivering an offsprings, Mongols do the libation by milk to heaven, mother earth and spirits of mountain and water for receiving their blessing to the well growing of baby animals and more dairy products. During the libation, Mongols do say the poems of offerings to spirits and deities for asking the blessings.

Whistled language is the name given to a method of communication that uses whistles, a sound made with the help of the fingers, tongue, teeth, lips and cheeks, to simulate and articulate words. Whistled language is a variety of shrill sounds, which are created by forming the tongue into specific shapes in the mouth and using the vocal chords to articulate a wide range of phonemes. Based on a variety of syllables, the language is produced by combining different sounds or tones that emanate from the vocal chords. Words in any spoken language can be articulated using this whistling technique. The challenging and mountainous terrain, which create a tough environment in Turkey’s Eastern Black Sea Region, has resulted in cultural practices that are very different from other parts of the country. One of these practices, most of which relate to nature and the environment, is the whistled language. The steep mountains and rugged topography of the region have resulted in houses being built that are remote and inaccessible from one another, giving rise to the local population finding an alternative way to carry out daily communication through the use of high pitched, loud sounds, which are created by whistling across the large distances. How this obstacle to face to face communication has been resolved is a strong indicator of human creativity. Whistled language, which can also be seen in various other regions of the world, is an environmentally friendly form of communication that not only makes life easier and more harmonious but also reinforces social bonds for the people living in the region. Whistled language has a melodious and rhythmic pattern that is formed by combining many distinctive sounds that are established by consensus. With these patterns of sound, it can be possible to simulate, morphemes used in daily life, such as “Okay”, “come” and “go”; to exchange short dialogues for warning and SOS or calling for help, such as “There is a forest fire!” and “Would you like to join us tomorrow to harvest hazelnuts?”. Although the determining factor in the use of this language is the emulation and recognition of fixed phrases expressed using the whistled language technique, new words and phrases that are entering the modern lexicon can also be incorporated. In other words, the cultural life of the element is constantly being renewed with the introduction of up to date expressions. Given the possible negative impact of modern technology on the natural environment and aspects of human health, one can see that not only is this element environmentally friendly, it also appears to contribute to environmental sustainability. The bearers of this linguistic legacy are now trying to broaden its use in their region by focusing on the element’s environmentally friendly characteristics. The whistled language is used as a cultural means of expression by all segments of society, with no distinction in terms of age, gender, young and old. The practitioners of the element are mainly agricultural communities who spend most of their lives outdoors. In addition, governorates, district authorities, municipalities, universities, and mukhtars (village representative) all play an active role in safeguarding the whistled language with administrative and financial contributions, while the Community Education Center in the Çanakçı District contributes with educational programs and the Bird Language Sustenance Culture and Tourism Association contributes with projects and various social events and activities. Used to meet daily communication needs with its melodious and rhythmic pattern, whistled language is therefore not only a functional indicator of human creativity, it also has an aesthetic quality. Whistled language is an apparent part of the users’ cultural identities and the concerned communities consider that the reflection of their cultural identity is one of the reinforcing elements of interpersonal communication and social solidarity. In this context, naming the village that has been sustaining this cultural indicator, as “Kuşköy” (meaning: bird village), shows that they perceive it as an element of their cultural identity. Moreover, in Kuşköy Village, the whistled language is also called as “bird language”. These days, with the increasing use of mass media, interpersonal communication is weakening and social divides are deepening. Particularly during a time such as this, whistled language, as a natural communication tool, supports not only mutual understanding, respect and solidarity, but also the environment, in terms of sustainable development.

Turkey 2017

WASHOKU is social practice based on a comprehensive set of skills, knowledge, practice and traditions related to the production, processing, preparation and consumption of food. It is associated with an essential spirit of respect for nature closely related to the sustainable use of natural resources. WASHOKU has developed as part of daily life and with a connection to annual events and is constantly recreated in response to changes in human relationship with natural and social environment. Basic knowledge, social and cultural characteristics associated with WASHOKU are typically seen in New Year’s cerebrations when Japanese people immerse themselves in their tradition transmitted from generations to generations, thus reaffirming their identity and continuity. WASHOKU in New Year’s celebrations are regionally rich in diversity, given that each province has its own historical and geographical specificity. People make various preparation to welcome the deities of the incoming year; pounding rice cakes, preparing special meals such as beautifully decorated dishes called Osechi, Zoni and Toso, using fresh locally available ingredients each of which has a symbolic meaning. These dishes are served on special tableware and shared by the family members, or shared collectively by the community members, ensuring peoples’ health and social cohesion. This provides an occasion for elderly persons to teach the meanings contained in this social practice to the children. In daily life, WASHOKU has important social functions for the Japanese to reaffirm identity, to foster familial and community cohesion, and to contribute to healthy life, through sharing traditional and well-balanced meals.

Japan 2013

EE00002336

A few islands in Fiji and the Pacific are said to have submerged in the last hundred to thousand years ago. The island of Vuniivilevu is believed to have submerged in the year AD1200 in the Motoriki waters, Lomaiviti (2005). It is one of the islands that is regarded to have been inhabited first before other settlers arrived. Early migrants were said to be tall, muscular and tough and this could be proven with the skeleton that was found in Naturuku, Motoriki in 2002. What was also remarkable about this skeleton was the excellent state of preservation of the skull. It was of a female who would’ve been tall, muscular and tough and was believed to have lived in Motoriki around 800BC (2007). The abrupt collapse of Vuniivilevu would’ve generated waves to nearby islands and one such example is the waves rushing up the valley from Bureta which saw the presence of sea-fish in pristine freshwater rivers. Their ancestor god Rakavono then speared a turtle, a shark, and a ray, all of which immediately turned to stone and can still be seen there, at a deep place in the river called Muloi, near Nasaumatua village, Lovoni, close to the center of Ovalau. When passing through the Davetalevu passage, travelers are forbidden to make noise, and to throw rubbish into the ocean in respect of the sunken island. Certain people who have disturbed the peace at the Davetalevu passage had their boat capsized and are now buried at Uluibau village in Motoriki. A considerably large number of people in Fiji came from Vuniivilevu and dispersed when the island submerged. This includes the villages of Uluibau, Nasauvuki in Motoriki (Rokowaqa, n.d. [1926]; Rakadragi, 1979; Draunidalo, 1990; Vulava, 1996); Tuatua village in Koro, the chiefs of Vuna in Taveuni (Rakadragi, 1979); Navure clan in Sawaieke and a group of people in Vadravadra, Gau (Vulava 1996); and also the village of Naimalavau (Vulava 1996). Some reached as far as Kadavu.

EE00001287

Ví and Giặm songs are sung by a wide range of communities in Nghệ An and Hà Tĩnh Provinces of north-central Viet Nam. Specific songs are sung without instrumental accompaniment while people cultivate rice in the fields, row boats, make conical hats or lull children to sleep. Ví and Giặm lyrics use the specific dialect and linguistic idioms of the Nghệ Tĩnh region and practitioners sing with the particular singing voice of Nghệ Tĩnh people. Many of the songs focus on key values and virtues including respect for parents, loyalty, care and devotion, the importance of honesty and a good heart in the maintenance of village customs and traditions. Singing provides people with a chance to ease hardship while working, to relieve sorrow in their lives, to express feelings of sentiment between men and women, and to exchange feelings of love between unmarried boys and girls.

Vietnam 2014